What does Islam say about mental health?

In a Nutshell: Islam takes a holistic view of mental health, recognising that emotional and psychological well-being is inseparable from spiritual, physical and social health. Far from dismissing mental illness as a failure of faith, the Quran and Sunnah acknowledge human suffering, encourage seeking help and provide spiritual practices such as prayer, supplication, patience and community support, as complementary pathways to healing. The Prophet (pbuh) himself experienced profound grief and spoke openly about sadness, anxiety and distress. Islamic scholars throughout the centuries have written extensively on the health of the soul, with thinkers like Abu Zayd al-Balkhi (9th century) producing what is considered one of the earliest texts on cognitive and emotional disorders. This article explores the rich Islamic tradition on mental health, drawing on Quranic verses, hadith, the views of the sahaba (ra) and the insights of classical and contemporary scholars. Introduction Mental health has become one of the defining concerns of our age. The World Health Organisation estimates that depression is the leading cause of disability worldwide, and anxiety disorders affect hundreds of millions of people across every culture and geography. For Muslims globally, questions about how Islam relates to mental health are not merely academic, they are deeply personal. Does experiencing anxiety mean one's faith is weak? Is seeking therapy permissible, or should a Muslim rely solely on prayer? How did the Prophet (pbuh) and his companions navigate grief, loss and emotional hardship? These are questions that deserve thoughtful, evidence-based answers. Islam, as a comprehensive way of life, addresses the human being in totality: body, mind and soul. The Quran speaks directly to states of emotional distress, offering both consolation and practical guidance. The Prophetic tradition models vulnerability, compassion and the active pursuit of well-being. And the Islamic scholarly tradition, stretching over fourteen centuries, contains a remarkably sophisticated body of thought on psychological health that predates modern psychology by many hundreds of years. This article examines what Islam says about mental health by bringing together the primary textual sources, the lived example of the Prophet (pbuh) and his companions and the accumulated wisdom of the scholarly tradition. Evidences Quranic Verses "Verily, in the remembrance of Allah do hearts find rest." (Quran 13:28) "Allah does not burden a soul beyond that it can bear." (Quran 2:286) "And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient." (Quran 2:155) "So verily, with the hardship, there is relief. Verily, with the hardship, there is relief." (Quran 94:5–6) "And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." (Quran 2:186) "O mankind, there has come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers." (Quran 10:57) Hadiths The Prophet (pbuh) said: "There is no disease that Allah has created, except that He also has created its treatment." (Sahih al-Bukhari) The Prophet (pbuh) said: "Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it, with the exception of one disease - old age." (Abu Dawud) The Prophet (pbuh) used to supplicate: "O Allah, I seek refuge in You from anxiety and sorrow, weakness and laziness, miserliness and cowardice, the burden of debts and from being overpowered by men." (Sahih al-Bukhari) Aisha (ra) reported that the Prophet (pbuh) said: "Whoever is afflicted with grief, illness, hardship, sorrow, hurt or worry - even the pricking of a thorn - Allah expiates some of his sins through that." (Sahih al-Bukhari and Sahih Muslim) Companions' Opinions Abu Bakr al-Siddiq (ra) was known to weep frequently, particularly after the death of the Prophet (pbuh), demonstrating that grief and emotional expression were not seen as incompatible with strong faith. Umar ibn al-Khattab (ra) reportedly instructed governors to enquire after the well-being of their people comprehensively, understanding that leadership entailed concern for both physical and emotional welfare. Ali ibn Abi Talib (ra) is recorded as saying: "The cure of the heart is five things: reading the Quran with reflection, having an empty stomach, praying at night, supplicating at dawn and sitting with the righteous." This points to a holistic understanding of emotional health rooted in spiritual practice and community. Traditional Scholars' Quotes Abu Zayd al-Balkhi (9th century): In his pioneering work "Sustenance of the Soul" (Masalih al-Abdan wa al-Anfus), al-Balkhi distinguished between conditions originating in the body and those originating in the soul, describing what modern clinicians would recognise as depression and anxiety with remarkable precision. He argued that just as the body falls ill and requires treatment, so too does the soul. Al-Ghazali (11th–12th century): In "Ihya Ulum al-Din" (The Revival of the Religious Sciences), al-Ghazali devoted extensive chapters to the diseases of the heart - including despair, excessive worry and anger - and prescribed spiritual remedies alongside practical behavioural changes. Ibn al-Qayyim (14th century): In "Zad al-Ma'ad" and "Madarij al-Salikin", Ibn al-Qayyim wrote extensively on the relationship between spiritual states and psychological wellbeing, emphasising that neglect of the soul's health was as dangerous as neglect of the body. Analysis: What Does Islam Say About