Imagine a young Muslim silently battling waves of anxiety or depression, unsure if what they’re experiencing is even real.
Instead of being met with understanding or support, they hear dismissive comments like,
“Mental health doesn’t exist — just pray, and you’ll be fine.”
This is the harsh reality for many in our community, where the existence of mental health issues is still questioned.
Islam recognises mental health
To assume that Islam overlooks the health of the mind is to misunderstand its essence.
In fact, Islamic teachings emphasise balance, self-reflection, and the carrying out of a higher purpose.
Allah reminds us of this, stating,
“I did not create the jinn and mankind except to worship Me.” [1]
Achieving this purpose requires recognising and addressing the obstacles — whether physical, emotional, or psychological — that hinder our ability to glorify Allah.
Mental health struggles are among these barriers, and addressing them is not just practical but an Islamic duty.
Beginning with complete reliance upon Allah
The Qur’ān and Sunnah demonstrate that emotional and psychological challenges are a part of the human condition.
In Surat al-Duhā, Allah consoles the Prophet ﷺ during a time of distress, offering reassurance and instilling hope.
“Your Lord [O Prophet] has not abandoned you, nor has He become hateful [of you].
“And the next life is certainly far better for you than this one. And [surely] your Lord will give so much to you that you will be pleased.
“Did He not find you as an orphan, then sheltered you? Did He not find you unguided, then guided you? And did He not find you needy, then satisfied your needs?
“So do not oppress the orphan, nor repulse the beggar. And proclaim the blessings of your Lord.” [2]
What a reminder of Allah’s care and blessings, even in moments of deep sadness!
Similarly, during the Year of Sorrow, the Prophet ﷺ faced immense grief following the deaths of Khadījah and Abu Tālib (radiy Allahu ‘anhum).
These examples show that sadness, anxiety, or grief do not reflect weak faith; they are part of our human nature.
Using the means and methods gifted by Allah
Islam begins with a complete reliance on Allah as the foundation of strength and clarity in facing challenges.
This reliance is not passive, rather it is an active process that involves utilising the means and methods gifted to us by Him to overcome difficulties.
Seeking ways to care for mental health is no different from addressing physical health; both are acts of improving wellbeing that align with Islamic values.
Just as the Prophet ﷺ encouraged finding remedies for physical issues, addressing challenges of the mind reflects a commitment to fulfilling one’s purpose with steadfastness and determination.
Incorporating Islamic values into therapeutic practices
Therapeutic methods can become a means of enhancing worship, glorifying Allah, and managing mental health challenges.
For example, approaches like cognitive behavioural therapy (CBT) — which focus on managing thoughts and behaviours — align with Islamic principles of intentional action and reflection.
Research demonstrates that incorporating Islamic values into therapeutic practices significantly reduces symptoms of depression and anxiety, while enhancing spiritual well-being. [3]
By understanding mental health care as part of one’s test from Allah, Muslims can transform these struggles into opportunities for growth and a greater connection with Him.
Denial of mental health costs us dearly
The effects are undoubtedly devastating.
It creates barriers to support, leaves individuals feeling isolated, and, in some cases, leads to tragic outcomes.
Organisations like the Muslim Youth Helpline (MYH) — which provides confidential support to young Muslims — report consistently high demand for their services.
In their 2022 Impact Report, MYH revealed that 75 per cent of calls were related to mental health concerns, highlighting the extent of this issue within the UK Muslim community. [4]
Early Muslim scholars shaped mental health care!
This article title and opening question shows a failure to connect our Islamic heritage with the realities of modern life.
Just as ancient Greek physicians like Hippocrates emphasised treating the whole person, recognising the interdependence of mind, body, and environment, so too did early Islamic civilisations embrace a holistic approach to health. [5]
Bimāristāns
These were early hospitals in the Islamic world; the word is sometimes translated as “place of the sick”, from bimār meaning “sick” and stan meaning “place”.
