Class 5
MENTAL WELLNESS IN ISLAM
MENTAL HEALTH | mENTAL ILLNESS | ISLAMIC REMEDIES
The terms mental health, stress, anxiety, depression, self-care and other similar terms are commonly heard these days. What exactly is mental health and mental illness, and how do we understand them within an Islamic context?
From an Islamic theological perspective, psycho-spiritual health is directly related to a human being’s ability to actualize their primordial spiritual purpose. All human beings are created to tread a path that will ultimately ensure their salvation in the afterlife and their ability to acquire Allah’s pleasure. Health is thus, from an Islamic theological perspective, indicated by an individual’s successful ability to remain on this path of worship.
Religious beliefs and practices give followers a clear purpose in life, and purpose in life is a major predictor of mental health.
Although meaning and purpose can be sought in many ways, Islam alone provides complete answers to the existential questions that we all encounter at some point in life.
Additionally, the Qur’an, Sunnah, and the Islamic tradition are replete with guidance on inculcating spiritual and psychological resilience, uncertainty tolerance, and other virtues.
Islam encourages us to remove any physiological or psychological barriers that reduce our ability to focus on Allah. Thus, we find the Prophet ﷺ teaching us not to pray when a meal is presented or when we need to relieve ourselves, as the bodily urges to eat and/or use the bathroom would consume our minds and diminish the quality of our remembrance. If religious experiences are compromised when we are not in a state of physiological equilibrium, how much more important is it to be in a healthy mental state that facilitates a deep spiritual focus (khushūʿ)?
How can one understand and navigate sadness and grief in Islam?
It is essential to neither downplay the role of religion and spirituality in mental health nor attribute mental illnesses exclusively to low faith and lack of religiosity. Islamic texts acknowledge the validity of negative emotions and offer guidelines on how to deal with them in a healthy way.
One of the first steps Islam takes in navigating such emotions is to reorient our perspective: The Qur’an reminds us not to allow ourselves to become or remain overly attached to this world and its distractions, and that the pursuit of virtue will lead to ultimate happiness in the Hereafter:
“Wealth and children are the adornments of the life of this world, but that which endures, [such as] righteous deeds, is better in reward with thy Lord, and better [as a source] of hope.”(Qur’an 18:46)
It is normal to experience sadness and grief (even intensely), and, just as Allah gave us life, He gave us emotions. These emotions can in fact be beneficial and a means of drawing nearer to Allah if dealt with appropriately.
Muslim scholars have offered a number of practical approaches to addressing these emotions.
What is Mental Illness?
When our mental health is negatively affected for a significant amount of time, a mental illness can develop. It is an illness of our mind that impacts all areas of our health: emotional, mental, physical, social, and spiritual. A few triggers for mental illness are:
Experiencing trauma
Significant life changes
Family conflict and distress
Life stressors and/or lack of support and resources
Mental illness ranges in severity and symptoms. It can be non-clinical distress that all of us experience from time to time, or it can reach the clinical threshold (particularly when your overall mental health is neglected for too long). Additionally, it can manifest itself differently in people based on support systems, personal history, personality, genetics, and other factors.
Some examples of mental illness are:
Anxiety
Depression
Obsessive Compulsive Disorder/waswasa
Phobias
And other more severe conditions.
Islamic remedies for Mental Illnesses
Medical treatment is allowed in Islam in general terms and should not be neglected. The Prophet ﷺ said: “When Allaah created the disease, He also created the cure, so seek the cure.” (Ahmad; classed as hasan by al-Albaani).
Islamic teachings offer psychological strategies critical for mental health. The Prophet Muhammad ﷺ emphasized seeking halal treatment for all ailments, including mental health. Classical Islamic scholars, wrote about mental disorders and their treatments, reinforce this comprehensive view. While modern therapies such as cognitive behavioral therapy (CBT) are acknowledged for their effectiveness, Qur’anic and Prophetic guidance are seen as fundamental to healing. And so the sick person should (along with physical remedies) also look for spiritual remedies as prescribed in Islam, in which Allaah has put the cure for both physical and mental illness, such as ruqyah as prescribed in Islam, in which Qur’aan or words narrated in the Sunnah are recited.
The scholars of the Standing Committee said: Trust in Allaah and think positively of Him; delegate your affairs to Him, and do not despair of His mercy, bounty and kindness, for He has not sent down any disease but He has also sent down the cure. One should take the means and continue to consult specialist doctors who have knowledge of disease and its treatment.
DUAS FROM THE SUNNAH FOR MENTAL HEALTH & RUQYA
General Adhkaar
General Ruqyas from the Sunnah with which a person may treat himself and protect himself from evil are...
Reciting Soorat al-Ikhlaas, Soorat al-Falaq and Soorat al-Naas over yourself three times, and blow into your hands after each time, and wipe your face and whatever you can reach of your body. Do that every night when going to sleep.