Mental Health? The evidences presented above reveal a tradition that is far more nuanced, compassionate and sophisticated on the subject of mental health than is commonly recognised. Several key themes emerge from a careful reading of the sources. The legitimacy of emotional suffering.The Quran does not present an idealised vision of human life free from hardship. On the contrary, it explicitly states that believers will be tested through fear, hunger, loss and grief (Quran 2:155). The Prophet (pbuh) himself experienced the Year of Sorrow (Aam al-Huzn), during which he lost both his beloved wife Khadijah (ra) and his uncle Abu Talib. He wept openly at the death of his son Ibrahim. These are not incidental details - they establish, at the very foundation of the Islamic tradition, that emotional pain is a natural part of the human experience and that expressing it is entirely consistent with deep faith. The obligation to seek treatment.The hadith in which the Prophet (pbuh) states that Allah has not created a disease without also creating its cure is of profound significance for the mental health discussion. Classical scholars understood this hadith to encompass all forms of illness, including those affecting the mind and emotions. The instruction to "make use of medical treatment" is not restricted to physical ailments. For a Muslim experiencing clinical depression, an anxiety disorder or any other mental health condition, seeking professional help - whether through counselling, therapy or medication - is not merely permissible but is supported by the Prophetic example of actively pursuing remedies for suffering. The complementary role of spiritual practice.Islam does not present a choice between spiritual healing and professional treatment. The Quran describes itself as "a healing for what is in the breasts" (Quran 10:57), and the practice of dhikr (remembrance of Allah), prayer, fasting and supplication are all understood to have therapeutic dimensions. However, this spiritual dimension is complementary to, not a replacement for, professional medical intervention when it is needed. A person with a broken leg would not be told to rely solely on prayer; the same principle applies to mental health. Al-Balkhi's 9th-century text makes this distinction with remarkable clarity, arguing that both body and soul require their own forms of treatment. The prophetic model of vulnerability.The supplication of the Prophet (pbuh) seeking refuge from "anxiety and sorrow" is particularly significant. If the most spiritually accomplished human being in Islamic belief sought Allah's protection from these emotional states, it follows that experiencing them cannot be a sign of spiritual failure. This supplication normalises the experience of anxiety and grief and provides a model for addressing them through both spiritual means and, by extension, through all lawful means of treatment. The scholarly tradition as a resource.The fact that Muslim scholars were writing sophisticated texts on psychological wellbeing centuries before the emergence of modern psychology is a point of considerable importance. Al-Balkhi's work, written in the 9th century, described conditions including persistent sadness not linked to a specific cause (what we would now call clinical depression), obsessive and intrusive thoughts (recognisable as OCD-related symptoms) and phobias. Al-Ghazali's analysis of the "diseases of the heart" similarly anticipates many of the concerns of modern cognitive-behavioural therapy, particularly in its emphasis on how patterns of thought influence emotional states and behaviour. 5 Misconceptions about Islam and Mental Health Mental illness is a punishment from Allah.This is contrary to the Quranic teaching that trials and suffering are tests, not punishments, and that Allah "does not burden a soul beyond that it can bear" (Quran 2:286). The Prophet (pbuh) explicitly stated that illness - including emotional suffering - expiates sins, framing it as a potential source of spiritual growth rather than divine retribution. Muslims should not need therapy because they have prayer.While prayer and supplication are powerful spiritual resources, the Prophet (pbuh) explicitly instructed Muslims to seek medical treatment. Just as prayer does not replace visiting a physician for a physical illness, it does not replace professional support for a psychological one. The two are complementary, not competing, approaches. Talking about mental health is a sign of weak iman (faith).The Prophet (pbuh) himself spoke openly about grief and supplicated for protection from anxiety and sorrow. Abu Bakr (ra) wept publicly. The sahaba discussed emotional hardship among themselves. Far from indicating weak faith, acknowledging emotional struggle and seeking help reflects the Prophetic example. Mental health is a modern Western concept foreign to Islam.As discussed above, Abu Zayd al-Balkhi wrote a comprehensive text on psychological and emotional disorders in the 9th century - roughly a millennium before the establishment of modern Western psychology. The Islamic intellectual tradition has deep indigenous roots in understanding mental health. Jinn possession explains all mental illness.While the Islamic tradition does acknowledge the existence of jinn, attributing all mental illness to spiritual causes is a dangerous oversimplification that has no basis in mainstream Islamic scholarship. Classical scholars like al-Balkhi and al-Ghazali distinguished clearly between spiritual ailments and psychological conditions with identifiable natural causes. 