‘Mental health’ discussions have increasingly gained prominence in recent years, particularly in the Muslim community. Nevertheless, the intersection of faith and psychological health remains an area of contention and confusion. On one end of the spectrum are claims that ‘mental illness’ is the result of ‘weak faith’, while on the other are arguments that religion has no real bearing on psychological wellbeing. Both positions oversimplify a deeply complex, multidimensional reality.
This discussion ultimately returns to a fundamental question: What exactly is "mental illness," and how is it defined? As previously highlighted in various articles, psychiatric diagnoses are not medical or scientific in the conventional sense. The classification of ‘mental disorders’ is not based on objective, biological tests, but rather on subjective interpretations rooted in cultural, philosophical, and empirical assumptions.
Psychology and Psychiatry, contrary to how it is often
presented in textbooks, is not a pure science. While it draws on empirical
data, much of its framework is influenced by cultural norms, social constructs,
and philosophical perspectives. Psychiatry, in particular, often markets its
diagnostic criteria as “settled science,” but in reality, there are no
definitive medical or scientific tests to diagnose most psychological
conditions. Readers interested in exploring this further are encouraged to
consult the numerous critical articles published on the topic.
In both online discourse and academic literature, there is a
growing tendency to separate psychological distress from behaviours
traditionally understood as sinful within religious traditions such as Islam.
This approach stems from a secular worldview and is fundamentally at odds with
Islamic teachings. Islam does not isolate mental, spiritual, and behavioural
health into disconnected domains. On the contrary, it offers a holistic view of
the human being, integrating emotional, psychological, and spiritual well-being.
The confusion perhaps arises from the psychiatric industry's
conflation of psychological struggles with physical or medical illnesses. As
clarified, mental disorders are not “diseases” in the same sense that
conditions like cancer or diabetes are. This does not mean that people do not
suffer-indeed, many experience profound distress and hardship. Compassion,
support, and care are essential.
However, it is equally critical to frame these
issues with both sound empirical evidence and a grounding in Islamic theology,
rather than relying on speculative and often pseudoscientific claims that
underpin much of modern psychiatry.
Psychological problems are, in many cases, what we might
term normal human suffering-challenges and emotional struggles that naturally
occur in the course of life. These difficulties can arise from a variety of
factors, such as the loss of a loved one, family breakdown, burnout, or extreme
stress. Even episodes that appear as manic or intense emotional disturbances
can result from situational stressors rather than underlying medical or genetic
conditions. Unlike physical illnesses, psychological issues are not diagnosed
based on objective biological markers or medical tests.
Likewise, from an Islamic perspective, psychological
distress can also result from sin. For example, as discussed in a previous
article, someone who engages in viewing pornography may experience negative
consequences across multiple dimensions: cognitive impairment, behavioural
dysfunction, relational breakdown within the family, and spiritual
disconnection from society and God. In such cases, the psychological toll is
closely tied to moral and behavioural choices.
At the same time, not all psychological suffering stems from sin. Many people experience emotional and mental struggles due to social, relational, or psychological challenges unrelated to personal wrongdoing. Some may suggest that genetics play a role in these issues; however, as has been clearly emphasized in various critiques, there is no conclusive scientific evidence establishing a direct genetic cause for most psychological disorders.
In other words, psychological problems can arise both from
our own sins and from sins committed against us.
These two sources-internal and
external-are essential to distinguish. For example, a person who engages in
sinful behaviour such as habitual lying, backbiting, watching pornography, or
oppressing others may experience internal turmoil, guilt, anxiety, spiritual
disconnection, and even depressive symptoms as a direct consequence of their
actions. This aligns with the Islamic principle that sins darken the heart and
disturb the soul. The Prophet ﷺ
said, “When a servant commits a sin, a black dot appears on his heart…”
(Tirmidhi). Persistent sin without repentance affects not only one's spiritual
state but also one's emotional and psychological well-being.
On the other hand, psychological suffering also arises when
a person is the victim of sin or injustice. Consider the case of someone who
has been sexually abused or subjected to domestic violence. Such individuals
often experience deep psychological trauma-, ‘depression’, anxiety, and loss of
trust-not because of any fault of their own, but due to the grave injustice
inflicted upon them. In these cases, the person is not to blame, and the sin
lies entirely on the perpetrator. Islam makes this distinction clear: “No
bearer of burdens will bear the burden of another” (6:164).
Victims of abuse and oppression (from the Islamic framework)
may carry emotional scars for years, and their suffering must be met with
compassion, justice, and support-not judgment. It’s also important to recognise
that people may suffer mentally due to collective societal sins-like systemic
injustice, poverty, racism, or the breakdown of family and community support.
