Mental Health: An Islamic Perspective
Sayed Ammar Nakshawani
وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّيَ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ
And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy. Indeed, my Lord is Forgiving and Merciful.
[Surah Yusuf 12: Verse 53]
The discussion surrounding mental health is one that concerns the life of millions in the world today, both Muslims and non-Muslim. Unlike physical health matters which are often discussed openly and comfortably, when it comes to mental health issues, there still remains a stigma that surrounds our willingness to openly share and discuss with others. Some examples of mental health issues that are common include loneliness, anxiety, depression and PTSD. Very few people manage to find the strength to express these feelings and emotions. Unfortunately, many of our communities fail to recognise the legitimacy of these mental health issues and fail to listen to individual experiences. This disregard can cause the affected person to spiral into mental darkness and also test their faith.
The human elements of thought, behaviour and emotion are all intertwined. We have control over their them and can utilise them in a positive or negative way.
In a saying by Imam Ali (as):
“He whose intellect overcomes his lust is greater than the angels. And he whose lust overcomes his intellect is lower than the animals.”
Unfortunately, many of us attempt to live our lives in accordance with common social habits in order to fit in with what appears normal. One example being the ‘fake it till you make it’ agenda. We strive to portray such an aesthetic version of our lives when in reality, we may be experiencing hardships, poor relationships and other personal matters that are creating turmoil. This juxtaposed lifestyle is best depicted on a spectrum, whereby on one end lies the component of mental toughness and on the other end, sporadic thoughts, both of which have a solid foundation within Islamic psychology and in the Quran.
In such case, the discussion regarding mental health is one that is both highly recognised and fundamental within the religion of Islam. Let us examine the perspective on mental health, in the following stages:
Which chapter in the holy Quran greatly portrays the psychological nature of humans?
How did a woman in this story demonstrate that understanding the nature of the internal being is the first step towards rectifying behaviour?
Why does God test us, and what benefits lie in tests?
Which personalities in the Quran opened up to Allah (swt) about their own mental health?
How can our own communities change their perceptions on mental health?
How can we change our own perceptions as individuals affected by mental health?
How can our mosques evolve to help people with mental health issues?
How did the women of Karbala deal with the mental trauma associated with Ashura?
Which personality did Imam Zayn Al-Abideen highlight as an exemplar for overcoming the battles of the own inner self?
— Let us seek to dissect this topic in complete depth —
The story in the Quran that explores a scope of mental states is the story of Prophet Yusuf (as). It is a journey of emotion that everybody can relate to. There are four protagonists within the story:
Jacob (as)
Yusuf (as)
Zulaikha
Yusuf’s brothers
Undoubtedly, one of the things we realise as we learn more about the lives of the infallibles is that they are humans just like us, having encountered hardships and trials which aimed to test their mental resoluteness.
In our lives, the loyalty of our siblings is something which we hold in high regard. This loyalty strengthens our mental solidarity. If this relationship is ever jeopardized, it could have a serious effect on our mental health. The journey of Yusuf (as) begins with his own brothers abandoning him. On top of all this, some of his other worldly tests which would have tested his mentality include; (1) false accusations being perpetrated against him, (2) being wrongly imprisoned for many years, and (3) being aware of the health condition of his father Jacob (as) and not being able to do anything about it. Yet, despite all these hardships, Yusuf (as) always displayed attributes of forgiveness, forbearance and patience.
Yusuf’s father, prophet Jacob (as), openly and regularly expressed his feelings and emotions to Allah (swt). Interestingly, Allah (swt) advised him to place full trust with Him, but also reminded Jacob (as) that he needs to continue fulfilling his worldly religious duties in helping the needy around him. This Divine instruction reminds us that whilst we may face difficult situations in life, there are others around us in worse predicaments, and so, whilst we should open up to Allah (swt) about our hardships and seek help, we should not despair over our affairs. Instead, we should place our full trust in Him and continue to recognise the needs of others and fulfill our religious duties towards them.