5 Objections Addressed Regarding Islam and Mental Health Doesn't reliance on qadr (divine decree) mean Muslims should simply accept their condition? Belief in qadr does not entail passivity. The Prophet (pbuh) tied his camel and trusted in Allah - a principle that applies equally to mental health. One accepts the test while actively pursuing its remedy. Isn't modern psychology incompatible with Islamic values? While certain therapeutic frameworks may contain assumptions that conflict with Islamic teachings, the field of psychology is broad and diverse. Many therapeutic approaches - including cognitive-behavioural therapy, mindfulness-based techniques and person-centred counselling - are fully compatible with Islamic values. A growing number of Muslim psychologists and therapists now integrate Islamic principles into their practice. Why did the Prophet (pbuh) not specifically mention conditions like depression or anxiety by their modern names? The Prophet (pbuh) used the language and concepts of his time, but his supplication seeking refuge from "al-hamm wa al-huzn" (anxiety and sorrow) maps directly onto what we now describe as anxiety and depression. The underlying reality is the same; only the terminology has evolved. If the Quran is a healing, why do Muslims still suffer from mental illness? The Quran offers spiritual healing and guidance, but this does not mean that reading it alone will resolve a clinical mental health condition, just as it does not mean that reciting Quran alone will mend a fractured bone. The Quran's healing operates at the spiritual level and complements - rather than replaces - medical and psychological treatment. Isn't encouraging Muslims to seek therapy undermining the role of imams and scholars? Imams and scholars play a vital pastoral role, and spiritual counsel remains important. However, clinical mental health conditions require trained professionals, just as a physical illness requires a physician. The best outcomes often arise when religious leaders and mental health professionals work together, each contributing their expertise. FAQs: What Does Islam Say About Mental Health? Is it permissible to take medication for depression or anxiety in Islam? Yes. The Prophet (pbuh) instructed Muslims to seek medical treatment, and scholars across the madhhabs affirm that medication for mental health conditions is permissible and, where medically indicated, may be considered obligatory under the Islamic principle of preserving life and health. Are there specific duas (supplications) for anxiety and depression? Yes. The Prophet (pbuh) supplicated regularly for protection from anxiety and sorrow. Among the most well-known is: "O Allah, I seek refuge in You from anxiety and sorrow, weakness and laziness, miserliness and cowardice, the burden of debts and from being overpowered by men." (Sahih al-Bukhari) Who was Abu Zayd al-Balkhi and why is he significant? Abu Zayd al-Balkhi (850–934 CE) was a Muslim polymath who authored "Sustenance of the Soul" (Masalih al-Abdan wa al-Anfus), one of the earliest known texts to systematically describe psychological and emotional disorders and to argue for their treatment alongside physical ailments. Can a Muslim see a non-Muslim therapist? Yes. What matters is the competence and professionalism of the therapist. If a Muslim therapist who integrates Islamic principles into their practice is available, this may be preferable for some individuals, but it is not a requirement. How can Muslim communities better support mental health? Communities can reduce stigma by discussing mental health openly in Friday sermons and educational programmes, training imams in basic mental health awareness, establishing referral networks with qualified therapists and creating safe, confidential spaces for individuals to seek support. Conclusion Islam's approach to mental health is comprehensive, compassionate and deeply rooted in its primary sources. The Quran acknowledges human suffering as an inherent part of the worldly experience and provides both consolation and spiritual tools for navigating it. The Prophet (pbuh) modelled emotional vulnerability, wept openly, experienced profound grief and actively instructed his followers to seek treatment for all forms of illness. The classical Islamic scholarly tradition produced remarkably sophisticated analyses of psychological conditions centuries before the modern discipline of psychology emerged. For Muslims the message is clear: experiencing mental health difficulties is not a sign of weak faith, seeking help is fully consistent with revelation and the spiritual practices of prayer, supplication and community support serve as powerful complements to professional treatment. As we continue to address the stigma that sometimes surrounds mental health, we can draw on the richness of their own tradition - a tradition that has always understood the human being as an integrated whole of body, mind and soul, each requiring its own form of care. References: Sahih al-Bukhari, Sahih Muslim, Abu Dawud, Quran (translations referenced from Sahih International). Abu Zayd al-Balkhi, "Masalih al-Abdan wa al-Anfus" (ed. Malik Badri, 2013). Al-Ghazali, "Ihya Ulum al-Din". Ibn al-Qayyim, "Zad al-Ma'ad". Category:Culture, Psychology, Ethics Tags:mental health, wellbeing, anxiety, depression, islam, dua, spiritual healing