These structural problems, while not always traceable to a single individual’s
wrongdoing, still produce significant psychological harm and moral injury.
Islam emphasises the communal responsibility in such cases: “Whoever among you
sees an evil, let him change it with his hand…” (Muslim). Silence or neglect in
the face of collective wrongdoing contributes to widespread suffering.
To truly understand the relationship between mental health
and faith-particularly in Islam-one must consider theological, psychological,
and experiential perspectives.
A growing body of empirical literature supports the idea
that religion and spirituality can serve as protective factors for mental
health. Numerous studies have demonstrated associations between religious
involvement and lower rates of depression, anxiety, substance abuse, and even
suicide (Koenig, 2012). Faith practices-such as prayer, fasting, communal
worship, and charitable giving—enhance social support, strengthen coping
mechanisms, and instil a sense of purpose and belonging (Pargament, 2007).
Koenig et al. (2012) found that over 80% of studies reported
a positive correlation between religious involvement and better mental health
outcomes. Similarly, Smith et al. (2003) observed that adolescents who
regularly attended religious services exhibited lower levels of depression and
risk-taking behaviours.
Within the Islamic tradition, concepts like tawakkul, sabr,
and dhikr provide spiritual tools to endure hardship. These practices, when
sincerely adopted, become resilience-building frameworks. Muslims who maintain
regular prayer and spiritual reflection often report higher levels of life
satisfaction and reduced anxiety (Abu-Raiya & Pargament, 2011).
Religion also provides a meaningful narrative through which
suffering and adversity can be interpreted. Central to Islamic understanding is
the concept of life as a test, where hardship is not meaningless but rather an
opportunity for spiritual elevation. This meaning-making process enhances one’s
ability to cope with emotional and psychological challenges (Park, 2005; James,
1902/1985).
The Science of Well-Being and the Role of Religion
Hedonic psychology, or the science of well-being,
investigates what makes life experiences pleasant or unpleasant (Kahneman,
Diener, & Schwarz, 1999). Though modern in name, the inquiry into spiritual
happiness dates back to early scholars. William James (1902/1985) identified
“healthy-mindedness” as a religious temperament associated with optimism and
psychological resilience.
Empirical studies show that religiosity correlates not only
with the absence of ‘mental disorder’s but also with positive outcomes like
general happiness, greater life satisfaction, and even physical health (Levin
& Chatters, 1998; Chamberlain & Zika, 1992; Ferriss, 2002).
Argyle (1999) succinctly concluded that religious people
tend to report higher happiness levels, attributing much of this to the
communal and supportive environment of religious life. Personal closeness to
God-sometimes referred to as “existential certainty”-emerges as a primary
mechanism through which religiosity supports mental health.
Understanding the interplay between faith and mental
well-being requires examining the entire spectrum-from psychological
flourishing to dysfunction. Kim (2003) identifies five mechanisms through which
religiosity improves well-being:
1. Meaning-making: Helps individuals make sense of
suffering.
2. Control: Instils trust in divine will.
3. Social support: Builds strong community bonds.
4. Positive emotions: Encourages gratitude, hope, and peace.
5. Healthy behaviours: Promotes ethical, balanced living.
These align with Park (2013) and Oman & Thoresen’s
(2005) findings on spiritual resilience and physical health benefits. Despite
this, major academic texts like Well-Being by Kahneman et al. (1999) offer
minimal discussion on spirituality, underscoring an academic blind spot. Yet,
even within that brief mention, Argyle (1999) affirms the link between religion
and happiness.
The Definition and Dynamics of Iman in Islamic
Theology
To illustrate how sin affects and influences our
psychological experiences and internal states, it is important to examine the
concept of Iman (faith) and how it shapes a person’s cognitive, emotional,
behavioural, and social well-being. Faith in Islam is not just a theological
belief0it is a comprehensive system that impacts every dimension of human life.
When Iman is strong, it grounds the believer with meaning, purpose, resilience,
and emotional stability. When it is weakened-either through neglect,
disobedience, or the dominance of sinful desires-it often leads to inner
turmoil, confusion, and psychological distress.
The Prophet ﷺ said, “A person is not a believer while he is committing zina
(fornication), nor is he a believer while he is stealing, nor is he a believer
while he is drinking alcohol…” (Bukhari & Muslim). Scholars have explained
that this Hadith does not mean the individual becomes a disbeliever in a legal
sense, but rather that in those moments of sin, their faith is veiled or
weakened. The influence of the lower self (nafs) and desires (shahawat) clouds
their spiritual clarity and destabilises their moral compass.