Recite over yourself Soorat al-Faatihah at any time of night or day.
Recite Aayat al-Kursiy when you lie in your bed at night.
Duas when in Distress
1. When anything distressed the Prophet ﷺ, he prayed. (Abu Dawood, classed as Hasan)
2. The Prophet ﷺ said, “Shall I not teach you some words to say when in distress?
اللهُ اللهُ ربِّي لَا أُشرِكُ به شيئًا
Allah, Allah, Rabbi La Ushriku Bihi Syai'a
"Allah, Allah, my Lord, I do not associate anything with Him"
(Sunan Abi Daud, classed as Sahih)
3.
حَسْبُنَا ٱللَّهُ وَنِعْمَ ٱلْوَكِيلُ
Hasbunallahu wa ni’mal wakeel.
Allah is sufficient for us, and He is the best disposer of affairs. (Surah Ale-Imran:173)
4.
“Laa ilaaha ill-Allaah al-‘Azeem al-Haleem, laa ilaaha ill-Allaah rabb al-‘arsh il-‘azeem, laa ilaaha ill-Allaah rabb al-samawaati wa rabb al-ard wa rabb al-‘arsh il-‘azeem
(There is no god but Allaah, the All-Mighty, the Forbearing, there is no god but Allaah, the Lord of the mighty Throne, there is no god but Allaah, Lord of the heavens, Lord of the earth, and Lord of the mighty Throne).”
Depression
Scholars prescribe Surah Ad-Duha as a spiritual remedy for the one who is sad or depressed because it contains powerful ayaat that can fill one with the light of hope in Allah. Surah Ad-Duha was revealed to Prophet Muhammad ﷺ at a time when he had not received any revelation for six months, not even in the form of a dream! The Prophet ﷺ was in a very disturbed state of mind, feeling negative and depressed and believing that Allah was displeased with him, had forgotten him, and did not want him as a Nabi anymore.
In this surah, Allah gave the Prophet ﷺ the reassurance that he needed. Then He gave him hope in the future, and then He reminded him of His past favors upon him. This surah became very dear to the Prophet ﷺ and it serves as a light and a balm for the aching hearts.
The Duha Approach
The Duha Approach is one example of how our religious tradition offers guidance on dealing with trauma and pain.
This approach is based on the chapter of the Quran known as ad-Duha (The Dawn). This chapter was revealed during a particularly difficult period in the life of Prophet Muhammad ﷺ that was marked by profound sadness and anxiety. By reflecting on the surah and deriving lessons from it, we hope it can serve as a blueprint for how one may overcome and healthily manage things like suffering and trauma. Each of the steps in the Duha Approach mirrors the structure of the chapter itself:
The first step in the Duha Approach is to establish a sense of attachment and connection to Allah. Experiencing hardships or trauma is not necessarily a sign of God hating you, as even the greatest of human beings—such as the Prophet ﷺ—experienced severe difficulties.
The second step is to shift perspective and remind ourselves that no matter what we may be experiencing now, it will pass, just as this world itself will one day pass. The Hereafter and its promises of reward and permanent contentment far outweigh the brief hardships of this world. The chapter then provides an example of what might be similar to a technique in cognitive therapy: seeking to reshape how we view and interpret our current state of affairs. This surah does so by diverting the Prophet’s ﷺ attention away from his present difficulties and instead reminding him of the blessings Allah has bestowed upon him, and of His guidance and care for him. The next step is to take action to better our patterns of behavior and thus our mindsets. And lastly, this approach encourages the cultivation of gratitude. Consistently acknowledging things that are worth being grateful for which can radically improve our general state of being.
Another Dua to dispel the gloom of depression, recite the following:
اللهم اخرجني من الظلمات إلى النور
Allahumma Akhrijnee min adhulumaati ilaa annur.
Oh Allah take me out of darkness and into the light.
[Practiced Du’a]
Du’a for Anxiety
For relief from anxiety and sorrow, recite this du’a:
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ الْهَمِّ وَالْحُزْنِ وَالْعَجْزِ وَالْكَسَلِ وَالْبُخْلِ وَالْجُبْنِ وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ
Allahumma innee a’uzubika min alhammi wal huzni wal ajzi wal kasli wal bukhli wal jubni wa dala’id dayni wa galabatir rijaal.
O Allah, I take 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)
Du’a for Worry
1.
When facing a difficult task, the following du’a can be recited:
لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِالله
La hawla wa la quwwata illa billah.
There is no power or strength except with Allah.
(Ibn Majah)
Anas bin Malik said when the Prophet (PBUH) would be afflicted with a stressful trial, he would say:
2.
يَا حَيُّ يَا قَيُّوْمُ بِرَحْمَتِكَ أَسْتَغِيْث
Yaa Hayyu yaa Qayyum, bi-rahmatika astaghith.
“O Ever-Living, O Self-Subsisting Sustainer of all, I seek help through Your mercy”.
