Tag: islamic psychology

Mental health in Islam • • • By The Muslim Psychologist 0 Comments

Islamic Psychology in Practice: Mental Health FAQs

How is depression understood in Islamic Psychology?

Islamic Psychology does not see depression as a moral failure or a lack of faith. Instead, it recognizes that the nafs (self) and qalb (heart) can suffer due to various causes. These may include biological imbalances, emotional trauma, social isolation, or spiritual disconnection.

Moreover, classical Islamic texts address emotional suffering with compassion and nuance. For example, huzn (sadness), ghamm (grief), and ḍīq al-ṣadr (tightness in the chest) are all acknowledged in both the Qur’an and Hadith. The Prophet Yaqub (ʿalayhi as-salām), after losing his son Yusuf, experienced deep sorrow, to the point of blindness. Yet, this pain was not seen as a flaw in his faith.

In fact, the Prophet Muhammad ﷺ also expressed sadness when loved ones passed away or during times of rejection and hardship. Therefore, emotional distress is part of the prophetic experience, not a contradiction to it.

From a therapeutic perspective, Islamic Psychology sees depression as a disruption in internal mīzān (balance). As a result, healing involves restoring harmony between the self, the heart, the body, and one’s higher purpose. This approach integrates spiritual guidance with psychological care, encouraging clients to reconnect with meaning, identity, and their relationship with Allah.

person s hand on water

What about anxiety? Is it a sign of weak tawakkul (trust in God)?

Not at all. In reality, anxiety is a natural emotional response to perceived threats, uncertainty, or internal conflict. Moreover, the Qur’an openly refers to fear (khawf), grief (huzn), and worry (wajl) as part of human experience. The presence of these emotions does not imply a lack of faith.

In contrast to common misconceptions, Islamic Psychology does not call for suppressing anxiety. Instead, it encourages awareness, reflection, and spiritual coping. Clients are supported in naming their emotions and understanding the source of their discomfort.

For example, feelings of anxiety before exams, social situations, or major life decisions are normal. When approached mindfully, they can become opportunities for growth and insight. In addition, tools like tawakkul (trust), sabr (patience), shukr (gratitude), and regular dhikr (remembrance of God) can help regulate the nervous system and calm the heart.

Furthermore, Al-Ghazali and other scholars emphasized the value of balancing fear and hope (khawf wa raja’)—a concept essential for both emotional regulation and spiritual development. This balance prevents extremes of despair and false confidence, fostering emotional resilience and humility before God.

Consequently, anxiety becomes a space for spiritual refinement, not a reason for self-judgment.

white and black abstract painting

What is the meaning of suffering in Islamic Psychology?

Suffering (balā’) is an unavoidable part of life, but in Islamic thought, it carries deep meaning. Rather than viewing it as punishment, Islamic Psychology sees suffering as a potential tool for purification, spiritual growth, and drawing closer to Allah.

Although pain is difficult, it can awaken reflection, reconnect people with their purpose, and humble the ego. In fact, many verses in the Qur’an and prophetic teachings speak of tests as ways for the believer to refine their soul and increase in sincerity.

For instance, the story of Prophet Ayyub (ʿalayhi as-salām) illustrates profound patience in the face of suffering. He endured physical, emotional, and social pain without losing faith or hope. This teaches us that suffering can exist alongside strong belief.

Islamic Psychology, therefore, validates pain while also encouraging individuals to reflect on what the suffering is pointing toward—whether healing, release, transformation, or surrender.

Additionally, modern psychological research confirms that meaning-making helps reduce distress and increase resilience (Frankl, 2006; Park, 2013). As a result, therapy rooted in Islamic Psychology supports clients in turning suffering into a source of strength.

photo of ramadan light on top of table

Are psychological problems a sign of weak īmān (faith)?

Absolutely not. This is a harmful and incorrect belief that discourages people from seeking help and creates shame around mental health. In reality, emotional struggles can affect anyone, regardless of their faith level.

For example, the Prophet Muhammad ﷺ himself made regular duʿāʾ to seek protection from anxiety, sorrow, and helplessness. Similarly, many righteous individuals throughout Islamic history experienced periods of sadness, loneliness, or fear.

Islamic Psychology rejects the false equation between mental illness and weak faith. Instead, it teaches that the nafs (soul/self) is in constant struggle—and that emotional distress can be a sign of internal imbalance, not spiritual failure.

Moreover, scholars such as Ibn Qayyim and Al-Juwayni explored the complexity of the inner world, recognizing that fluctuations in mood, thought, and behavior are part of the human journey. They emphasized compassion, awareness, and intentional self-work (mujāhadah).

