In many Muslim communities, mental health struggles are often misunderstood and stigmatized.
Feelings of sadness, anxiety, or grief are sometimes dismissed as weakness, spiritual failure, or a lack of faith.
This stigma can prevent individuals from seeking help, leaving them to suffer in silence.
Yet Islamic tradition and history show that emotional hardship is human, acknowledged, and navigable — and that seeking support, guidance, and coping strategies is both valid and encouraged.
Like in every religion, people often confuse culture with faith.
As a Muslim born and raised, I see this misunderstanding play out constantly.
I studied at the Calgary Islamic School from kindergarten through grade nine, learning the foundations of my religion from an early age.
I was born into a family of Muslims, raised as a Muslim, and God willing, I will die a Muslim.
Islam is often the target of misconceptions, but I pray that my words do not contribute to the confusion surrounding what Islam truly teaches.
The word “Islam,” from the root word “salam,” means peace.
As Muslims, we believe in only one God and follow the Qur’an, the holy book of Allah.
Even the prophets, peace be upon them, experienced profound emotional challenges.
Prophet Muhammad (peace be upon him) faced deep grief after the deaths of his beloved wife Khadijah and his uncle Abu Talib, two of his closest supporters during the early years of his prophethood.
His emotional distress was further compounded after the Battle of Uhud, a pivotal conflict in which the Muslim community suffered significant losses.
These experiences illustrate that even the most revered individuals encountered emotional struggles and relied on faith, resilience, and support to navigate them.
Similarly, Prophet Musa (peace be upon him), when commanded by God to confront Pharaoh, experienced anxiety and sought divine guidance.
He supplicated:
Arabic:
رَبِّ اشْرَحْ لِي صَدْرِي وَيَسِّرْ لِي أَمْرِي وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي يَفْقَهُوا قَوْلِي وَاجْعَل لِّي مِنْ لَدُنْكَ وَلِيًّا
Transliteration:
Rabbishrah li sadri, wa yassir li amri, wahlul ‘uqdatan min lisani yafqahu qawli, waj’alu li min ladunka waliyyan.
Translation:
“My Lord, expand for me my chest, and make my task easy for me, and loosen the knot from my tongue so they may understand my speech. And appoint for me a helper from my family.”
He requested that his brother Harun (Aaron) be appointed as his helper and advisor, demonstrating that seeking support — even from trusted family — is a vital part of navigating challenging situations.
These examples show that experiencing anxiety or grief is a natural human response.
Turning to prayer, reflection, and trusted guidance is both wise and encouraged.
The Muslim world has also contributed significantly to mental health care.
Abu Bakr ibn Zakariyya Al-Razi, a 9th-century physician, systematically described mental illnesses and provided compassionate treatment.
He established one of the earliest psychiatric wards, emphasizing humane care and thoughtful intervention (Yilanli, 2018).
Islamic teachings further support mental wellbeing, emphasizing the preservation of intellect and acknowledging emotional health.
Certain surahs, such as Surat Ad-Duhaa (93:4–5), remind believers that:
“The Hereafter is better for you than the present.”
This offers comfort and guidance in times of distress (Quran 93:4–5).
In my practicum and professional work, I see the importance of culturally and linguistically responsive counselling.
Many clients prefer a counsellor who understands their cultural and religious background.
It is my goal to provide that understanding while offering practical, evidence-informed tools.
Recognizing and respecting faith-based coping strategies — while also providing guidance for psychological healing — helps reduce stigma and allows clients to engage fully in their mental health journey (Abbasi & Paulsen, n.d.; NIH, 2014).
Mental health care is not separate from faith; it can complement it.
By combining cultural understanding, historical insight, and professional counselling skills, we can create spaces where clients feel seen, respected, and empowered to heal.
References
Abbasi, F., & Paulsen, E. (n.d.). Working with Muslim patients. American Psychiatric Association.
Al-Bukhari, M. (n.d.). Sahih al-Bukhari, Hadith 2280.
National Institutes of Health, National Library of Medicine. (2014). Client-counsellor matching. In Culturally responsive evaluation and treatment planning. https://www.ncbi.nlm.nih.gov/books/NBK248423/box/ch3.box10/?report=objectonly
Yilanli, M. (2018). Muhammad ibn Zakariya al-Razi and the first psychiatric ward. American Journal of Psychiatry Residents’ Journal, 13(9), 11–11. https://doi.org/10.1176/appi.ajp-rj.2018.130905
The Qur’an. (n.d.). Surah Taha (20:25–28).
The Qur’an. (n.d.). Surah Ad-Duhaa (93:4–5).