Mental health Disorders – Part One

Mental health Disorders Part One



Feeling Lost

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا

إِنَّ مَعَ الْعُسْرِ يُسْرًا

《So verily, with the hardship, there is relief,

Verily, with the hardship, there is relief  》

[Sharh :5 – 6]

Compiled & Translated


Abbas Abu Yahya

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Table of Contents

Introduction. 5

Acceptance of having a condition or disorder 7

Illness makes a person perform the worship of having patience. 7

Illness is a Reason for entering Paradise. 9

Protection from the Hell fire. 11

The Amazing Status of an ill Person. 12

Remaining Positive & having hope. 15

The Ruling of Seeking Treatment from a Psychiatrist 19

Physical Illnesses & Turning to Allaah. 23


This is not a medical research paper.


Praise belongs to Allaah, we praise Him, we seek His aid, we seek His forgiveness. We seek refuge in Allaah from the evil of our ownselves and the evil of our own actions. Whomsoever Allaah guides there is none to mislead him. Whoever is misguided there is none to guide him except Allaah Alone. I testify that there is none worthy of worship in truth except Allaah and that Muhammad is His slave and Messenger.

Allaah Subhanahu wa Ta’ala has blessed me with what you find here in your hands dear reader. This is a collection of benefits which Allaah blessed me to compile and translate, with the sole intention of benefitting the Muslims.

From Jaabir bin Abdullaah from the Prophet: sallAllaahu alayhi wa sallam:

“Whoever helps his brother at the time of his need, then Allaah helps him at the time of his need.”

Silsilah Saheehah No.2362

By the one in need of Allaah’s Mercy[1]

Abbas Abu Yahya

9th Jumada al-Ulaa 1442 A.H.



Acceptance of having a condition or disorder

Acceptance of having a condition or disorder

Shaykh Muhammad bin Salih al-Uthaymeen said:

‘There is no doubt that a person can be afflicted with psychological illnesses, with anxiety and distress about the future and sadness regarding the past. Psychological illnesses affect the body more than physical tangible illnesses.’[2]

Illness makes a person perform the worship of having patience

From Muhammad bin Khalid as-Sulami from his father from his grandfather who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: 

«إِنَّ الْعَبْدَ إِذَا سَبَقَتْ لَهُ مِنَ اللَّهِ مَنْزِلَةٌ لَمْ يَبْلُغْهَا بِعَمَلِهِ، ابْتَلَاهُ اللَّهُ فِي جَسَدِهِ، أَوْ فِي مَالِهِ، أَوْ فِي وَلَدِهِ، ثُمَّ صَبَّرَهُ عَلَى ذَلِكَ يُبَلِّغُهُ الْمَنْزِلَةَ الَّتِي سَبَقَتْ لَهُ مِنَ اللَّهِ»

‘Indeed, the slave of Allaah had a status in Paradise previously with Allaah [which Allaah had written for him], but could not reach it with his deeds, so Allaah trials him with his health, or with his wealth or with his offspring. Then Allaah grants him patience upon that trial until he reaches that status which he had with Allaah Ta’ala.’[3]

Patience with Illnesses

Ibn al-Qayyim -Rahimahullaah- said:

‘Majority of the illnesses of the body and the heart in fact emerge from not having patience.

Nothing protects the hearts, bodies and souls like patience does, since it is the greatest distinction and a great antidote.’[4]

Shaykh Ibn Uthaymeen -Rahimahullaah- said:

إن المصائب إذا قابلها الإنسان بالصبر دون احتساب الأجر صارت كفارة لذنوبه وإن صبر مع احتساب الأجر صارت بالإضافة إلى تكفير الذنوب أجرا وثوابا ومعنى الاحتساب أن يعتقد في نفسه أن هذا الصبر سوف يثاب عليه فيحسن الظن بالله فيعطيه الله عز وجل ما ظنه به.

‘When a person counters afflictions with patience but without hoping for a reward then the result is an expiation for his sins, however if he is patient along with hoping for a reward then the condition becomes such that along with expiation of sins, there is a reward and recompense.

