God burdens no soul except within its capacity… (Al-Baqarah, 2:286)

This verse is not strange to any Muslim. God has promised that He will never burden a person with difficulties beyond his or her capacity. This is supported by other verses in Surah Al-Inshirah (94:5–6), where it is said that with every hardship, comes relief and this divine statement is repeated twice in the same chapter. This clearly shows how God knows the limits of the human being’s capacity to endure challenges in life.

However, despite these beautiful statements God has made in the Qur’an, we still hear many people complaining about how tough life is, about how they cannot bear their problems anymore and asking why God gives them certain challenges other people do not have to bear. The worst thing is when suicide is contemplated as a reaction to what God has given to His servant.

These complaints, at first glance, appear to contradict these verses, since surely the people so afflicted should know their own capacity to endure tough problems. At second glance, however, it becomes clear that this is not so. Does God really test someone beyond his capacity?

In talking about the endurance of an individual, we cannot avoid the subject of coping skills. Generally, coping skills are divided into two categories, namely avoidance coping skills and approach coping skills (Soderstorm, et.al., 2000).

Avoidance coping skills are basically unhealthy ways of dealing with problems. These coping skills delay the process of recovery and emotional stability. An example of a coping skill of this type is substance abuse, where many people turn to coffee, drugs, cigarettes and other substances when they are in distress.

Another avoidance coping skill is denial, where the person refuses to believe what has happened. In some really bad cases, people go on with their lives, refusing to believe the problem they face and allowing the situation to deteriorate. Some other examples are self-harming, minimization and cognitive avoidance. These mechanisms of coping do not just delay the process of recovery, but also exacerbate the situation.

On the other hand, approach coping mechanisms promote the mental and physical well being of an individual. These mechanisms foster positive thinking and motivate problem-solving behaviors. One of the skills in this category is action taking. Rather than sitting and waiting for something to happen, a person who adopts approach coping mechanisms will plan the strategies and actions required to solve or ease the problem.

Another approach coping skill is acceptance. However, acceptance here means to admit that there is a problem and not resent to the occurrence of the problem. Acceptance which means giving up is not the same as acceptance as an approach coping skills. Positive acceptance is the opposite of denial. Therefore, acceptance is an important beginning of acting to solve or ease a problem.

Humor can also be an approach coping mechanism. By making appropriate fun of the problem, distress can be reduced, and thus more mental stability can be achieved. For example, a mother who has just experienced the loss of her child might say to herself, “At least he is enjoying as much candy as he wants in paradise.” By using appropriate humor like this, the mother can broaden her perspective, allowing her to see the brighter side of the loss she has experienced.

Religious coping is another strategy among approach coping skills. In psychological research, more and more studies suggest ways that spirituality and religiosity help in dealing with life’s problems. One of these studies (Meisenhelder and Chandler 2002) stressed that faith as the concept of spirituality was more applicable than religiosity. One of the variables investigated by these researchers, which was religious coping, correlated positively with mental health. This study is only one out of many to show a strong relation between spirituality and mental and physical well being.

Soderstorm et.al. (2000) also suggested some gender differences in coping strategies. They asserted that men tend to adopt task-oriented coping strategies or approach type and women tend to use the contrary, avoidance coping strategies. However, some other studies have suggested that women are more likely to use task-oriented coping strategies or that there are no gender differences (Holahan & Moos, 1985 as cited in Soderstorm et.al. 2000). Nevertheless, more and more researchers have found a tendency for men to focus on a problem and start taking action to overcome it.

The relation between the verse in Surah al-Baqarah at the beginning of this discussion and coping skills is clear. The question then arises: if it is true that God would never burden a soul beyond its capacity, why do some people complain of being unable to deal with a certain problem they face? If they think that God is unfair, or that they are now unable to cope, or are thinking of committing suicide, it is simply that they have adopted the wrong kind of coping strategy for their individual circumstances, or they may have adopted unhealthy avoidance coping strategies in dealing with problems.

Abi-Hashem (2007) describes how unhealthy coping skills can have negative impacts on people who live in a country with ongoing war, as in the Middle East. Such circumstances, where violence, cruelty, and harshness are an unavoidable part of life make things seem hopeless, and nothing can be done to break away from the situation. The author suggests that at this point, the best coping strategy to be employed is action taking, because worsening mental paralysis can happen to an individual in a country with war who takes no positive action. So, if a person feels as if the challenge God has given them is beyond what they can bear, they should ponder any action they have taken to adjust to the problem. They may have missed some points where, if action is taken, a great deal of worry and stress can be reduced or allayed.