This temporary loss of spiritual and psychological clarity
has real psychological consequences. For instance, sins like alcohol
consumption, lying, backbiting, or engaging in haram relationships can bring
about feelings of guilt, anxiety, paranoia, emotional instability, and damage
to one's relationships. These are not merely moral issues-they affect one’s
psychological and emotional health. Imam Ibn al-Qayyim explains in al-Jawab
al-Kafi that sins "corrupt the heart," disrupt its peace, and create
a barrier between the servant and his Lord.
Neglecting the requirements of faith-such as daily prayer,
remembrance of Allah (dhikr), seeking forgiveness (istighfar), and acts of
charity-not only weakens spiritual conviction but also leaves the soul
vulnerable to sadness, doubt, and anxiety. Modern research supports this view:
studies have shown that people who practice their religion regularly tend to
have lower levels of depression, anxiety, and suicidal thoughts (Koenig, 2012;
Pargament, 2007).
This is not simply due to ritual practice, but because of the
meaning, connection, self-discipline, and hope that religion fosters.
Faith or iman anchors the believer in times of hardship. The
Qur’an tells us: “Indeed, in the remembrance of Allah do hearts find rest”
(Qur’an 13:28). When faith is strong, believers interpret trials as part of
Allah’s wisdom and mercy. But when faith is weak or neglected, the same trials
may be seen as purposeless or overwhelming, often leading to despair and
hopelessness-key features of depression and anxiety.
Iman occupies a central position in Islamic theology and has
been defined and debated by scholars over centuries.
Imam Abu Hanifah, in Kitab
al-Wasiyyah, asserts:
“Iman does not increase and decrease, because it describes one’s decrease with the increase of Kufr…”
This seems to contradict verses like:
“The believers are only those who, when Allah is mentioned,
their hearts become fearful… it increases them in faith…” (8:2)
The resolution lies in distinguishing between two dimensions
of faith:
1. Object of belief (Mu’min Bihi): Core articles of faith
(belief in Allah, angels, scriptures, etc.) which do not change.
2. State of belief (Haal): The subjective strength or
conviction, which can fluctuate.
Abu Hanifah emphasises the constancy of belief content-not
the spiritual state. Thus, iman in its core form does not vary, but its ḥal-emotional,
behavioural, and cognitive expressions-does. The Qur’an supports this dynamic
view:
“…that the believers may increase in Faith” (74:31)
“…it has increased
their faith, and they rejoice…” (9:124-125)
Moreover, Islamic scholars like Imam Bukhari describe iman
as "a declaration and an action," while mutakallimun stress internal
conviction. This divergence reflects historical needs: Abu Hanifah refuted the
Khawarij and Muʿtazilah who equated sin with disbelief, while the muḥaddithun countered
the Murji’ah, who minimised the importance of action.
Ultimately, both schools agree that:
Iman encompasses internal belief and external action.
It fluctuates due to knowledge, reflection, sin, and spiritual effort.
Sin does not nullify iman, but persistent sin can weaken it.
The distinction is reflected in the story of Prophet Ibrahim (peace be upon him), who sought certainty-not belief itself:
“Yes, \[I believe],
but only that my heart may be satisfied.” (2:260)
Iman therefore, exists in varying intensities and levels.
In conclusion, the claim that psychological problems are
never a sign of weakening Iman (faith) reflects an incomplete understanding of
both Islamic teachings and the complexities of human psychology. Faith
undoubtedly influences a person’s mental, emotional, and spiritual well-being,
and lapses in faith or engagement in sinful behaviour can contribute to
psychological distress. At the same time, it is equally important to recognise
that not all psychological difficulties stem solely from sin or weak faith.
Psychological struggles can arise from a wide range of
factors, including life circumstances, trauma, social pressures – problems in
living, and some that may not be directly related to a person’s spiritual
state. Islam acknowledges the reality of human suffering and encourages seeking
help, support, and action while maintaining reliance on Allah.
A nuanced and balanced approach is necessary-one that
respects the spiritual dimension of psychological health, without dismissing
the importance of psychological, and social factors. This approach aligns with
the holistic Islamic worldview, which integrates the psychological, and
spiritual aspects of human life.
Finally, supporting those who suffer psychologically
requires compassion, understanding, and practical measures that include
strengthening faith, repentance, and spiritual healing alongside professional
care and social support. This comprehensive view best reflects the mercy and
wisdom found in Islamic teachings and contemporary psychology.
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Argyle, M. (1999). Causes and correlates of happiness. In D.
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