Fruitful Living
Overcoming Mental Health Challenges (Final Part)
ADDRESSING mental health challenges requires a balanced approach that combines physical care, spiritual grounding, and professional support.
Physical wellbeing – A healthy body supports a healthy mind. Regular exercise, balanced nutrition, and adequate rest strengthen the nervous system and reduce stress. The Prophet Muhammad reminded believers of this balance: “Your body has a right over you.” (Sahih Bukhari, Hadith 5199). Caring for one’s physical state is therefore a religious duty as well as a medical necessity.
Contentment with Allah’s decree – Faith provides comfort during hardship. Believers are reminded that trials are part of divine wisdom: “Perhaps you dislike a thing and it is good for you.” (Qur’an 2:216). Contentment (rida) shields the heart from despair and builds resilience against psychological pressure.
Positive thought environment – Surrounding oneself with uplifting people, engaging in beneficial activities, and cultivating optimism are essential coping strategies. Islam encourages good company and forbids despair, teaching that “none despairs of relief from Allah except the disbelieving people.” (Qur’an 12:87).
Guidance and counselling – Islam does not oppose medical or psychological intervention. The Prophet صلى الله عليه وسلم said: “Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it.” (Sunan Abu Dawud, Hadith 3855). Seeking counselling from qualified experts alongside spiritual support ensures holistic healing.
Community support – Mosques and Islamic organisations can offer safe spaces for dialogue and group counseling. Ultimately, overcoming mental health challenges requires integrating faith, self-care, and professional guidance. By harmonising these elements, individuals can achieve both emotional stability and spiritual peace.
Islam’s holistic methodology for mental wellness
Islam offers a comprehensive approach to mental health that recognises the human being as a union of body, mind, and soul. Unlike purely biomedical models, which often focus only on symptoms, the Islamic methodology emphasises prevention, balance, and spiritual healing alongside medical care.
The Qur’an as healing – The Qur’an is described as “a healing for what is in the breasts” (Qur’an 10:57). Recitation and reflection bring tranquility, reduce anxiety, and renew hope. Many Muslims find comfort in verses of mercy, patience, and trust in Allah during difficult times.
The sunnah – The Prophet Muhammad s.a.w. modeled a balanced lifestyle that nurtured mental health. He encouraged moderation in worship, quality family time, rest, and healthy eating. His dhikr (remembrance of Allah), supplications for anxiety, and emphasis on optimism remain therapeutic practices.
Sayings of the sahaba – The early companions demonstrated resilience through trials. Bilal ibn Rabah, for instance, endured torture with unwavering faith, showing how patience (sabr) and trust in Allah (tawakkul) build inner strength.
Frequent listening to Qur’an recitation – Research shows that rhythmic recitation calms the nervous system and improves emotional wellbeing (Doufesh et al., 2014). For believers, listening to Qur’an recitation is not only worship but also a form of therapy that instills peace and spiritual clarity.
Attending Islamic public lectures – Regular participation in Islamic lectures, sermons, and study circles helps to renew faith, expand knowledge, and build community support. Such gatherings strengthen spiritual resilience and remind individuals that they are not alone in their struggles.
Contemporary scholarship and social care – Modern Muslim psychologists (Rassool, 2016) emphasise integrating spirituality with therapy. Additionally, zakat and mosque-based initiatives provide social and financial support, reducing the burden of stress.
This holistic framework anchored in Qur’an, Sunnah, community, and professional care offers a balanced pathway to mental wellness for Muslims today.
Summary
Mental health remains a pressing issue worldwide in Ghana, where economic, social, and cultural pressures heighten stress and anxiety. This article has shown that mental health is not merely the absence of illness but includes wellbeing, productivity, coping strategies, and social contribution. Scientific research highlights the roles of psychology, biology, and the nervous system, while social realities such as unemployment, postpartum depression, and substance abuse intensify the crisis.
Islam offers a holistic framework that complements modern psychology by addressing both the inner and outer dimensions of human life. The Qur’an, Hadith, and the experiences of the early Muslims provide spiritual tools—gratitude, patience, remembrance, and resilience—that strengthen mental wellbeing.
Combined with medical treatment, counseling, and healthy lifestyles, these practices create a balanced model for addressing mental health challenges. Ultimately, mental wellness is a shared responsibility that calls for individual self-care, family support, professional guidance, and strong community systems.
Conclusion
The debate on mental health in Ghana must go beyond medical statistics and stigma to embrace holistic and culturally relevant solutions. Islam provides a comprehensive approach rooted in faith, compassion, and responsibility. By emphasising gratitude, resilience, social justice, and community solidarity, Islam aligns with modern psychology while offering spiritual depth often missing from clinical models.
Frequent Qur’an recitation, public lectures, counselling, exercise, and healthy social interactions together form a practical roadmap for healing. Importantly, Islam recognises the legitimacy of medical treatment and encourages believers to seek remedies while grounding their hope in Allah’s mercy.