Another way of looking at this is that religious coping skill correlates with mental well being. But sadly not many people realize the importance of religious coping skills in managing life’s problems. In many verses in the Qur’an (e.g. Al-An’am 6:102; Hud 11:123), God reminds us to depend on Him in all affairs, to put our trust in Him and make Him the basis of our decision making. This reflects all research findings, which tell us repeatedly of the advantages and positive outcomes of religious coping. Perhaps this is because we know that there is something we can rely on in hard times, which makes it easier for us to deal with life’s problems. Some practical ways to cope religiously are the performance of greater numbers of recommended prayers, more frequent remembrance of God, and contemplating the creation of the universe.

Sometimes we believe too much in the power of our own selves, feeling too confident that it is we who make the changes, who solve the problems. But we all know the power of togetherness. Support from other people can significantly increase the effectiveness of our coping style. We can reduce our stress by sharing what is bothering us and perhaps getting wiser advice from another person on handling the problems we are facing.

It is important to reflect on ourselves in times of stress. Do we just listen to ourselves? Do we turn to substances when we are distressed by something? Are we brave enough to accept the problem which is afflicting us? Most importantly, do we trust God enough to help us with our problems? These questions can only be answered by each individual for himself or herself.

Taufik Mohammad, PhD, is a senior lecturer in Universiti Sains Malaysia.

References

• Abi-Hashem, N. (2007). The agony, silent grief, and deep frustration of many communities in the Middle East: Challenges for coping and survival. In P. T. P. Wong and C. J. Wong (Eds.), Handbook of Multicultural Perspectives on Stress and Coping, US: Springer US, pp. 457–486.
• Meisenhelder, J. B. & Chandler, E. N. (2002). Spirituality and health outcomes in the elderly. Journal of Religion and Health, 41, 243–252.
• Soderstrom, M., Dolbier, C., Leiferman, J. & Seinhardt, M. (2000). The relationship of hardiness, coping strategies, and perceived stress to symptoms of illness. Journal of Behavioral Medicine, 23, 321–328.

Working patterns have changed drastically over the last decade with few reaping the benefits of advances in technology. Occupational stress has become a fact of life in most professions. Recently, a British court classified stress as an industrial injury in the ease of a social worker, strengthening the view that the pressure on the ‘caring professions may be greater than on others. Several research studies carried out in a number of countries suggest that stress and ‘burnout’ among teachers is a common problem.

The Meaning of Stress

For many people work proves to be a source of stress. Work stress is usually short-lived and overcome successfully. However, for some, it represents a continual threat and can lead to serious damage to health. The term ‘stress’ originates from physics in which it is used to describe ‘any force, strain, or pressure to a system.’

In the case of teacher stress, it is used to describe ‘a demand made upon the adaptive capacities of the mind and body… which if continued beyond the ability of these capacities to respond, leads to the physical and psychological exhaustion and possibly the ultimate collapse referred to by Seyle’ (Fontana, 1989).

Seyle (1956) laid down the foundation for later research in this area. He described stress as ‘the non-specific response of the body to any demand’. This diversion from the conventional meaning-became popular among physiologists.

Teacher Stress

If you are a teacher, ask yourself the following questions: Do you feel ‘used up’ at the end of the working day? Do you feel emotionally drained? Do you often feel overworked and underpaid? Do you feel alienated from the school in which you teach, from your colleagues, or from the administration? Are you having trouble dealing with paperwork? Do you often feel burnt out, irritable, or depressed at the end of a school day? Do you often miss school because of minor illness? If your answer to one or more of these question is ‘yes’, you are a teacher under stress and a candidate for ‘burnout’. If you are, unfortunately, you are not alone.

Education in most parts of the world has undergone rapid changes in the last two decades. The relationship between teachers and pupils is more informal and pupils are much more reluctant to accept a teacher’s authority. Parents and pupils are increasingly aware of their ‘rights’ within the education system. All these changes were designed to benefit the ‘clients’, and have resulted in an even greater burden on staff to justify what and how they teach. Whilst welcoming the situation where teachers are no longer on pedestals but are more approachable, we must recognize that it is now more difficult to motivate pupils when the ‘because I say so’ line has been removed from the teacher’s vocabulary. The status of the teacher in society has declined considerably. At one time, teachers were held in high esteem by society, on a par with doctors, solicitors, etc.

The effect of teacher stress is not restricted to the classroom. It is obvious that a teacher under stress does not produce good results, but the problem does not end there. Faber’s aptly titled book, Crisis in Education: Stress and Burnout in the American Teacher (1991), concludes that ‘teacher stress and burnout have affected and will continue to affect the lives of teachers and their families’ The work of Friedman (1992) and Borg et al (1991) show that the changes in education and resultant increase in stress is not restricted to western Europe and America.