The Bimāristān al-Mansūri in Cairo (1284 CE) provided integrated care for both mental and physical conditions, utilising therapies like spiritual counselling, herbal remedies, natural sounds, aromatherapy, and calming environments. [6] [7]
Similarly, the ‘Adudi Hospital in Baghdad and the Nūr al-Dīn Bimāristān in Damascus housed dedicated wards for mental health patients, offering holistic care in serene environments designed to promote healing. [6] [7]
World leaders in mental health care
From the 9th to the 12th centuries, the Muslim world was a leader of innovation in mental health care, pioneering approaches that seamlessly integrated the mind, body, and soul.
This golden era saw the establishment of advanced bimāristāns across major cities like Baghdad, Damascus, Cairo, and Cordoba, where patients were treated with compassion and dignity.
These institutions recognised the complexities of mental health while laying the groundwork for modern psychology and psychiatry.
Ground-breaking contributions
Muslim scholars of this era expanded on the above practices, this developed a solid understanding of mental health.
Abu Zayd al-Balkhī
In Sustenance of the Soul, al-Balkhī distinguished between physical and psychological distress, categorising conditions like depression and anxiety as interrelated challenges.
His proposed methods, including cognitive and behavioural techniques, align closely with modern therapy. [8]
al-Rāzī
In Kitāb al-Hawī (The Comprehensive Book on Medicine), al-Rāzī advocated for treating mental distress as a medical condition.
His recognition of the mind-body connection was revolutionary for his time. [7]
Ibn Sīnā
In The Canon of Medicine, Ibn Sīnā provided detailed analyses of mental health conditions, including melancholy (depression) and mania.
His understanding influenced medical thought in both the Islamic and European worlds for centuries to come. [7]
Where good practices went downhill
This golden age of mental health care began to decline due to political instability, economic stagnation, and colonial invasions.
European colonial powers dismissed holistic and faith-based healing practices as unscientific, leading to the dismantling of Islamic institutions.
By the time colonial control was established, many bimāristāns had been repurposed or abandoned, leaving behind a fragmented legacy.
The marginalisation of Islamic medical advancements erased centuries of innovation, reducing a once-thriving system of mental health care to a footnote in history. [6] [9]
In conclusion
For too long, many in our community have been left grappling with emotional and psychological pain, their struggles dismissed or mischaracterised.
But our Islamic heritage, coupled with our shared human experience, makes clear that the recognition and care of mental health have always been integral to our tradition.
So acknowledging mental health is not a compromise of faith but an extension of it. Caring for the mind and soul is part of fulfilling our divine purpose, a way to strengthen our connection with Allah while moving through life’s inevitable trials.
Shifting our viewpoint
If we shift our perspective, the illogical nature of the opening question becomes clear.
As a community, we must move beyond outdated misconceptions and engage with these struggles with compassion, understanding, and practical solutions.
Just as we don’t question the existence of physical conditions like diabetes or a broken bone, the health of the mind — encompassing emotions, thoughts, and behaviours — is just as real and deserving of attention.
Instead of denying it, we must address it with the same urgency and compassion. The question is not whether mental health exists — it is whether we will rise to the call to address it, guided by the values of our faith and the lessons of our history.
The answer lies within us!
Source: Islam21c
Notes
[1] al-Qur’ān, 51:56
[2] al-Qur’ān, 93:3-11
[3] Abu-Raiya, H., & Pargament, K. I. (2021). The Effect of an Islamic-Based Intervention on Depression and Anxiety. Journal of Muslim Mental Health, 15(2).
[4] https://myh.org.uk/how-we-can-help/impact-reports/
[5] Jouanna, J. (2012). Hippocrates. Johns Hopkins University Press.
[6] Dols, M. W. (1987). Majnun: The Madman in Medieval Islamic Society. Clarendon Press.
[7] Rahman, F. (1964). Health and Medicine in the Islamic Tradition. Crossroad Publishing.
[8] Badri, M. (2013). Abu Zayd al-Balkhi’s Sustenance of the Soul: The Cognitive Behaviour Therapy of a Ninth-Century Physician. International Institute of Islamic Thought.
[9] Saliba, G. (2007). Islamic Science and the Making of the European Renaissance. MIT Press.
