Modern science has made tremendous strides in understanding the human being from a physical and cognitive standpoint. Yet, when it comes to the question of consciousness-our awareness of self, purpose, morality, and existence-it falls short. The dominant materialist view, rooted in evolutionary biology and neuroscience, reduces consciousness to chemical processes in the brain or to an emergent property of neural complexity. In this view, human beings are merely advanced animals, the result of millions of years of blind evolution and genetic mutation, with no inherent spiritual nature or divine purpose.
However, Islamic thought offers a completely different
foundation. In Islam, the human being is not simply a biological entity, but a
soul-bearing, conscious creation infused with divine breath. Consciousness is
not an accident of nature or a chemical illusion- it is a sign of the sacred
within us. The Qur’an speaks directly to this when it says, “Then He fashioned
him and breathed into him from His spirit (rūḥ). And He made for you hearing,
sight, and hearts; little are you grateful” (32:9). This divine breath is the
origin of our consciousness, our moral sense, our capacity for love,
creativity, and self-awareness. It is not found in animals or in any other part
of creation in the same way. This alone sets the human being apart- not as the
pinnacle of nature, but as a creature connected to something beyond nature.
The Islamic concept of rūḥ, or spirit, is not understood as
a physical substance. It is from the command (amr) of Allah, as the Qur’an
declares: “They ask you concerning the soul. Say, ‘The soul is from the command
of my Lord, and you have not been given of knowledge except a little’” (17:85).
This reminds us that the spirit is a metaphysical reality beyond the grasp of
empirical science. And yet, it is through this unseen essence that human beings
are aware of themselves, aware of right and wrong, and capable of perceiving
the sacred.
Classical Islamic scholars such as Al-Ghazālī, Ibn
Taymiyyah, and Ibn al-Qayyim explored the nature of the soul and spirit in
detail. They explained how the rūḥ animates the body and gives rise to what we
now call consciousness. For them, spiritual awareness was not just a
theological idea- it was central to understanding human psychology. The soul
(nafs), intellect (ʿaql), and heart (qalb) are all influenced by the spirit,
and together they form the inner world of the human being. Emotions, moral
judgments, intentions, and spiritual inclinations are not random by-products of
evolution. They are rooted in this divine origin.
This understanding sits at the heart of Islamic psychology.
Unlike modern secular psychology, which often separates the mind from the soul,
Islamic psychology treats the human being as a whole- body, mind, heart, and
spirit. Mental health is not only about neurotransmitters and behaviour but
also about the state of the soul. Terms like tazkiyah (purification),
dhikr(remembrance), sabr (patience), and tawakkul (trust in God) are not simply
religious expressions- they are part of a comprehensive framework for inner
well-being.
In this context, the idea that we are nothing more than a random collection of molecules falls apart. If our minds are purely the result of blind evolution, then how can we trust our reasoning? If consciousness is just an illusion, then who is experiencing that illusion? Why do we seek meaning, justice, beauty, and transcendence? Why do we feel drawn to worship, to repentance, to love something greater than ourselves?
These are not the results of survival mechanisms or
evolutionary quirks. These are signs of the rūḥ, and they are what define us as
human. The Islamic concept of fitrah, or innate human disposition, further
strengthens this view. Every human being is born with a natural inclination
toward God, goodness, and truth. This inner compass is not taught- it is part
of us. It is why even a child, without being taught, can feel guilt, awe, or
gratitude. It is also why people across cultures and times have always searched
for the Divine.
Additionally, consciousness in Islam is not limited to this
life. After death, when the body is gone, the soul remains conscious in the
barzakh, the intermediate state. On the Day of Judgment, we will be resurrected
and made fully aware again. This afterlife consciousness shows that awareness
is not tied to the physical brain but to the spiritual essence within us. This
completely contradicts the materialist narrative, which cannot account for the
soul’s awareness beyond death.
Authentic Islamic psychology has much to offer in today’s
discussions around consciousness and mental health. It provides not only a
framework for healing but also a vision of what it means to be fully human. The
soul’s health, the alignment of one’s actions with faith, and the pursuit of
spiritual growth are all part of psychological well-being in this tradition.
Some may argue that spirituality and religion are subjective experiences. But in Islam, spirituality is grounded in practice- through the Qur’an, Sunnah, and the structured disciplines of worship and remembrance. Islamic spirituality is not abstract or mystical in a detached sense. It is tied directly to how we live, behave, believe, and grow. This is why classical scholars who discussed tasawwuf, tazkiyah, or ihsan always emphasised following the prophetic way. Without Qur’anic practice and Prophetic guidance, there can be no real spirituality.
This is where Islamic spirituality diverges sharply from
modern spiritual trends or psychological approaches. Islamic consciousness is
rooted in submission to divine truth- not just self-exploration. It’s about
aligning the soul with its Creator, refining the self, and living in accordance
with divine wisdom. Emotions are not suppressed nor romanticised- they are
understood as part of the soul’s journey.
From this perspective, the theory of evolution- at least in its materialistic and reductionist form and human or adamic evolution- cannot adequately explain the human being. It cannot account for consciousness, for fitrah, for the soul, for our innate moral compass, or for our longing for transcendence. It cannot explain why only humans ask these questions, seek these answers, and wonder about the meaning of life. If evolution were purely responsible, such traits would be found more widely in the natural world. But they are not. They are uniquely human, because we were created uniquely.
Join the Master's Level Programme in Islamic Psychology
Courses
