In regard to this issue, Imam An-Nawawi mentioned various situations in which speaking about another person is permitted. One of these is in order to seek assistance and advice in forbidding evil and helping a person to change. This is permitted as long as the intention is to forbid evil. If the intention is for another reason, then it becomes unlawful. It is permissible to seek somebody’s assistance in forbidding evil and helping someone change his or her immoral conduct. One might say to the counselor, `so-and-so does such and such evil deeds. Can you exhort him?’ etc. This is permissible as long as one intends to forbid evil. If, however, one intends something else apart from this, then this act becomes unlawful.

It is true that those who are religious are less likely to suffer from psychological distress. However, it may also be that Allah tests a true believer with distress in his life. Thus, he or she may need to consult with professionals for assistance. Taking the means for cure is part of faith in Allah. This does not indicate weakness of Eemaan or that he or she is a bad Muslim.

Taking the means for a cure is part of Tawheed and putting one’s trust in Allah. The Prophet, sallah Allahu ‘alayhi wa sallam, said: “Tie your camel and trust Allah” Ibn al-Qayyim said: In the saheeh ahaadeeth there is the command to use medicine, and that this does not contradict the idea of putting one’s trust in Allah, just as warding off hunger, thirst, heat and cold by means of their opposites does not contradict it. Rather, true Tawheed cannot be attained unless one takes the means which Allah created and which leads to the ends in terms of both Divine Decree and sharee’ah. Neglecting the means undermines the essence of putting one’s trust in Allah and undermines the Divine Command and Wisdom, This is because the one who neglects them thinks that this is a sign of having a stronger trust in Allah. But neglecting them is actually a sign of helplessness which contradicts putting one’s trust in Allah, The essence of this is the heart’s dependence on Allah to acquire and ward off that which will benefit a person in both his religious commitment and worldly affairs. Alongside this dependence one must also take the means, otherwise one will be ignoring the Wisdom and Command of Allah. We should not regard helplessness as putting our trust in Allah, or putting our trust in Allah as helplessness. Zaad al-Ma’aad, 4/15

This differs from case to case, as each is unique and different. The number of counseling sessions would depend on the problem, as well as the motivation and commitment of the counselee to resolve conflicts and work towards goals.

An Islamic scholar would help with religious healing, which can be very effective. However, Counselors and Psychologists are professionally trained in dealing with human behaviour and psychological problems. They have insight into psychopathology and mental distress. The best approach would be solving the problem from a psycho-religious perspective, i.e. incorporating Islamic principles with psychotherapy.

If you feel uncertain about whether you should take up counseling, you can choose an introductory session and discuss your reservations with our counselor. There is no obligation to continue as initiating counseling and remaining in counseling are both voluntary.