In addition, mental illness—just like physical illness—requires attention, understanding, and sometimes professional intervention. Faith can support the healing process, but it does not make one immune to suffering.

Therefore, seeking therapy is not a sign of weakness, but a sign of maturity, humility, and responsibility for one’s well-being.

photo of people gathering near kaaba mecca saudi arabia

References:

  • American Psychiatric Association. (2022). Diagnostic and statistical manual of mental disorders (5th ed., text rev.; DSM-5-TR®). American Psychiatric Publishing.
  • Elkadi, A. (2015). Concept of the Self in Islam and Modern Psychology. IIIT.
  • Frankl, V. E. (2006). Man’s Search for Meaning. Beacon Press.
  • Haque, A. (2004). Psychology from Islamic perspective: Contributions of early Muslim scholars and challenges to contemporary Muslim psychologists. Journal of Religion and Health, 43(4), 357–377.
  • Krause, N., & Hayward, R. D. (2012). Religion, meaning in life, and change in physical functioning during late adulthood. Journal of Adult Development, 19(3), 158–169.
  • Park, C. L. (2013). Religion and meaning. In R. F. Paloutzian & C. L. Park (Eds.), Handbook of the psychology of religion and spirituality (2nd ed., pp. 357–379). Guilford Press.
  • Rassool, G. H. (2021). Islamic Psychology: Human Behaviour and Experience from an Islamic Perspective. Routledge.
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How Islam Understands Mental Health: A Compassionate Perspective

Depression • • • By The Muslim Psychologist 0 Comments

Depression Treatment – Evidence-Based (2025 Guide)

Definition and Diagnosis (DSM-5)

Depression, clinically known as Major Depressive Disorder (MDD), is defined by the Diagnostic and Statistical Manual of Mental Disorders, Fifth Edition (DSM-5) as a mood disorder characterized by a persistent feeling of sadness or a lack of interest in outside stimuli. To qualify for diagnosis, a person must experience at least five of the following symptoms for a two-week period, and one of the symptoms must be either depressed mood or loss of interest or pleasure:

  • Depressed mood most of the day, nearly every day
  • Markedly diminished interest or pleasure in activities
  • Significant weight loss or gain
  • Insomnia or hypersomnia
  • Psychomotor agitation or retardation
  • Fatigue or loss of energy
  • Feelings of worthlessness or excessive guilt
  • Diminished ability to think or concentrate
  • Recurrent thoughts of death or suicidal ideation (APA, 2013)

Types of Depression

According to the DSM-5 and current psychiatric literature, the main types of depression include:

  • Major Depressive Disorder (MDD)
  • Persistent Depressive Disorder (Dysthymia)
  • Bipolar Depression
  • Seasonal Affective Disorder (SAD)
  • Postpartum Depression
  • Premenstrual Dysphoric Disorder (PMDD)
  • Atypical Depression

Each type has unique characteristics, etiology, and treatment approaches. (NIMH, 2022)

Global Prevalence and Statistics

  • According to the World Health Organization (WHO), over 280 million people worldwide suffer from depression.
  • It is the leading cause of disability globally.
  • Depression is more common in women than men, and suicide is the fourth leading cause of death among 15–29-year-olds (WHO, 2023).

Evidence-Based Treatments

1. Pharmacotherapy (Medication Treatment)

Antidepressants, particularly Selective Serotonin Reuptake Inhibitors (SSRIs) such as fluoxetine and sertraline, are commonly prescribed for depression. Other classes include SNRIs, tricyclic antidepressants, and MAOIs.

  • The STAR*D trial (Rush et al., 2006), one of the largest studies on depression treatment, showed that about 33% of patients achieved remission after the first medication, with additional improvement seen across multiple treatment steps.
  • Medications can be particularly effective for moderate to severe depression, though side effects and individual response vary.

2. Psychotherapy (Talk Therapy)

Evidence shows that therapy can be equally or more effective than medication for many individuals, especially those with mild to moderate depression.

  • CBT, Interpersonal Therapy (IPT), and Behavioral Activation are among the most effective approaches.
  • In a meta-analysis by Cuijpers et al. (2013), CBT was found to be as effective as antidepressants in many cases, and had lower relapse rates.

3. Combined Treatment (Medication + Therapy)

Combining psychotherapy and medication is often more effective than either approach alone:

  • The Treatment of Depression Collaborative Research Program (TDCRP) found that combining CBT with antidepressants resulted in higher remission rates and long-term stability (Elkin et al., 1989).
  • Cuijpers et al. (2014) concluded that combination therapy is most effective for chronic, recurrent, or severe depression.

