By Saiful Islam
In the spirit of Hazrat Mirza Bashiruddin Mahmood Ahmad (ra): reason illuminated by revelation, and revelation confirmed by reason.
A Fundamental Principle from Revelation
The Qur’an establishes a key truth: “And that it is He Who makes [one] laugh and [one] weep.” (Qur’an 53:43). Thus, laughter is not mere noise; it is a divine gift with a purpose. The Prophet Muhammad ﷺ exemplified this purpose with his cheerful demeanour, stating, “Your smiling in the face of your brother is charity.” (Jamiʿ al-Tirmidhi 1956, 1970). He would greet his companions with a smile—Jarīr ibn ʿAbdullāh noted that the Prophet never looked at him without smiling—turning cheerfulness into a daily practice rather than a performance.
However, revelation also sets boundaries: ridicule is not allowed—“Let not a people mock another people…” (Qur’an 49:11). Therefore, Islamic humour is rooted in compassion; it uplifts dignity rather than denigrates it.
What Science Reveals About This Ancient Gift
1. Laughter as a Pain Reliever and Stress Reducer.
Research indicates that shared, hearty laughter can increase pain tolerance—suggesting involvement of the brain’s opioid system. Studies show that after laughter-inducing activities, participants experience a significant rise in pain thresholds. PET imaging has demonstrated that social laughter activates the brain’s opioid system. Meta-analyses of “laughter therapy” report reduced stress hormones (such as cortisol) and improvements in mood and sleep.
2. Laughter as Social Bonding and Synchronization.
Neuroscience identifies laughter primarily as a social behaviour; we are much more likely to laugh with others than in solitude. During emotionally charged moments (including humour), physiological responses between individuals can align—such as skin conductance—indicating a physical connection that mirrors the concept of muʾākhāt (brotherhood): as our bodies connect, so do our hearts.
Laughter in Healthcare: Hospitals That Heal with Humour
What compassionate religions have long understood, clinical care is now implementing.
– Hospital Clowns & Pediatric Care: A systematic review of pediatric wards has found that clown interventions can reduce anxiety and alleviate procedural distress for both children and caregivers. Ongoing studies continue to report benefits for anxiety, pain relief, behavioural improvements, and certain physiological markers.
– Structured and Safe Programs: Canada’s Fondation Dr Clown integrates “relationship-centred artistic interventions” into hospitals and long-term care facilities, focusing on dignity and emotional support rather than mere entertainment.
– A Movement in Europe: In Germany, physician-comedian Dr. Eckart von Hirschhausen founded Stiftung HUMOR HILFT HEILEN (“Humour Helps Healing”) to train staff and incorporate professional humorists at the bedside; this serves as a leading example of institutionalizing therapeutic humour.
These initiatives resonate with a Prophetic ethic: restore hope, ease fear, and never mock those who are suffering (cf. Qur’an 49:11).
The Ethical Framework of Islamic Humour
Revelation allows for joy (smile as charity) while imposing limits (no ridicule). From this, four principles emerge:
1. Intention (niyyah): Laughter should aim to lighten hearts, not at the expense of others. (Qur’an 49:11)
2. Proportionality (iʿtidāl): The Prophet ﷺ laughed but never excessively; his light-heartedness always served the truth.
3. Purity (ṭahārah) of Content: Avoid indecency and falsehood; humour does not need to be coarse to be effective.
4. Preference for Inclusion: Laughter that everyone can share strengthens the ummah; inside jokes that belittle outsiders do the opposite.
A Practical Program: From Individual Virtue to Public Health
For Individuals & Families:
– Embrace a Daily Smile: Consider cheerful greetings as a form of ṣadaqah (charity); mentally track them as you would prayers.
– Schedule “Clean Mirth.” Curate stories and light-hearted sketches that children and elders can enjoy together, aiming for shared laughter—the type most associated with bonding and pain relief.
– Use Laughter as a Release, Not Denial: After experiencing grief or stress, sharing a gentle laugh is not irrelevant; it is a manifestation of God’s mercy through human resilience (Qur’an 53:43).
For Mosques & Community Groups:
– Well-Being Workshops: Combine an imam’s brief lesson on cheerful character with a clinician’s insights on the physiological effects of laughter to normalize healthy humour.
– Warm Pastoral Visits: Train volunteers to incorporate appropriate levity during hospital or elder-care visits, following models like Dr. Clown and HUMOR HILFT HEILEN.
For Healthcare Leaders:
– Pilot a “Humour on Wards” Protocol: Start with pediatrics and rehabilitation, areas with the most evidence, and use validated anxiety/pain scales to track outcomes.
– Train Staff in Compassionate Humour: Develop training modules that cover timing, consent, cultural sensitivity, and essential boundaries (no ridicule or trivialization of suffering).
By embracing laughter within these frameworks, we can harness its profound power for healing and connection in our communities.
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