Sadness, which is used to express worry, grief, and sorrow, is defined as a spiritual pain. Sadness is addressed within the Islamic moral philosophy, which focuses on mental health. Islamic moral philosophers and thinkers have seen sadness as a mental illness and a state that prevents humans from happiness. Islamic moral philosophy, whose aim is to bring human beings to happiness, aims to find solutions to problems that make people unhappy and disorder their mental health. Therefore, it is necessary to get rid of sadness in order to protect mental health. In this study, the causes of sadness and the remedies for getting rid of sadness are examined in Islamic moral philosophy. The views of Islamic moral philosophers and thinkers, who directly addressed sadness in their works, were taken into account and the solutions they put forward were evaluated. The first study on this subject belongs to Kindī. This treatise, titled Def'ul-ahzan, had a significant impact on the studies on mental health in Islamic moral philosophy. Firstly, due to the importance of determining the causes in terms of finding the right solution, the causes of sadness are addressed by Kindī, other philosopher and thinkers. Kindī, Belhi, Abu Bakr Razī, Ibn Miskeveyh, Avicenna and Isfahanī stated that the first cause of sadness is the loss of loved things. Other causes are that hope is lost from something that is aimed, that the desired things are not achieved, that what is sought cannot be found. Ibn Miskawayh also explains in detail about these reasons and draws attention to the fact that sadness stems from ambition and greed intended for material things, or longing for things that cannot be obtained or can be lost. Ibn Hazm, on the other hand, states that worldly goals brought with them sadness and reminds that the main reason for sadness is worldly things. Devvanī and Kınalızade, on the other hand, refer to things such as sensory pleasure, lust, excessive ambition for bodily pleasures, wanting the permanence of beauty and worldly things, as causes of sadness. Afterwards, the solution proposals of Islamic moral philosophers and thinkers to get rid of sadness are discussed by classifying them as precautions to be taken before sadness comes and methods of coping with it after it comes. The first is to prevent sadness from the beginning, that is, to eliminate the things that cause sadness. At the beginning of the precautions to be taken for this is coming that to realize that sadness is a fact of life and to have an awareness about the transience of this world. Afterward, it is mentioned to prefer permanent things instead of temporary things, to stay away from things that cause sadness, and to have a positive expectation for the future. The remarkable thing in these precautions is to change the perspective of people on themselves and the world. It is reminded human what kind of being he is and what kind of world he lives in. In this context, it is stated that he should shape his wishes and make his choice. In these precautions presented, thinking, reasoning and awareness are at the forefront. Secondly, it can be mentioned about the methods that can be applied if the sadness cannot be prevented and is happened. Here it is recommended that we look at people's and our own past lives and remember how we dealt with sadness. The person is consoled by mentioning that it is necessary to be a good observer, that the sadness is not permanent, that it will pass, and that similar situations happen to everyone. The existence of people who have experienced similar situations is an important element that supports one's struggle with sadness. In addition, it is suggested that people should train their souls and try to achieve satisfaction with all situations and conditions. Showing patience, consent, and fortitude in the face of sadness offers people the opportunity to overcome this temporary situation without harming the soul. In general, a struggle with the cognitive way is foreseen in the solutions put forward. In the solutions put forward in general, it is emphasized that one can cope with sadness with determined-will, frugality, patience and fortitude. It is possible to see the reflections of the suggestions of Islamic moral philosopher and thinkers to cope with sadness in cognitive therapy, group therapy, acceptant and determination therapies applied for grief, pain and depression. Their suggestions for coping with sadness can guide the treatment of depression and grief, which are the diseases of modern era.