employs an analytical and inductive methodology. The study concludes that Islam places profound emphasis on

consolidating the psychological, behavioral, and spiritual determinants of individual well-being through faith

and certainty in Allah, resilience in the face of adversity, patience during trials, social cooperation, and the

cultivation of contentment, satisfaction, and optimism. Such principles enhance emotional stability and

safeguard the self from deviation in conduct, while also promoting protection from polytheism, innovations,

desires, negligence, and caprice. The Objectives of Islamic Law provide a comprehensive framework for the

psychological, spiritual, and social preservation of individuals, fostering internal balance, personal and societal

tranquil spirit. Key preventive and therapeutic mechanisms for promoting psychological health include spiritual

worship, adherence to ethical and moral values, acquisition and implementation of Islamic knowledge, achieving

religion, life, intellect, progeny, and wealth. The preservation of life extends beyond mere physical integrity to

encompass the well-being of the soul and emotional health. Accordingly, safeguarding psychological health

constitutes a core aspect of the objective of preserving life and can even be considered an independent objective;

disruptions in psychological health pose serious risks that threaten human life, situating it among the necessities

(ḍarūrāt) rather than secondary or complementary objectives. Despite the clarity of this foundational objective,

which positions psychological health as either an integral part of life preservation or an independent necessity,

practical realities reveal a limited integration of this dimension into legal, health, and social policies. Attention

is often predominantly directed toward physical aspects, and studies providing a comprehensive Maqāṣid-based

preserves human dignity, and ensures the well-being of the soul, conscience, and social stability.

al-Sharīʿah), clarify the associated objectives, and analyze Sharīʿah-based strategies for its enhancement at both

preventive and therapeutic levels. To achieve these aims, the researcher employed the inductive method to derive

the perspectives of jurists and Maqāṣid scholars, in order to ascertain the position of psychological health within

method was also applied to link Sharīʿah objectives with contemporary psychological findings, enabling a

detailed analysis of the strategies and mechanisms for enhancing psychological health on both preventive and

therapeutic levels, and establishing a comprehensive model that promotes psychological balance, preserves

these is the study by Abdul Rab et al., entitled “Therapeutic and Preventive Alternatives for Mental Illnesses in

The study aimed to clarify the causes of the spread of mental illnesses and to analyze preventive and therapeutic

approaches based on the views of Islamic scholars, as well as to outline a preventive–therapeutic framework for

mental illnesses from an Islamic perspective. The researchers employed inductive and analytical methods to

achieve the study’s objectives. The findings indicated that psychologists have not identified precise causes of

mental illnesses, but rather attributed them to genetic, biological, environmental, and psychological factors.

Islamic scholars, however, identified additional causes, including excessive attachment to worldly life,

distancing oneself from Allah, committing sins, lack of religious knowledge, social isolation, and other factors.

The study also highlighted key elements of prevention and treatment, most notably faith in Allah, seeking Islamic

2017 and 2021 by examining the number of published articles, year of publication, number of authors, and

research methodologies. The descriptive method was adopted to review and analyze the selected studies. The

findings revealed that the majority of the studies relied on qualitative approaches and were predominantly

theoretical and library based. The present study is distinguished from this work by moving beyond the descriptive

approach prevalent in previous research toward a comprehensive Maqasid-based analysis of mental health within

the objectives of Islamic Sharia, with particular emphasis on identifying the components linked to the five

essential necessities and elucidating Sharia-based means and methods for promoting mental health both

preventively and therapeutically.

with preventive and therapeutic approaches in a comprehensive manner.

from an Islamic legal perspective is grounded in several key pillars, most notably knowledge and willpower,

good character, reflection, high aspiration, patience, repentance, and others. It also emphasized that among the

most important Islamic approaches to achieving mental health are emotional balance, stability, and optimism.

This study focused on Maqāṣid al-Sharīʿah in the field of mental health in general, highlighting the preventive

and therapeutic dimensions achieved by the Islamic methodology. The present study, however, adds a broader

and deeper dimension by systematically linking mental health to the objectives of Islamic law, identifying its

components in relation to the five essentials (al-ḍarūriyyāt al-khams), and analyzing both preventive and

therapeutic aspects. This approach expands the scope of research and offers an integrated Maqāṣid-based vision

social stability.

comprehensively within the framework of Maqāṣid al-Sharīʿah, with particular emphasis on identifying its

components linked to the five essentials and analyzing the Sharīʿah-based means and methods for enhancing

mental health at both the preventive and therapeutic levels.

Al-Jawārnah, Al-ʿAyyāṣirah, and others examined in their study entitled “Activating the Role of the Objectives

relationship between Maqāṣid al-Sharīʿah and mental health, psychological disorders, and mental disturbances.

