Halal Lifestyle and Mental Health: An Islamic Psychological Perspective on a Halal-Thaiyib Life

Bilqis Amalia Hasna

doi:10.21580/halalin.2026.3.2.35

Authors

Bilqis Amalia Hasna Universitas Diponegoro https://orcid.org/0009-0005-7976-1906

DOI:

https://doi.org/10.21580/halalin.2026.3.2.35

Keywords:

halal-thayyib; Islamic psychology; mental health; fitrah; lifestyle.

Abstract

The rising rates of anxiety, stress, and other mental health challenges within the Muslim community particularly among the younger generation have reignited interest in whether contemporary lifestyle psychology models which are largely grounded in secular Western epistemology adequately address the spiritual dimensions of the Muslim experience. This article presents a literature review examining how the Islamic principle of halalan-thayyiban (a permissible and wholesome life) relates to psychological well-being through the lens of Islamic psychology. A document-based (library) research method was used to analyze peer-reviewed literature on halal studies and Islamic psychology published primarily between 2012 and 2025, triangulated against core Islamic psychological constructs namely, fitrah, nafs, qalb, and ruh as well as the psychospiritual stages of takhalli, tahalli, and tajalli. This review found that halal-thayyib practices serve a purpose beyond mere dietary compliance: these practices are part of the broader process of tazkiyat al-nafs (purification of the soul), which Islamic psychology associates with psychological balance and resilience against suffering rooted in ghaflah (negligence). Throughout the reviewed literature, adherence to the halal-thayyib lifestyle is repeatedly associated with a reduction in risky behaviors, stronger self-regulation, and greater spiritual and psychological peace, although most of the existing evidence remains descriptive or qualitative rather than experimentally validated. This review proposes an integrative conceptual model that maps specific halal-thayyib practices onto stages of spiritual purification and concludes that halal should be reconceptualized within the psychological discourse as a lifestyle-level construct rather than a narrow consumption criterion. Practical implications include the potential for halal-thayyib-based programs to promote mental health among Muslims in educational, clinical, and community settings. Future empirical research is recommended to quantitatively test the relationship between the halal-thayyib lifestyle and validated indicators of psychological well-being.

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