Policymakers, religious leaders, and health professionals must collaborate to expand awareness, strengthen community interventions, and remove barriers that prevent people from seeking help. Mental health is not simply a medical matter but a moral, social, and spiritual one. By combining faith and science, Ghana can address this urgent challenge in a way that honors cultural values, uplifts communities, and restores dignity to those affected.
By Imam Alhaji Saeed Abdulai, the Author
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Fruitful Living
Hifz al-‘Aql (Protection of Intellect) (Part 2)
Islam seeks to protect the human mind because the intellect distinguishes human beings from other creatures.
Allah repeatedly commands: “Will you not then use your reason?” (Repeated throughout the Qur’an)
This objective requires:
• Quality education
• Literacy
• Critical thinking
• Professional development
• Protection from drugs and intoxicants
The growing menace of narcotics, alcohol abuse, cyber fraud, and gambling among some youth threatens the intellect and future of our communities.
Linking the Maqāṣid Shari’ah to the social issues confronting us
Everything we discuss today falls under one or more of these higher objectives:
Contemporary Issue Relevant Maqṣad
Sanitation Protection of Life
Immunization Protection of Life
HPV Vaccination Protection of Life
Child Protection Protection of Lineage
Birth Registration Protection of Lineage
NHIS Registration Protection of Life and Wealth
Ghana Card Acquisition Protection of Wealth and Rights
Passport Processing Protection of Wealth and Welfare
Education Protection of Intellect
Anti-Drug Campaigns Protection of Intellect
Family Stability Protection of Religion and Lineage
Therefore, by participating in these initiatives, Muslims are not merely complying with government policies; they are fulfilling the higher objectives of the Shari’ah and serving the interests of humanity.
The Muslim who protects life, preserves intellect, safeguards family, secures wealth and strengthens religion is actively implementing Islam in its most comprehensive form.
May Allah enable us to uphold the Maqāṣid al-Sharī’ah in our personal lives, our families, our communities and our nation.
Equipping the Muslim Ummah to Address Contemporary Social Issues – The Practical Approach.
We begin by remembering Allah’s guidance: “Whoever saves a life, it is as if he had saved all of humanity”. This high value on preserving life underscores our duty to promote health and welfare in the community. The Prophet Mohammad (pbuh) also said, “The best of people are those who are most beneficial to others.” As Jum‘ah Imams and community leaders, we must therefore guide our Ummah in practical social matters, not only spiritual ones. Today at 1BN Michel Camp, Tema, we focus on concrete steps—rooted in Islam and Ghana’s laws—that protect our families and strengthen society.
Health and Sanitation
Islam places great emphasis on cleanliness and public health. The Prophet Mohammad (pbuh) said, “Cleanliness is half of faith”, showing that personal and environmental hygiene is part of our
Iman. This means keeping homes, mosques and streets clean to prevent disease. Ghana’s Public Health Act (2012, Act 851) likewise mandates sanitation and disease control. For example, the Act
provides for proper waste disposal, clean water and safe food (Part V on Environmental Sanitation). By fulfilling both the religious injunction and the law, we protect our children and neighbors from illnesses like cholera or typhoid. Good sanitation enables children to attend school and parents to work, improving everyone’s livelihood. In Islam, taking care of one’s health is a trust; we should “tie our camel and then trust in Allah” by taking practical steps (clean water,
vaccinations) while relying on Allah’s help.
Child Protection and Immunization
Islam condemns harming children in any way. Allah warns us: “Do not kill your children for fear of poverty… We provide for them and for you”. This verse forbids infanticide and emphasizes
Allah’s provision. The Children’s Act 1998 (Act 560) in Ghana similarly enshrines a child’s rights – for example, the right to a name and nationality, and to education and well-being. As Muslims,
we must care for orphans and vulnerable children. The Prophet Mohammad (pbuh) promised: “Iand the one who looks after an orphan will be like this in Paradise,” indicating great reward.
Practical protection includes immunizing children against preventable diseases. Ghana’s health authorities run national immunization programs (e.g. for polio, measles). Seeking vaccinations is in line with Islamic principles: preserving life and preventing harm. It is not in conflict with tawakkul (trust in Allah); rather, it is “tying the camel.” By vaccinating our children, we save lives – a deed Allah equates to saving all humanity. This also reduces medical costs and keeps families healthy, contributing to socio-economic stability. Imams should encourage parents to register their children at the clinic for the free vaccines the government provides.
Human Papillomavirus (HPV) Awareness
What is Human Papillomavirus (HPV)?
Human Papillomavirus (HPV) is a group of more than 200 related viruses that infect the skin and mucous membranes of humans. It is one of the most common viral infections worldwide and is primarily transmitted through intimate skin-to-skin contact, including sexual contact.