The meaning of hoping for a reward is that a person believes that he will be rewarded for this patience, so he has good thoughts about Allaah and therefore, Allaah will give him what he thought of Allaah.’[5]

Illness is a Reason for entering Paradise

From Jabir who said the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

«يَوَدُّ أَهْلُ الْعَافِيَةِ يَوْمَ الْقِيَامَةِ حِينَ يُعْطَى أَهْلُ الْبَلَاءِ الثَّوَابَ لَوْ أَنَّ جُلُودَهُمْ كَانَتْ قُرِضَتْ فِي الدُّنْيَا بِالْمَقَارِيضِ»

‘When the people who had been afflicted are given their reward on the Day of Judgement, and the people who were in a good healthy state would wish that their skins would have been cut up in the Duniya with scissors/shears.’[6]

From Abu Umamah al-Bahilli from the Prophet of Allaah -sallAllaahu alayhi wa sallam- who said:

مَا مِنْ عَبْدٍ يُصْرَعُ صَرْعَةً مِنْ مَرِضٍ إِلا بَعَثَهُ اللَّهُ مِنْهَا طَاهِرًا

‘There is no slave of Allaah afflicted with a weakness from an illness except that Allaah resurrects him having been purified.’[7] 

Protection from the Hell fire

From Abu Hurairah  -RadhiAllaahu anhu-  that the Prophet   -sallAllaahu alayhi wa sallam- visited a sick person and Abu Hurairah was with him.  The Messenger of Allaah   -sallAllaahu alayhi wa sallam-  said to him:

” أبشر فإن الله عز وجل يقول : هي ناري أسلطها على عبدي المؤمن في الدنيا لتكون حظه من النار في الآخرة “

‘Receive glad tidings, Indeed Allaah Azza wa Jal says: this is My fire which I impose upon My believing worshipper in the Duniya so that it will take the place of his portion of the fire in the Hereafter.’[8]

Believers are afflicted in amount to one’s Eemaan

From Anas bin Malik that the Prophet -sallAllaahu alayhi wa sallam- said:

: ” إن عظم الجزاء مع عظم البلاء ، وإن الله إذا أحب قوماً ابتلاهم ، فمن رضي فله الرضا ، ومن سخط فله السخط “

‘Indeed, the greatness of the reward is equivalent to the severity of the affliction. Indeed, when Allaah loves a people He trials them. Whoever has acceptance of it then he has the pleasure of Allaah and whoever is angry with the trial then he has the anger of Allaah.’[9]

From Abu Hurairah that the Messenger -sallAllaahu alayhi wa sallam- said:

: ” من يرد الله به خيراً يصب منه “

‘whomsoever Allaah wants goodness for, then he is trialed with afflictions so that he can be rewarded for the affliction.’[10]

The Amazing Status of an ill Person

From Abu al-Ash-ath as-Sanani that he went hastily early in the morning to the Masjid of Damascus and on the way he met Shaddad bin Aws and as-Sanabihi, who was with him.

I asked: ‘Where are you heading may Allaah have mercy upon you both?’

They answered: ‘We are heading to visit a sick brother of ours.’

So, I went with them until they entered/visited and asked him: ‘How are you?

He replied: ‘I am blessed.’

Shaddad said to him: ‘I give you good news of the expiation of bad deeds with good deeds and the cancellation of mistakes, since verily I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam-saying:

” إن الله عز وجل يقول : إني إذا ابتليت عبدا من عبادي مؤمنا فحمدني على ما ابتليته ، فإنه يقوم من مضجعه ذلك كيوم ولدته أمه من الخطايا ، و يقول الرب عز وجل : أنا قيدت عبدي و ابتليته ، فأجروا له كما كنتم تجرون له و هو صحيح” .

‘Indeed, Allaah Azza wa Jal says: Indeed, if I trialed and afflicted a slave from My believing slaves, and he praised Me for what I trialed and afflicted him with, then he stands up from his sleeping place as he did the day that his mother gave birth to him, free from sins.

Allaah Azza wa Jal says: ‘I had restricted My slave and afflicted him, so reward him, just as you would write down the reward for him when he was well’. [11]

In another wording:

From Abu Umamah al-Bahili -radiAllaahu anhu- who said that the Prophet ﷺ who said:

“إنَّ العبدَ إذا مَرِضَ أوْحَى اللهُ إلى ملائكتِه:  يا ملائكتي أنا قَيَّدْتُ عبدِي بِقَيْدٍ من قُيُودِي ، فإِنْ أقْبِضُهُ أغْفِرْ له، و إنْ أُعافِيهِ فحِينَئِذٍ يَقْعُدُ لا ذَنْبَ لَهُ “

