“Are you calling me crazy?” “I’m not crazy.” “I don’t believe in medications for depression.” “Back in my day, depression and anxiety were not a thing.” “I don’t need a therapist.” “I don’t believe in therapy.” These are common iterations of beliefs regarding mental health that are rooted in stigma and misconception. I have heard these comments firsthand from both the elderly and the young, from professionals and non-professionals, Americans and non-Americans alike. Comments such as these—that question the validity of modern-day psychiatry—make me fearful of entering this profession. Additionally, the intersection of mental health and religion can be particularly challenging to navigate. As an aspiring psychiatrist seeking to work with the Muslim community, I fear that my ability to build trust in these communities will be hampered by these misconceptions.

When I expressed my desire to serve the Muslim population to a practicing psychiatrist, one of the first questions he asked me was, “Do you have the courage to stay strong when people push back?” This question served as a caveat for me; before I can serve as a psychiatrist, I must equip myself with the skills and knowledge to contextualize existing mistrust and then tackle it. Historic discrimination and systemic oppression toward Muslims have led to a deep-rooted cultural mistrust that extends to the realm of mental health services [1]. In the aftermath of the 9/11 attacks, there has been a notable rise in discrimination, hate crimes, and racial profiling toward Muslims in the USA [2]. Marginalization and alienation of Muslim communities, compounded by lack of diversity and cultural competency, has resulted in an aversion toward health care access and utilization [2]. Additionally, some individuals may consider psychiatric care to be culturally insensitive or biased, believing that mental health professionals cannot comprehend the cultural and religious contexts that Muslims live in and inadvertently encourage actions that contradict their values and beliefs [1]. One step toward bridging this gap and overcoming the stigma is to revive the legacy of psychiatric and psychological work that has been done for centuries within Islamic societies.

The revival of early traditions on psychological healing has led to the development of the field of “Islamic psychology.” Islamic psychology serves to introduce the theories and practices of early Muslim scholars as an approach to psychotherapy within an Islamic context, providing mental health practitioners a framework for addressing the unique mental health needs of Muslim communities [3]. Courses on Islamic psychology are now being taught in distinguished universities in the USA, UK, Australia, and various other countries [3]. This growing interest reflects the increasing recognition of the importance of holistic mental health care for Muslim populations.

To effectively serve the Muslim community, it is essential to gain their trust—not only through psychological work, but by understanding their beliefs, needs, and hesitations. My endeavor to serve the Muslim population does not start and end with psychology; it starts with reviving the work that has already been done in Islamic societies. This includes reminding communities that it is not just modern-day psychiatrists, but rather generations of healers, scholars, and leaders that have pushed for a healthier body, mind, and soul.

The concept of mental health—and its many definitions—has been explored by countless psychologists, clinicians, and scholars for centuries [4]. Notably, one of the greatest contributions of the Islamic civilization was creating institutions of healing that offered treatment for psychological illnesses: bimaristan. These hospitals followed Islamic principles of holistic healing of the mind, body, and soul [5]. Talk therapy, sound therapy, and aromatherapy in addition to medications were used for treating mental conditions [5].

Additionally, although the term psychology was not used in the early Islamic civilization, many early Muslim scholars contributed to the study of “self” through philosophical writings of the nafs (self or soul) and fitrah (human nature) [4]. Through these endeavors, Muslim scholars such as Ali Ibn Sahl Rabban At-Tabari (838–870) emphasized the importance of psychotherapy and highlighted the ties between psychology and medicine [4]. In addition, Abu Zaid al-Balkhi (850–934) was a polymath and likely the first to differentiate between neuroses and psychoses and highlighted how rational and spiritual cognitive therapies can be used to treat each one of his classified disorders [4]. These examples highlight that psychological health has historically played a tremendous role in Islamic societies. However, despite this rich history, social stigma and cultural mistrust has become a challenge for Muslims to access mental health services, resulting in unmet mental health needs [1].

I am hopeful that we can carry on the work that bimaristans and early Muslim scholars have done to address psychological health and further destigmatize the field. By consistently engaging in ongoing cultural competence training, fostering a non-judgmental and inclusive approach, and collaborating with culturally sensitive mental health professionals and religious leaders, psychiatrists will have the potential to deliver holistic and comprehensive care. It is my sincere hope that we can build upon these foundations and contribute to further destigmatizing mental health within Muslim communities.