Fruitful Living
Perspectives from Health Experts (Part 4)
Scientific research provides valuable insights that complement faith-based approaches to mental health. Three perspectives stand out in contemporary psychology and psychiatry:
1. Cognitive-Behavioural Theory (CBT)
Developed by Aaron Beck, CBT emphasises that negative and distorted thought patterns often drive depression, anxiety, and stress. By identifying and restructuring these harmful thoughts, individuals can achieve emotional healing (Beck, 2011).
Interestingly, Islam encourages believers to cultivate positive expectations of Allah and life:
“Think well of Allah, for I am as My servant thinks of Me.” (Sahih Bukhari, Hadith 7405)
This highlights the harmony between faith and science in promoting positive cognition.
2. Resilience Theory
Southwick and Charney (2018) describe resilience as the ability to recover quickly from adversity and adapt positively to challenges.
This scientific view resonates deeply with Islamic teachings on sabr (patience) and perseverance. The Qur’an affirms:
“And be patient, for indeed Allah does not allow to be lost the reward of those who do good.” (Qur’an 11:115)
Patience is thus both a psychological strength and a spiritual virtue.
3. Public Health Perspective
Scholars such as Patel et al. (2018) emphasise that poverty, unemployment, and inequality are key drivers of mental illness. In Ghana, where youth unemployment exceeds 12% (GSS, 2022), these socioeconomic pressures are evident.
Islam addresses such concerns through socioeconomic justice—mandating Zakat (charity), prohibiting exploitation, and encouraging community support as buffers against despair.
Together, these perspectives show that modern psychology and Islamic teachings converge on promoting resilience, positive thinking, and justice as foundations of mental health.
Social and Environmental Factors in Ghana
Mental health challenges in Ghana are shaped not only by biology but also by powerful social and environmental forces.
- Marriage and childbirth: Postpartum depression remains largely hidden due to stigma. Many women suffer in silence, afraid of being labeled spiritually weak or cursed (Ae-Ngibise et al., 2021). Lack of open dialogue and culturally sensitive healthcare worsens the problem.
- Financial stress: Rising inflation, unemployment, and unstable incomes create daily anxiety for households. The Qur’an acknowledges these trials:
“And We will surely test you with something of fear and hunger and a loss of wealth…” (Qur’an 2:155)
For many Ghanaians, economic hardship is the single greatest driver of psychological distress.
- Substance abuse: The abuse of tramadol and other substances has become a public health crisis among the youth, leading to addiction, psychosis, and social breakdown (Doku & Owusu, 2019).
- Poor planning: A lack of direction in life, especially among the young, breeds hopelessness and destructive behaviors.
- Bad companionship: Peer influence often drags individuals into unhealthy habits. Islam warns:
“O you who have believed, fear Allah and be with those who are true.” (Qur’an 9:119)
These factors demonstrate that social environments profoundly shape mental wellbeing. Tackling them requires community awareness, faith guidance, and proactive policy support.
Foundations of Human Behaviour
Human behaviour is shaped by a blend of psychological, biological, and spiritual factors.
Psychological Basis
- Emotions, learning experiences, and memory patterns strongly influence how individuals respond to life situations.
- Childhood trauma can predispose one to anxiety or aggression later in life, while positive reinforcement fosters confidence and resilience.
Biological Basis
- Genes, hormones, and brain chemistry play essential roles in shaping behaviour.
- Imbalances in neurotransmitters such as serotonin and dopamine are linked to depression and other mental health conditions.
- Hormones like cortisol affect stress responses.
Nervous System
- The central nervous system (brain and spinal cord) and peripheral nervous system regulate emotions, decision-making, and behavior under stress.
- Damage or dysfunction in these systems can profoundly affect mental health and daily functioning.
Islamic Perspective
- Beyond biology and psychology, Islam emphasises the spiritual dimension. The qalb (heart) and aql (intellect) guide moral and emotional choices.
- The Qur’an warns:
“Do they not travel through the land, so that their hearts may thus learn wisdom and their ears may thus learn to hear? Truly it is not the eyes that are blind, but the hearts in the chests that grow blind.” (Qur’an 22:46)
This integration reminds us that behaviour is not only a scientific matter but also a spiritual responsibility.
By Imam Alhaji Saeed Abdulai, the Author
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“You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness. Therefore, each of you must put off falsehood and speak truthfully to his neighbour, for we are all members of one body.”
– Eph. 4:22-25 (NIV)
Introduction
We bring you this week the concluding part on “Being a Channel of Truth and Holiness”, which we started two weeks ago and ended with Walking in Truth and Holiness. This series began with lessons from chapter 4 of Paul’s letter to the Ephesians.