‘Indeed, if a slave of Allaah becomes ill then Allaah reveals to His Angels: O my Angels I have restricted My slave with fetters from My restrictions. So, if I take his soul then I will forgive him, and if I pardon and cure him, then he becomes like one who has no sin upon him.’[12]

Remaining Positive & having hope

Knowing that only Allaah can cure

وإذا مرضت فهو يشفين

《And when I am ill, it is He who cures me. 》[13]

Those who are Pessimistic

 Allaah Subhanahu wa Ta’ala said:

قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ لَئِنْ لَمْ تَنْتَهُوا لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُمْ مِنَّا عَذَابٌ أَلِيمٌ () قَالُوا طَائِرُكُمْ مَعَكُمْ أَئِنْ ذُكِّرْتُمْ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ ()

《 The people said: “For us, we see an evil omen from you, if you cease not, we will surely stone you, and a painful torment will touch you from us.”  The Messengers said: “Your evil omens be with you! (Do you call it “evil omen”) because you are admonished? Nay, but you are a people Musrifun (transgressing all bounds by committing all kinds of great sins, and by disobeying Allaah) 》[14]

From Ubaydullaah bin Abdullaah bin Utba that Abu Hurairah said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam-saying:

لاَ طِيَرَةَ ، وَخَيْرُهَا الْفَأْلُ ،

‘There is no effective omen, and the best omen is optimism.’

The people asked: ‘What is optimism?’

The Messenger said:

الْكَلِمَةُ الصَّالِحَةُ يَسْمَعُهَا أَحَدُكُمْ.

‘It is a good statement which one of you hears.’[15]

Ibn Battal said:

جعل الله في فطر الناس محبة الكلمة الطيبة والانس بها كما جعل فيهم

 الارتياح بالمنظر الانيق والماء الصافي وإن كان لا يملكه ولا يشربه.

‘Allaah has placed in the natural disposition of people, a love for fine statements and to be delighted with those statements. Just as Allaah has also given the people pleasure and contentment with seeing elegant scenery and clear fresh water, even though a person does not posses that scenery or cannot drink it.’[16]

From Qatada from Anas from Abu Hurairah that the Prophet said:

“ لا عدوى و لا طيرة و يعجبني الفأل الصالح , الكلمة الحسنة “ .

‘There is no contagious disease that is transferred except by Allaah’s permission, nor any effective omen, and I admire good optimism, which would be saying a good statement.’[17]

From Muhammad bin Sireen from Abu Hurairah that the Prophet said:

“ لا عدوى و لا طيرة و أحب الفأل الصالح “ .

‘There is no contagious disease that is transferred except by Allaah’s permission, nor any effective omen, and I love good optimism.’[18]( a positive outlook)

Al-Baghawi said:

‘The Prophet -sallAllaahu alayhi wa sallam-loved optimism because it has hope of goodness and benefit. Hope of goodness is better for a person than despair. Despair cuts off hope of goodness.’[19]

Allaah Ta’ala says:

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا . إِنَّ مَعَ الْعُسْرِ يُسْرًا

《So verily, with the hardship, there is relief, Verily, with the hardship, there is relief.》[20]

Allaah Ta’ala says:

إِنَّمَا النَّجْوَى مِنَ الشَّيْطَانِ لِيَحْزُنَ الَّذِينَ آمَنُوا وَلَيْسَ بِضَارِّهِمْ شَيْئاً إِلَّا بِإِذْنِ اللَّهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

《Secret counsels (conspiracies) are only from Shaytaan, in order that he may cause grief to the believers. But he cannot harm them in the least, except as Allaah permits, and in Allaah let the believers put their trust.》[21]

Allaah Ta’ala says:

ولا تيْأسوا من روح الله إنّه لا ييأس من روح الله إلا القوم الكافرون

《and never give up hope of Allah’s Mercy. Certainly no one despairs of Allah’s Mercy, except the people who disbelieve.”》[22]

Shaykh Ibn Uthaymeen -Rahimahullaah- said:

‘What is benefitted from the saying of the Prophet -sallAllaahu alayhi wa sallam:

وَاعلَم أنَّ النَّصرَ مَعَ الصَّبرِ، وَأَنَّ الفَرَجَ مَعَ الكربِ ، وَأَنَّ مَعَ العُسرِ يُسرًا

‘Know that victory and help comes with patience, relief after anxiety and grief, and ease after hardship.’

– whenever matters become difficult then you should wait for the ease. 

– Perhaps a person will say, indeed we find that there is hardship after hardship and no ease occurs. 