4. Types of Psychotherapies for Depression

  • Cognitive Behavioral Therapy (CBT): Identifies and reframes negative thoughts, promotes behavioral change.
  • Interpersonal Therapy (IPT): Improves interpersonal communication and relationships.
  • Behavioral Activation: Encourages engagement in pleasurable activities.
  • Mindfulness-Based Cognitive Therapy (MBCT): Combines CBT principles with mindfulness to prevent relapse.
  • Transactional Analysis (TA): Focuses on analyzing interactions between ego states and revising self-sabotaging scripts. TA Techniques in Depression: Identifying life scripts: Patients explore internalized beliefs and unconscious “scripts” that perpetuate depressive thinking (Stewart & Joines, 1987), Contracting: Clients and therapists collaboratively agree on clear, structured goals, increasing autonomy and agency, Ego-state analysis: Helps individuals shift from maladaptive Child or Parent states to the rational Adult.

Depression Treatment in Islamic Psychology

Islamic psychology, known as Ilm al-Nafs, integrates spiritual, cognitive, emotional, and behavioral dimensions of healing. It does not separate mental and spiritual illness.

Core Islamic Approaches:

  • Tawakkul (trust in God) and sabr (patience) are emphasized for resilience.
  • Regular prayer (salat) and Qur’anic recitation activate parasympathetic relaxation.
  • Dhikr (remembrance of Allah) reduces stress and depressive symptoms (Abu-Raiya & Pargament, 2015).
  • Istighfar (seeking forgiveness) and tawbah (repentance) help relieve guilt and shame.
  • Therapeutic stories from the Qur’an (like Prophet Ayyub’s trials) are used to normalize suffering and promote hope.

Modern Integrative Studies:

  • A study by Razali et al. (2002) showed that combining Islamic spiritual practices with CBT had better outcomes than CBT alone in Malaysian Muslim patients with depression.
  • Hamdan (2008) recommends integrating Islamic values into therapy for better adherence and reduced stigma.

References:

  • American Psychiatric Association. (2013). Diagnostic and Statistical Manual of Mental Disorders (5th ed.).
  • Cuijpers, P., et al. (2013). “A meta-analysis of cognitive-behavioural therapy for adult depression.” World Psychiatry.
  • Hofmann, S. G., et al. (2012). “The Efficacy of Cognitive Behavioral Therapy.” Cognitive Therapy and Research.
  • Rush, A. J., et al. (2006). “Acute and longer-term outcomes in depressed outpatients requiring one or several treatment steps: a STAR*D report.” Am J Psychiatry.
  • Elkin, I., et al. (1989). “National Institute of Mental Health Treatment of Depression Collaborative Research Program.” Archives of General Psychiatry.
  • Stewart, I., & Joines, V. (1987). TA Today: A New Introduction to Transactional Analysis.
  • Ohlsson, M. (2007). “TA treatment in depression: Results from a Swedish clinical study.”
  • WHO (2023). Depression fact sheet.
  • Abu-Raiya, H., & Pargament, K. I. (2015). “Empirically based psychology of Islam.”
  • Razali, S. M., et al. (2002). “Religious–cultural psychotherapy in depression.” Transcultural Psychiatry.
  • Hamdan, A. (2008). “Cognitive restructuring: An Islamic perspective.” Journal of Muslim Mental Health.
  • Teasdale, J. D., et al. (2000). “Prevention of relapse/recurrence in major depression by mindfulness-based cognitive therapy.” Journal of Consulting and Clinical Psychology.
  • Cuijpers, P., et al. (2014). “Combining pharmacotherapy and psychotherapy in the treatment of depression: A systematic review and meta-analysis.” Journal of Affective Disorders.
Read also about Depression vs Saddness

Emotions • • • • By The Muslim Psychologist 0 Comments

Don’t be Sad? The Truth About Sadness and Faith

The phrase “Do not be sad” appears in the Qur’an in moments of deep emotional turmoil. While often interpreted as a call to suppress sadness, both modern psychology and Islamic tradition reveal something much deeper: sadness is not a failure of faith, but part of the human journey toward meaning and healing.

What is Sadness – Psychologically and Neurologically?

From a neuroscience perspective:

Sadness activates brain regions such as the anterior cingulate cortex and insula, involved in emotional Sadness is a core human emotion, biologically encoded and essential to survival and adaptation. Unlike fear (which prompts immediate action), sadness is often associated with loss, disappointment, helplessness or disconnection.

  • regulation and social pain (Eisenberger et al., 2003).
  • Neurotransmitters like serotonin and dopamine decrease, which can lower motivation but encourage reflection and inward focus.
  • Sadness also promotes social bonding and help-seeking behavior by signaling vulnerability (Keltner & Gross, 1999).