The causes of teacher stress

Borg, Riding and Falzon (1991), through answers to questionnaires provided by 545 Maltese teachers, identified four main causes of stress. They were:

• pupil misbehaviour
• poor working conditions
• poor staff relations
• and time pressures.

Each of these categories could be broken down further. For example, the most common cause of stress was ‘pupil misbehavior’ and the most common aspect of ‘pupil mishehaviour’ was ‘pupil’s lack of motivation’ followed by the sheer numbers in the class, etc. Their work suggested that almost all teachers suffered from a degree of stress.

Levels of stress

Educational research identifies four levels of stress.

Low: where the stress presents no major problems

Moderate: where the level is bearable but the individual should examine ways of reducing it

Serious: where there is a risk of a psychological breakdown

Very serious: where the individual is nearing a state of total collapse described by Selye (1976). Fontana and Abouserie at the University of Wales, using the above categories identified the scale of the problem, found that 72.6% of teachers suffered from moderate stress and 23.2% had more serious problems. The stress level for men was slightly higher than women.

Coping with stress

Ability to deal with stress varies from person to person. It has been found that ‘stronger correlations to burnout existed in terms of how teachers perceive themselves rather than how they feel others perceive them’ (Friedman, 1991). The one who copes best is the one who manages to feel that the benefits out- way the problems’ or to say ‘I enjoy working with students’.

Several stress management programmes have been developed. They aim at teaching coping techniques. An alternative approach is religion as there is a positive relationship between religion and decrease in stress.

Teachers have to, under today’s stressful conditions, develop strong personalities in themselves and others. The function of education should not be limited to imparting knowledge alone, but concurrent with the teaching of subject matter, it should be concerned with the emotional aspects of development. This will best be realized by emphasizing the aim of self- knowledge. This is a pivotal issue in personality development and human education. How can teachers be helped to cope with their stress? What needs to he done or what changes should be emphasized in education so that teachers can best actualize their potentialities and function optimally in their respective groups? Religion is very similar to certain forms of psychotherapy in the way it alters cognitive appraisal. It provides a set of personal and social values and methods of self actualization which are consistent with one another. Religion produces a positive self concept. In terms of the transactional model, religion offers relief from stress by altering the perception of demand, of capability and of the importance of coping. For example, toil and drudgery may be seen to be praiseworthy forms of worship, faith brings renewed physical and psychological strength, where admittance to a heaven is more important than success or even survival in the world. For many millions of people the practice of religion appears to be effective in enhancing their ability to cope with life and, on this evidence alone, its effects must be judged to be important both by the individual and his society. In one study of combat soldiers in the Second World War, three-quarters of the infantry-men questioned said that prayer helped a great deal to control intense fear, while 60 per cent of the airmen surveyed in another study reported that prayer helped them cope with stress. An individual’s belief system or world view provides a sense of coherence and a means of coping with stress. For some, this sense of coherence makes frustration, failure and pain more tolerable.

Some are able to cope with stress better than others, and others actively seek it out. It could perhaps be argued that committed teachers are in some cases more likely to suffer adverse effects of stress than uncommitted ones. If a teacher is indifferent to his pupils’ progress or the standard of their behaviour then there is no sense of frustrating, stressful failure if standards are not achieved. On the other hand an idealistic member of staff with high expectations is likely to experience feelings of stress if his expectations are not shared either by his pupils or by his colleagues. Research suggests that religious people are able to cope with stress. Pargament (1990) showed that religious belief, faith and rituals:

1. make stressful events more bearable by providing a meaningful, coherent explanation and orderliness to events in the universe
2. provide a source of hope and comfort as well as established guidelines on how to handle stressful events
3. nurture a sense of belonging as promoting identity and a sense of intimacy and support with both God and with the religious community.

References

• BORG, MG. (1990) ‘Occupational Stress in British Education Setting: a review’. Educational Psychology, 10, p.103-126.
• BORG, M.G. et al ‘Stress in Teaching: a study of occupational stress and its derminants, job satisfaction and career commitment among primary school teachers’, Educational Psychology, 11, p.59-75
• FONTANA, D. (1989) Managing Stress, London, Routledge.
• FONTANA, D. & ABOUSERIE, R. (1992) ‘Stress Levels, Gender and Personality Factors in Teachers’, British Journal of Educational Psychology, 63, p.26I -70.
• FRIEDMAN, I. & FARBER, B. (1992) ‘Professional Self Concept as a Predictor of Teacher Burnout’, Journal of Educational Research, 86, p.28-3.
• SELYE, B. (1976) The Stress of Life (rev. ed), New York, McGraw Hill.