So, it can be said: the speech of the Prophet -sallAllaahu alayhi wa sallam-is true, however, there is a reason for contradiction of what the Messenger -sallAllaahu alayhi wa sallam- informed us with, this contradiction is either due to weakness of Eemaan, or because that this person is overcome with despair, and so he pushes away the ease from Allaah.

 Therefore, this virtue of ease from Allaah is prohibited for him, and in reality is now a punishment due to the negative thoughts that he has of Allaah.’[23]

The Ruling of Seeking Treatment from a Psychiatrist

A question was posed to Shaykh AbdulAziz bin Baz -Rahimahullaah.

A summary of the question:

The questioner suggests that they may be Schizophrenic and have problems with her husband etc.

A summary of the Answer:

Shaykh Bin Baz said:

‘The opinion which I hold is that in circumstances like this, one should present the disorder to the one whom you think has experience with this psychological disorder….. perhaps they can find a cure for it. This psychological disorder should be presented to psychiatrists, or one who treats the likes of this disorder with the Noble Qur’aan………’[24]


Is it permissible to consult a male or female psychiatrist in matters which are not related to Aqeedah (creed) and this consultation or seeking remedy, is from seeking the means for treatment, knowing that Allaah is the curer? May Allaah reward you with goodness.

The Answer:

Praise be to Allaah the Lord of all that exists, may the praise and security be upon the one whom Allaah sent as a mercy for all the worlds, also upon his family, his companions and his brothers until the Day of Judgement. There after:

There is nothing to prevent one from going to a psychiatrist, if he is trustworthy and qualified to practice. If he is reliable in that he does not use methods – for the treatment of mental illnesses and Neurological disorders- which are prohibited by the Sharia, such as hypnosis blended with  types of deception and cheating, or methods  beyond normal means to alleviate the mental illness. He must not implement Freudian methods for treatment by convincing the patient that the reason for his psychological problem and Neurological disorders returns to him being tied to the religion and religious mannerisms in that they -according to Freud – are obstacles and hindrances which stand in the way of sexual satisfaction which cause him to inherit problems and illnesses.

So, Freud invites to freeing oneself from its shackles (of religion)

As well as other matters which cause corruption of the religion and religious mannerisms and is a deception for the Muslims.

If the psychiatrist’s work is free from these faults and defects, then there is nothing to prevent one from seeing him – for consultation and treatment –  whilst striving to use permissible means to treat a sick person. Since there is no difference in investigating the matters of the body and oneself in order to determine an illness in them. The body and soul are included in the general command of seeking treatment in the saying of the Prophet -sallAllaahu alayhi wa Ahli-hee sallam.

يَا عِبَادَ اللهِ تَدَاوَوْا، فَإِنَّ اللهَ لَمْ يَضَعْ دَاءً إِلاَّ وَضَعَ لَهُ شِفَاءً -أو قال: دَوَاءً- إِلاَّ دَاءً وَاحِدًا

‘O worshippers of Allaah seek treatment, indeed Allaah did not place an illness except that he placed for it a cure – or the Prophet said: a medication except for one illness.’

قَالُوا: يَا رَسُولَ اللهِ، وَمَا هُوَ؟ قَالَ: الهَرَمُ

The Companions said: O Messenger of Allaah and what is that? 

He replied: al-Harum ‘Death.’

Also in the statement of the Prophet sallAllaahu alayhi wa Ahli-hee sallam:

إِنَّ اللهَ أَنْزَلَ الدَّاءَ وَالدَّوَاءَ، وَجَعَلَ لِكُلِّ دَاءٍ دَوَاءً فَتَدَاوَوْا وَلاَ تَدَاوَوْا بِحَرَامٍ

‘Indeed, Allaah sent down diseases and medication and He made for every illness a medication, so seek treatment and do not use Haram medication.’[25]

Physical Illnesses & Turning to Allaah

Shaykh ul Islaam Ibn Taymeeyah -Rahimahullaah- said:

” كثير من المرضى يشفون بلا تداوٍ بدعوة مستجابة أو رقية نافعة أو قوة للقلب وحسن التوكل”

‘Many sick people are cured without treatment but are cured by a supplication which is answered, or beneficial Ruqqiyah, or strength of heart and strong reliance upon Allaah.’[26]

Ibn al-Qayyim -Rahimahullaah-  said:

” ذِكرُ الله .. والإقبالُ عليه .. والإنابةُ إليه .. والفزعُ إلى الصلاة كم قد شُفِيَ بهم مِن عليلٍ وكم قد عُوفِيَ بهم مِن مريض…”.