Moving on, we find that Zulaikha also uncovered the realms of Islamic psychology. When she was questioned about the encounter she had with Yusuf (as) in the room, upon her confession, she made it clear that she will not make excuses for her guilty soul, conceding that it can be an evil entity:
“And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil…” (12:53)
Apart from the life of Yusuf (as) and those around him, we also find many other figures in the Quran that had to encounter emotional difficulty, such as Mariam and Moses (as). But Prophet Muhammad (saws) was hurt in ways unimaginable. He was attacked, slandered, insulted, abused and harassed. This most certainly had an effect on his feelings and emotions, whereby Allah (swt) consoled him by saying:
“So let not their speech grieve you...” (36:76)
Islamic psychology has a solid spiritual foundation, shaped by aspects of the intellect, faith and ethics. These components are fundamental in the field of mental health. Whereas in non-Islamic psychology, mental disorders are too often associated with non-spiritual factors such as personal experiences and intrinsic behaviours. Whilst these factors do play a role, Zulaikha highlighted that the spiritual elements relating to the soul also have a considerable role to play in shaping our mental health.
Prophet Muhammad (saws) said:
“Whosoever knows himself knows his Lord.”
In today’s world, many of the health issues are viewed through a materialistic lens, with very little acknowledgement of the metaphysical notions that are just as important. For instance, in Islam, characteristics such as self-conceit and arrogance are spiritual diseases. However, they are not recognised as such in science-based medicine.
Many of us may question why Allah (swt) exposes us to difficult tests within our lives. Allah (swt) tests all people, regardless of their status, in order to see whom among them display the best of character. In fact, those of the highest character are tested with the greatest of hardships. These examinations help build resilience and mental toughness.
Allah (swt) mentions in the Holy Quran:
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 (2:155)
Who, when disaster strikes them, say, "Indeed we belong to Allah, and indeed to Him we will return (2:156)
Whilst Allah (swt) asserts that He will test us, within the same verses He also advises us how we should react to hardships and calamities that befall us–through patience and resignation to Him. It is the solution to the problem.
Similarly, Imam Ali (as) delves deep into the association between disease and cure:
The religion of Islam and the impeccable personalities and stories within the Quran all guide us towards discovering the very depths of our inner being and provide us with the means towards elevating our status and overcoming our difficulties. The very existence of Islam and Iman(faith) is a blessing in and of itself that we must be constantly thankful for.
When seeking to address the issue of mental illness from an Islamic perspective, when it comes to our communities, one of the steps we ought to take to rectify our misinformed perceptions and attitudes is the need to stop being judgmental. Many people in the community are quick to judge others without any foreknowledge of their life experiences and challenges. Even then, you are not one to judge because you are not the Creator.
From an individual perspective, there needs to be a lifestyle change. One example being our eating habits, which has a profound impact on our physical, mental and spiritual well-being. Another example relates to our social circles and friendships groups. They can either radiate positivity or negativity.
When it comes to our mosques, we should establish offices within them that have counsellors or other professionals that are qualified in recognising and assisting people in the community that are facing mental distress.
Undoubtedly, the women that endured the torments of Karbala, Kufa and Damascus, witnessed atrocities that cannot even come close to what we will ever face. However, we see that this did not shatter their faith. Rather, these experiences elevated their mental resilience and instilled a heightened level of trust and submission in Allah (swt).
Imam Zayn Al-Abideen’s (as) book of supplications, ‘Al-Sahifa al-Sajjadiyya’, is said to have been composed after the battle of Karbala and describes the relationship between man and God. It is an encyclopedia of duas that address every single facet of a person’s life. Many of the duas directly relate to the mental states that humans encounter, such as worry, fear and distress, and how to beseech Allah (swt) when seeking to remove such mental afflictions.
After Karbala, on many occasions the Imam paid tribute to the sacrifice of his uncle Abbas. Abbas is the perfect exemplar of giving the ultimate sacrifice. He willingly gave his soul for his brother Hussain (as). The ultimate test for Abbas wasn’t the battlefield, but it was the battle within his own mind. The willingness to refuse to drink water because others cannot do so. This was the elevated state of his mental health.