However, the study did not present explicit results or recommendations, remaining within a general theoretical

framework without applied outcomes. The present study, by contrast, focuses on activating Maqāṣid al-Sharīʿah

as a practical framework for protecting mental health, while highlighting the components related to the five

this perspective, the research gap that the present study seeks to address becomes evident, by proposing a

comprehensive Maqāṣid-based framework for mental health that integrates Sharīʿah foundations, components

related to the five essentials, and Sharīʿah-based means and methods at both the preventive and therapeutic

levels. Accordingly, the study is structured into three main sections: establishing the position of mental health

within the objectives of Islamic law; identifying the components linked to the five essentials and their role in

protecting mental health; and analyzing the Sharīʿah-based means and methods for enhancing mental health in

both its preventive and therapeutic dimensions.

Psychological health is regarded as one of the fundamental pillars of human well-being and social stability, as it

the surrounding environment. Islam has provided a comprehensive framework for human development aimed at

challenges of daily life with resilience and patience, motivates them toward active participation within their

communities, and enables the optimal utilization of their individual and social capacities. When the teachings of

Islam penetrate the heart, they instill tranquility, comfort, and steadfastness, granting the individual an inner

balance that protects against anxiety, fear, and psychological disturbances. Accordingly, Islam has placed great

emphasis on establishing the foundations of psychological health from the earliest stages of a Muslim’s life

across its various dimensions. These foundations may be classified into two principal categories: first,

psychological–behavioral foundations concerned with self-purification and the development of adaptive

capacity; and second, spiritual–cardiac foundations related to inner soundness and the integrity of faith-oriented

orientation.

reasoning, as any disruption to the intellect leads to significant disorder in behavior and decision-making. When

an individual’s intellect is compromised, their psychological health is directly affected, manifesting in issues

(Ibn ‘Ashoor, 2004), due to their detrimental effects on reasoning and psychological well-being.

psychologically, spiritually, and socially, through the five essential necessities that ensure psychological balance

and both individual and societal stability. Each objective of Sharia contributes to fostering inner peace and

tranquility, thereby achieving self-stability and harmony with the surrounding social environment, while

enhancing the capacity to cope with life pressures and psychological disturbances with a balanced mind and a

reassured spirit.

Sharīʿah-based means and methods constitute one of the fundamental pillars for enhancing psychological health

disorders, and simultaneously responds to the demands of contemporary reality. Among the most prominent of

these means are the following:

Spiritual acts of worship—such as prayer, fasting, remembrance (dhikr), and the recitation and contemplation of

The ethical framework in Islam encompasses a broad system of values that directly contribute to enhancing

for the well-being of both individuals and society. Allah the Exalted says: “Take what is given freely, enjoin

The Prophet Muhammad also stated: “I was sent only to perfect noble character” (Aḥmad, 2001), a clear

affirmation that sound psychological and social construction is fundamentally rooted in moral integrity. Shaykh

al-Munajjid (2009) notes that careful attention to regulating methods for treating diseases of the heart and

acquiring virtuous character traits constitutes one of the greatest obligations in the Sharīʿah framework, for no

heart is free from ailments which, if left unrefined, accumulate, and no soul is free from dispositions which, if

left unchecked, lead to ruin in both this world and the Hereafter.

Sa‘di (2000) explains that genuine knowledge is that which settles firmly in the heart and is affirmed through

the knowledge of the Oneness of Allah, which is an individual obligation upon every accountable person without

achieving psychological stability and tranquility.

Balance in social and family life constitutes one of the fundamental pillars of psychological well-being from an

Islamic perspective. However, when religious commitment weakens within many Muslim families, this balance

becomes disrupted. Consequently, trials and problems emerge, disputes and conflicts intensify, and feelings of

resentment and hostility spread among family members. Fathers become preoccupied with matters away from

mothers, mothers become detached from fathers, and both neglect their responsibility toward raising and

nurturing their children and protecting them from harmful companionship. As a result, many sons and daughters

This breakdown has produced widespread manifestations of misery, distress, grief, anxiety, emotional

exhaustion, loneliness, depression, and psychological tension, to the extent that mental and psychological

disorders have severely affected many children and adolescents (Abdul Rab et al., 2024). The surrounding social

environment also plays a critical role in achieving or undermining this balance, as it may either reinforce positive

values or propel individuals toward deviation. When a person becomes immersed in a corrupt environment, he

inevitably acquires its behaviors and normsengaging in prohibited acts, indulgence in desires, and neglect of

moral restraintswhich divert him from his sound innate disposition and correct belief, ultimately leading to

destruction, loss, and the ruin of his psychological and social future.

internal stability.

E. Shariah-based Ruqyah (Spiritual Healing)

effect and aligning it closely with the intended purpose of curing ailments and preventing their causes.

F. Seeking Psychological Treatment in Accordance with Shariah Guidelines