‘How many people have been cured from illnesses and how many sick people have been pardoned by the remembrance of Allaah. . . coming closer to Allaah. …… and turning repentantly to Him and hastily turning to standing in prayer.[27]

Ibn al-Qayyim -Rahimahullaah- said:

” ما من مرض من أمراض القلوب والأبدان إلا وفي القرآن سبيل الدلالة على دوائه وسببه “

‘There is no illness from the illnesses of the hearts and bodies except that in the Qur’aan there is the path which shows its cure and the reasons for its illnesses.’[28]

Imam Muhammad bin Nasr al-Marwazi -Rahimahullaah- said: 

” ولا نعلم طاعة يدفع الله بها العذاب مثل الصلاة “.

‘ We do not know of an act of obedience with which Allaah repels punishment like that of standing in prayer.’

He also said:

«تلاوة القرآن تعمل في أمراض الفؤاد ما يعمله العسل في علل الأجساد».

‘The recitation of the Qur’aan brings benefits to illnesses that which even honey cannot do for sicknesses of bodies.’[29]

Al-Hafidh Ibn Hajr -Rahimahullaah-  said:

” الله يجعل لأوليائه عند ابتلائهم مخارج. وإنما يتأخر ذلك عن بعضهم في بعض الأوقات تهذيباً وزيادة لهم في الثواب “

‘Allaah makes a way out for His Awaliya when they are trialed. However, He delays that exit for some of them, some of the time in  order to purify and increase the reward for them.’[30]

Shaykh AbdurRahman as-Sa’adi -Rahimahullaah-  said:

الدعاء سلاح الأقوياء والضعفاء. وملاذ الأنبياء والأصفياء وبه يستدفعون كل بلاء.

‘Dua is the weapon for the strong and the weak. It is the fortress of the Prophets and the chosen ones and with Dua they repel all trials.’[31]

All Praise belongs to Allaah, may His peace

and blessings be upon our final

Prophet Muhammad, his

family, his companions

and all those who

follow his


[1] May Allaah the Almighty reward with goodness all those who aided me in this work.

[2] [ ]

[3] [Collected by Ahmad and Abu Dawood in the chapter, ‘Illnesses expiate sins’, Abu Ya’ala, Tabarani and graded Saheeh lighayrihi by Al-Albaani in ‘Saheeh Targheeb wa Tarheeb no.3409’ and also in Saheeh Abi Dawood 2/597]

[4] [Zaad al-Ma’ad 4/306]

[5] [ta-Taleeq ala Saheeh Muslim p.342]

[6] [Collected by Tirmidhi, Saheeh Tirmidhi, Mishkat no.1570 and graded Hasan by Albaani in Saheeh Targheeb no. 3404]

[7] [Collected by Tabarani in ‘Muajam al-Kabeer’ and graded Hasan by Al-Albaani in Silsilah Saheehah no.2277]

[8] [Collected by Ahmad and graded Saheeh by Al-Albaani in Silsilah Saheehah no.557]

[9] [Saheeh Tirmdhi 2/286 & Silsilah Saheehah no. 145]

[10] [Saheeh al-Bukhari]

[11] [Collected by Ahmad and Tabraani in ‘al-Kabeer’ & Albaani graded its Isnaad as Hasan in Saheehah no. 2009]

[12] [Collected by Tabraani and Al-Hakim  Saheeh al-Jami’ 1673 declared Hasan by Albaani]

[13] [Shu’ara: 80]

[14] [Yaseen: 18 – 19]

[15] [Collected by Ahmad, Bukhari and Muslim]

[16] [Fath al Bari]

[17] [Bukhari, Muslim, Abu Dawood, Tirmidhi]

[18] [Collected by Muslim, Ahmad and researched Saheehah no. 787]

[19] [Sharh as-Sunnah 12/175]

[20] [al Sharh 5-6]

[21] [Mujadila: 10]

[22] [Yusuf:87]

[23] [Sharh Arba’een an-Nawawi 253-254]



[26] [Al-Fatawa 21/563]

[27] [Miftah Dar as-Sa’ada 1/250]

[28] [Zad al-Ma’ad 4/352]

[29] [Tabseerah p.79]

[30] [Fath al-Bari 6/483]

[31] [Majmoo’ Mualafatihi 23/736]