According to the World Health Organization, most HPV infections do not cause symptoms and resolve on their own. However, some types of HPV can persist in the body and lead to serious
diseases, including cervical cancer, anal cancer, penile cancer, vulvar cancer, vaginal cancer, and certain cancers of the throat and mouth.
What Causes HPV?
HPV is caused by infection with the Human Papillomavirus. The virus spreads mainly through:
1. Sexual contact (vaginal, anal, or oral sex).
2. Close skin-to-skin genital contact with an infected person.
3. In rare cases, mother-to-child transmission during childbirth.
It is important to note that a person can carry and transmit HPV even when they have no visible symptoms.
Cervical cancer is a serious health challenge in Ghana. Recently, Ghana launched a nationwide HPV vaccination campaign for girls aged 9–14 (free of charge) to prevent cervical cancer. Islam
teaches us to remove harm and seek cures. The Prophet Mohammad (pbuh) said “There is no disease Allah has created, except that He also has created its treatment” (Sunan Abu Dawud). By raising awareness and accepting the HPV vaccine, we protect the lives and futures of our daughters. Cervical cancer kills over 1,800 women yearly in Ghana. Preventing this harm honors the Islamic ethos of “la darar wa la dirar” – no harming oneself or others. Imams can explain that
safeguarding girls’ health allows them to learn, work and contribute to society, fulfilling Allah’s encouragement to care for the vulnerable.
National Health Insurance (NHIS) Registration
Ghana’s National Health Insurance Scheme (NHIS) provides affordable healthcare. By law (Act 852, 2012), every Ghanaian resident must belong to the NHIS by registering. Once registered, a
family gains access to a wide range of medical services. From an Islamic perspective, having health coverage is part of fulfilling one’s social responsibility: the Prophet Mohammad (pbuh) taught that
one who provides for a sick or needy person is like one who worships in solitude (in reward). An Imam might cite the hadith “Whoever relieves a believer’s distress of the distressful aspects of this world, Allah will rescue him from a difficulty of the difficulties of the Hereafter” (Muslim).
Encouraging congregants to obtain NHIS cards ensures children can get vaccines and families can afford clinic visits, fulfilling the Quranic ideal of community care. Imams can organize special
registration drives after Jumu‘ah, so the poor and elderly receive help signing up, noting that Act 852 even allows community agents to assist citizens.
Author: Imam Alhaji Saeed Abdulai, Kpone Katamanso Municipal Chief Imam, GPC Certified Counsellor and Governance Expert
Fruitful Living
The Maqāṣid al-Sharī’ah: The Islamic framework for addressing contemporary social challenges
In the Name of Allah, The Most Gracious, The Most Merciful
All praise is due to Allah, the Lord of all worlds. We send peace and blessings upon the noble Prophet Muhammad (pbuh), his family, his companions, and all those who stand for justice until the Day of Judgment.
Introduction
We live in an era of rapid social transformation. Technological advancement, urbanization, changing family structures, health crises, unemployment, moral decadence, drug abuse, cybercrime, and weakening social bonds have created enormous challenges for Muslim communities across the world. The Muslim Ummah in Ghana is not immune to these realities.
Islam is not merely a religion of rituals. Islam provides guidance for every aspect of life— spiritual, social, economic, educational, political and health-related.
Allah said in the holy Quran “We have neglected nothing in the Book.” (Qur’an 6:38).
Before discussing the practical challenges facing our communities today, it is important to understand that Islamic law was revealed to achieve specific objectives known as Maqāṣid al-Sharī’ah (The Higher Objectives of Islamic Law).
The great scholar, Imam Abu Ishaq al-Shatibi, explained that all Islamic laws aim at securing benefit (Maslahah) and preventing harm (Mafsadah).
The scholars have summarized these objectives into five fundamental necessities known as:
Hifz ad-Din (Protection of Religion)
Islam seeks to preserve faith, worship, Islamic identity and moral values.
Allah said, “And I did not create the jinn and mankind except that they should worship Me.”
(Qur’an 51:56)
Therefore, strengthening Islamic education, supporting the mosque, preserving family values, and protecting the next generation from immoral influences are all means of preserving the Islamic religion identity.
Today, social media abuse, drug addiction, pornography, cybercrime, and moral decay threaten the faith of many Muslim youth. The Muslim Ummah must equip itself with sound Islamic knowledge to preserve its religious identity.
Hifz an-Nafs (Protection of Life)
One of the greatest objectives of Islam is the preservation of human life.”And do not kill yourselves. Indeed, Allah is Most Merciful to you.” (Qur’an 4:29)
This objective forms the basis for:
• Public health programmes
• Vaccination campaigns
• NHIS registration
• Hospital care
• Disease prevention
• Environmental sanitation
• Road safety
• Maternal and child healthcare
Every effort to save lives is an act of worship.
“Whoever saves a life, it is as though he has saved all mankind.” (Qur’an 5:32)
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