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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“There is no one righteous, not even one; there is no one who understands; no one seeks God. But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ, to all who believe. For there is no difference.” — Rom. 3:10, 21–22 (NIV)
INTRODUCTION
We bring you this week the concluding part of “A Righteousness Revolution,” published last week. For ease of reference, we recap the last paragraph of last week’s article. Please enjoy and pass it on!
THE GOAL OF THIS TRANSFORMATION
What is the goal of this metamorphosis? Scripture states it in a number of different ways, which overlap and can be seen as different ways of expressing the same basic concept. Scripture often does this because our minds are inadequate to comprehend, and our language inadequate to express, the full scope of God’s revelation to us.
TO BECOME LIKE GOD IN CHARACTER
The whole concept can be summed up in the simple and astonishing statement that we are to become like God. Not like God in power; we can never aspire to that, although we can move in much greater power than many Christians have ever imagined. But like God in character.
We are to “put on the new self, created to be like God in true righteousness and holiness” — Eph. 5:24; the “new self, which is being renewed in knowledge in the image of its Creator” — Col. 3:10. “We, who with unveiled faces all reflect the Lord’s glory, are being transformed into His likeness with ever-increasing glory, which comes from the Lord who is the Spirit” — 2 Cor. 3:18. “When He appears we shall be like Him” — 1 John 3:2. We are to “participate in the divine nature” — 2 Pet. 1:4. We can have “the mind of Christ” — 1 Cor. 2:16; Phil. 2:5. (Emphasis added in each case.)
Adam and Eve were created in the image of God — Gen. 1:26. With Adam’s Fall, much of that image was lost. But with Christ’s sacrifice for us, those who accept Him as Lord and Saviour can be restored into God’s image.
“Just as we have borne the likeness of the earthly man [the first Adam], so shall we bear the likeness of the man from heaven [the second Adam, Jesus Christ]” — 1 Cor. 15:49.
Jesus said, “Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father” — John 14:12.
We think of this (if we dare think of it at all) as meaning that we can heal, cast out demons and even raise people from the dead. It does mean that, and people who have faith in Jesus Christ are doing that now. But does it not mean more?
Jesus said that He did only what He saw the Father doing and spoke only the words the Father gave Him. Can we, should we, expect to do the same? He said, “I and the Father are one.” Can we expect this for ourselves? He said, “Anyone who has seen Me has seen the Father” — John 14:9. Can this be said of us?
Paul told the Corinthians that they were “clearly an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart” — 2 Cor. 3:3 (NKJV).
Is this not part of what it means to “be” His witness — Acts 1:8 — so that people can look at us and see Christ? We are to be witnesses by who we are, not just what we say. Jesus expects that there will be something different about us, that people will be able to look at us and know that we are His disciples — John 13:35.
He said of His disciples, “They are not of the world, even as I am not of it” — John 17:16.
His demands are to imitate and model Christ’s behaviour and to be clear reflections of the Lord — Matthew 5:16.
ESTABLISHING OUR ATTITUDE OF RIGHTEOUSNESS
Writing from a prison cell in Rome, the apostle Paul wrote about the attitude a Christian should have: “Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ” — Philippians 1:27.
He is telling us that no matter what unexpected disruptions, frustrations or difficulties come our way, we are to respond with a Christ-like attitude.
Paul later writes, “Your attitude should be the same as that of Jesus Christ” — Philippians 2:5. He also encourages us in Ephesians 5:1 to be “imitators of Christ as dearly beloved children.”
As children love to imitate what they see and repeat what they hear, we also are charged to imitate and model Christ’s behaviour and to be clear reflections of the Lord.
Jesus maintained a perfect attitude in every situation because He prayed about everything and worried about nothing. We, too, should seek God’s guidance about every aspect of our lives and allow Him to work out His perfect will without interference.
Jesus’ attitude was never to become defensive, discouraged or depressed because His goal was to please the Father rather than to achieve His own agenda.
In the midst of trials, He was patient. In the midst of suffering, He was hopeful. In the midst of blessing, He was humble. Even in the midst of ridicule, abuse and hostility, He “made no threats . . . and did not retaliate. Instead He entrusted Himself to Him who judges justly” — 1 Peter 2:23.
MY BROTHERS AND SISTERS: LOVING MUHAMMAD MEANS FOLLOWING MUHAMMAD
We say: “We love the Prophet.”
Alhamdulillah.
But the real test of love is not how loudly we shout when someone insults him.
The real test is: Do we behave as he behaved?
Allah says: “Indeed, you are surely of outstanding character.” (Qur’an 68:4)
And Allah says: “Indeed, in the Messenger of Allah you have an excellent example.” (Qur’an 33:21)
Therefore, if we claim to defend Muhammad (pbuh) but abandon his patience, mercy, justice and wisdom, we must ask ourselves:
Are we really defending him or are we betraying his example?
AN INSULT DOES NOT MAKE A PRIVATE PERSON A JUDGE AND EXECUTIONER
This point must be understood clearly.
Islam has laws concerning crimes.
Islam has courts.
Islam has legitimate authority.
Islam does not turn every angry individual into judge, jury and executioner.
The Qur’an says: “O believers! Stand firm for justice.” (Qur’an 4:135)
And the Prophet gave severe warnings against unlawful killing.
He said: “Whoever kills a person under covenant will not smell the fragrance of Paradise.”
(Sahih al-Bukhari, 3166)
Therefore, no Muslim should stand in a mosque and mobilize ordinary people to kill another person because of an insult.
That is not prophetic leadership.
That is not emotional courage.
That is not the Sunnah.
And it is certainly not a license for vigilantism.
If an offence has been committed, report it.
If a crime has been committed, let the competent authorities investigate it.
If punishment is legally warranted, let lawful judicial institutions determine it.
The Ghana Police Service has itself reminded religious leaders and the public that freedom of religion or expression cannot be used to justify inciting violence or encouraging people to harm others.
For Muslims, this is not merely a question of Ghanaian law.
It is also a question of taqwā (fear of Allah).
THE PROPHET TAUGHT US HOW TO SPEAK
Allah says: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in the best manner.” (Qur’an 16:125)
This is the Islamic methodology of da’wah:
Wisdom.
Good counsel.
Best argument.
Not abuse.
Not threats.
Not mob action.
Not revenge.
WHAT SHOULD WE DO WHEN SOMEONE INSULTS THE PROPHET MOHAMMED (PBUH)?
Servants of Allah, remember these SEVEN STEPS.
1. PAUSE
Do not react while you are angry.
Allah praises those: “Those who restrain anger and pardon people.” (Qur’an 3:134)
2. VERIFY
Do not forward every video.
Do not believe every audio.
Do not react to an edited clip without knowing the context.
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Allah says: “Then verify.” (Qur’an 49:6)
3. DO NOT RETALIATE WITH AN INSULT
Remember Qur’an 6:108.
We do not insult Jesus (Peace be upon him).
We do not insult Christianity.
We do not insult churches.
We do not insult the Bible.
We can disagree theologically while remaining respectful.
The author is the chief Imam of katamanso Municipal and Certified Counsellor and Governance Exper