(Tirmidhi)
Relationships and Mental Health
The role of community and relations are vital in mental health as illustrated by the concept of ummah, which provides social support essential for well-being. Contrary to individualistic notions of religious practice, thriving in Islam involves engaging with principles, community support, and fair governance.
Maintaining healthy relationships is crucial for enhancing mental well-being. This is especially important when you or a loved one is dealing with mental health concerns, as supportive connections can help create a nurturing environment for everyone involved.
Throughout your life, the number and strength of your relationships affect your mental and physical wellbeing.
The benefits of social connections and good mental health are numerous. Proven links include lower rates of anxiety and depression, higher self-esteem, greater empathy, and more trusting and cooperative relationships
Building healthy relationships holds a significant place in Islam. In our faith, we are taught to nurture strong and healthy relationships built on kindness, respect and compassion towards others for the sake of Allah (SWT).
Islam emphasises the significance of fostering these qualities in all relationships, in family, marriage, friendships and our interactions with our community.
The Prophet Muhammad ﷺ said, “None of you [truly] believes until he loves for his brother that which he loves for himself”. (Bukhari and Muslim)”
This hadith reminds us of our responsibility to treat our family members, relatives, and those in our community with kindness and compassion, fulfilling their rights and providing support where needed.
Importance of relationships in Islam
Islam teaches good relations with Allah, with parents, with spouses, with other relatives, with neighbours, with co-workers, with employees and employers, with travellers, with the poor and needy, with Muslims and non-Muslims
Islam calls for the upholding of the ties of kinship because of the great effect that this has on achieving social cohesion and perpetuating cooperation and love among the Muslims. Upholding the ties of kinship is obligatory, starting with the closest and then the next closest. There is a great deal of goodness in it and it serves many interests. Severing the ties of kinship is a major sin, because Allah says (interpretation of the meaning): “Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship? Such are they whom Allah has cursed, so that He has made them deaf and blinded their sight” (Muhammad 47:22-23)
And the Prophet ﷺ said:
“No one who severs the ties of kinship will enter Paradise.” (Sahih Muslim)
“Allah, the Almighty and Exalted, said, "I am the Merciful (ar-Rahman). I have created ties of kinship and derives a name for it from My Name. If anyone maintains ties of kinship, I maintain connection with him, and I shall cut off anyone who cuts them off." (Abu Dawood)
Emphasis on Good Relationship
Abu Hurayrah (may Allah be pleased with him) said: “A man came to the Messenger of Allah ﷺ and said, ‘O Messenger of Allah, who among the people is most deserving of my good companionship?’ He said, ‘Your mother.’ The man asked, ‘Then who?’ He said, ‘Your mother.’ He asked, Then who?’ He said, ‘Your mother.’ He asked, ‘Then who?’ He said, ‘Your father.’”
“A man came to the Prophet ﷺ and asked him for permission to participate in jihad. The Messenger of Allah ﷺ said to him, ‘Are your parents alive?’ He said, ‘Yes.’ He said, ‘Then your jihad is with them.’”
The Prophet ﷺ said, “ The Best Of You Are Those Who Are Best To Their Women.” (Tirmidhi)
"Whoever wishes for an expansion in his provision and for his life to be extended, should maintain good ties with his relatives" (Bukhari)
The Prophet ﷺ talking to his wife after Night prayer
Another beautiful hadeeth that mentions that ‘A’ishah R.A. said, “After finishing the (night) prayer, he used to look at me and if I was awake he would talk to me and if I was asleep, he would lie down.” (Sahih Bukhari)
Most men aren’t very happy without a woman, but we won’t admit that because we are to tough for that. Men need women to need them, at least I do. A wife is a friend. A wife is a companion. A wife gives you a reason to come home after work. A wife directs your energy to useful things instead of big boy toys. And having a good conversation with your companion in the early hours would help you immensely in setting the mood and motivation right. The health benefits of a good relation are countless and on the contrary a stressful marriage almost always has negative effects on health.
TIPS FOR THE TEST
Do not have to memorise the ayahs or hadeeths word for word and their references, but remember their meanings and the msg being given.
Remember the atleast 2 new duas.
ASSIGNMENT
There will be an Assignment Question asked in the Test. Marks will be given based on the following: -
I. Invite atleast 10 people to the course (can invite via WhatsApp, Facebook, Email, telegram or word of mouth) 4 Marks. (check the note below for exceptions)
Note:
Those who have already invited whether on Whatsapp, Email or FB, do not need to invite again.
It does not matter, whether people join or not, our job is to invite.
II. Talk to 5 people (friends or family) about any three topics from the course - (5 Marks)
III. Pray for the Ummah, pray for the ease of all the poor & oppressed Muslims and Maghfirah of the Muslims who passed away. Pray that Allah make us all strong in imaan and give us the hidayah to work for the aakhirah and to help each other. - 1 Mark
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