📚 In The Neuroscience of Emotion (Adolphs & Anderson, 2018), the authors explain that sadness slows the mind and body down, helping us process and reorganize our priorities after emotional impact. It is not dysfunctional — it is adaptive.

What Sadness Offers Us (Functionally and Spiritually)

Psychologically, sadness helps:

  • Regulate attachment (loss triggers reflection on relationships),
  • Encourage mental rest and withdrawal for integration,
  • Prompt empathy and connection with others (Levenson, 1999),
  • Foster spiritual and existential awareness, especially during hardship.

In therapeutic approaches such as Emotion-Focused Therapy (EFT) or Acceptance and Commitment Therapy (ACT), sadness is viewed as a messenger rather than a problem to fix. Denying sadness, on the other hand, can lead to emotional numbness, anxiety, or psychosomatic distress.

Sadness in the Qur’an – A Human and Sacred Experience

Far from denying emotion, the Qur’an recognizes sadness as a legitimate and sacred human response:

1. Prophet Muhammad ﷺ and Abu Bakr (Surah At-Tawbah 9:40):

“Do not be sad. Indeed, Allah is with us.”
At a moment of danger and uncertainty in the cave, the Prophet ﷺ reassures his companion — not by denying the fear, but by anchoring it in divine presence.

2. Ya‘qub (Jacob) and the Loss of Yusuf (Surah Yusuf 12:84):

“And his eyes turned white from grief, for he was sorrowful.”
The Prophet Ya‘qub’s sadness was intense, prolonged, and physiological — yet he remained patient and spiritually grounded.

3. The Mother of Musa (Surah Al-Qasas 28:7–10):

“We inspired her… Do not grieve. We will return him to you.”
Her distress is met not with blame, but with reassurance and divine promise.

These verses validate emotional depth as compatible with prophethood, faith, and divine proximity.

Islamic Psychology and the Legitimacy of Emotion

Classical Muslim scholars acknowledged the psychosomatic and spiritual dimensions of emotion:

  • Ibn Sina (Avicenna) described grief (ḥuzn) as a natural response to loss that can affect both soul and body. In Canon of Medicine, he writes about how strong emotions alter physical states and require both rational understanding and spiritual anchoring.
  • Imam Al-Ghazali noted in Iḥyā’ ‘Ulūm al-Dīn that sadness, fear, and longing (shawq) are signs of the heart’s sensitivity. He viewed them not as defects, but as paths to purification and nearness to Allah.

“The heart must be allowed to feel, for it is through its movement that one draws near to the Truth.”

Misusing “Do Not Be Sad” – A Psychological Harm

When “do not be sad” is used out of context — as a way to silence or dismiss — it can create psychological pressure. It:

  • discourages emotional expression,
  • invalidates inner experience,
  • and associates sadness with spiritual failure.

Instead, a more accurate understanding would be:

“You are sad — and you are not alone. Allah is near.”

Normalising Sadness in Therapy and Spiritual Life

In therapeutic practice, we normalize sadness as part of the healing process. Clients are encouraged to:

  • allow grief without shame,
  • connect with others through emotional honesty,
  • and find meaning through both psychological exploration and spiritual reflection.

Faith does not eliminate emotion — it frames it within mercy, meaning, and connection.

Final Reflection

“Do not be sad” is not a dismissal. It is a divine comfort, a message of presence and trust in the midst of uncertainty.

“Indeed, with hardship comes ease.” (Surah Ash-Sharh 94:6)

Sadness is not a sign of spiritual weakness. It is a passage — one that can lead, with compassion and support, to greater awareness, strength, and closeness to Allah.

📚 References

Adolphs, R., & Anderson, D. J. (2018). The neuroscience of emotion: A new synthesis. Princeton University Press.

Eisenberger, N. I., Lieberman, M. D., & Williams, K. D. (2003). Does rejection hurt? An fMRI study of social exclusion. Science, 302(5643), 290–292. https://doi.org/10.1126/science.1089134

Keltner, D., & Gross, J. J. (1999). Functional accounts of emotions. Cognition and Emotion, 13(5), 467–480. https://doi.org/10.1080/026999399379140

Levenson, R. W. (1999). The intrapersonal functions of emotion. Cognition and Emotion, 13(5), 481–504. https://doi.org/10.1080/026999399379159

Ibn Sina (Avicenna). (1999). The Canon of Medicine (Al-Qanun fi al-Tibb) (Laleh Bakhtiar, Trans.). Kazi Publications. (Original work published ca. 1025 CE)

Al-Ghazali, A. H. M. (2004). The Revival of the Religious Sciences (Iḥyā’ ‘Ulūm al-Dīn) (N. A. Faris, Trans.). Islamic Book Trust. (Original work published ca. 1100 CE)

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