We are happy to repeat this so that we can seamlessly conclude the rest of the article. As you read and pass it on to others, may the Lord grant all of us the grace to be Channels of Truth and Holiness.
Walking in Truth and Holiness
Paul’s epistle to the Ephesians speaks extensively about walking in truth and holiness. Let us focus on what he says as a means of grasping the privilege of being God’s channel for truth and holiness.
This is primarily found in Ephesians 4:17-32, and we shall take it verse by verse.
Introduction to the Walk
In Eph. 4:1, Paul began to describe our “duty” to “walk worthy of the calling with which you were called.”
In doing so, he first called us to walk together in unity by admonishing us to:
- Display the attitude crucial for maintaining unity – Eph. 4:2-3
- Understand the basis of the unity we have in Christ – Eph. 4:4-6
- Utilise the gifts given by Christ to His church that serve to keep the body of Christ together and growing – Eph. 4:7-16
In the last half of chapter four (Eph. 4:17-32), Paul continues to describe the sort of “walk” that is worthy of our calling, especially as “a holy temple in the Lord.”
- Whereas the first half emphasised Walking Together in Unity,
- This section emphasises Walking in Truth and Holiness.
I. The Admonition – Eph. 4:17-24
A. No longer walk like the rest of the gentiles (17-19)
They walk “in the futility of their mind.” How so?
- It starts with the hardening of their heart
- Leads to ignorance that is in them
- Because of such ignorance, they are alienated from the life of God
- This results in having their understanding darkened
Notice where Jesus describes this same process – Matt. 13:14-15
Their walk is “past feeling”, as indicated by the fact that they:
- “have given themselves over to licentiousness” (i.e., unbridled lust, excess)
- “work all uncleanness with greediness”
They are desensitised, continually seeking ever-increasing forms of moral depravity.
- Rev. Dr Joyce Aryee, the author
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Health experts generally agree that mental health is not simply the absence of illness but the presence of qualities that allow individuals to live fulfilling and purposeful lives. Among the most recognised components are:
Wellbeing – This refers to emotional stability, peace of mind, and the ability to maintain balance during life’s ups and downs. In Islam, gratitude (shukr) is emphasised as a foundation of wellbeing: “If you are grateful, I will surely increase you [in favour].” (Qur’an 14:7). A thankful heart fosters optimism and resilience, reducing stress and anxiety.
Personal abilities – Mental health involves recognising one’s strengths and limitations and making productive use of them. The Prophet Muhammad s.a.w. highlighted the value of strength, whether physical, emotional, or spiritual: “The strong believer is better and more beloved to Allah than the weak believer, while there is good in both.” (Sahih Muslim, Hadith 2664).
Coping strategies – Resilience is essential for managing stress and adversity. The Qur’an provides reassurance: “Indeed, with hardship comes ease.” (Qur’an 94:6). Effective coping prevents temporary setbacks from becoming long-term crises.
Productivity – A sound mind enables individuals to contribute positively to their work, studies, or trade. Islam values effort: “And that there is not for man except that [good] for which he strives.” (Qur’an 53:39).
Contribution to society – Good mental health extends beyond the individual, fostering social harmony. The Prophet صلى الله عليه وسلم taught: “The best of people are those that bring most benefit to the rest of mankind.” (Daraqutni, Hasan Hadith).
Together, these components demonstrate that mental health is both a spiritual and practical pursuit, aligning Islamic principles with modern psychology.
The Islamic perspective on mental health
Islam does not deny the reality of psychological suffering. The Qur’an and Sunnah acknowledge sadness, anxiety, and grief as natural human experiences. For example, Prophet Yaqub (Jacob, peace be upon him) cried until he lost his eyesight due to grief over Yusuf (Joseph) (Qur’an 12:84). This demonstrates that emotional distress is not a sign of weakness in faith but part of the human journey.
The Prophet Muhammad صلى الله عليه وسلم also recognised worry and sadness. One of his daily supplications was: “O Allah, I seek refuge in you from worry and grief, from incapacity and laziness, from cowardice and miserliness, from being heavily in debt and from being overpowered by men.” (Sahih Bukhari, Hadith 6369).
Classical scholars also wrote extensively about emotional balance. Imam Al-Ghazali, in Ihya Ulum al-Din, discussed the purification of the heart from diseases such as envy, arrogance, and despair, which today parallel cognitive and emotional disorders. Ibn Qayyim al-Jawziyya emphasised patience (sabr) and hope (raja’) as remedies for distress, noting that despair is among the gravest of spiritual illnesses.
Crucially, Islam encourages seeking medical treatment. 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). Thus, combining prayer, counseling, and medical care is part of a balanced Islamic approach.
- Imam Alhaji Saeed
Abdulai, the Author
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