Islam offers a complete worldview that integrates every
aspect of human existence-spiritual, moral, intellectual, emotional, social,
political, and economic-under the sovereignty of Allah. Unlike secular systems
that compartmentalise life, Islam’s divine guidance is a unified way of life
(dīn), ensuring individual balance and collective justice.
This is what scholars like Imām al-Ghazālī, Ibn al-Qayyim, and Shah Waliullah al-Dihlawī emphasised: that the Qur’an and Sunnah are not limited to rituals or theology, but offer a divinely revealed blueprint for personal development and civilisational excellence.
Divine Moral Provision: The Restraint of Evil and the
Restoration of Fitrah
Human beings are born upon the fitrah- a natural, God-given
disposition inclined toward truth and goodness. But the nafs (lower self), when
untamed, inclines toward excess, injustice, and heedlessness. The Qur’an warns
of this reality:
“Indeed, the soul is ever inciting to evil- except those
upon whom my Lord has mercy.” (12:53)
Yet Allah, in His mercy, does not leave mankind to its own
destructive impulses. Through revelation and the prophetic model, He provides
moral correction, ethical laws, and an inner compass through taqwā
(God-consciousness).
Scholars like Ibn al-Qayyim noted that the true healing of
the heart begins when the individual replaces their lowly nafs (nafs
al-ammārah) with submission, purification (tazkiyah), and sincere repentance.
This divine moral provision protects the individual from self-destruction and
society from collective corruption.
Divine Physical Provision: Health, Nature, and Bodily
Balance
Allah provides not only for the soul, but for the body.
Islam emphasises that the body is an amānah (trust), not an independent entity.
The Prophet ﷺ taught:
“Your body has a right over you.”
(Bukhārī)
The sun, the rain, crops, and healing herbs are all signs of
Allah’s rahmah (mercy) for humanity. Even for those who deny Him, He sends
sustenance.
‘’And We made the sky a protected ceiling... And We sent
down blessed rain... bringing forth gardens and grain to harvest.” (50:6-9)
Islamic medicine (ṭibb al-nabawī), proper diet, physical
cleanliness, sleep, and rest are not just lifestyle choices- they are acts of
worship when done with the right intention. Physical wellness is essential for
spiritual striving, mental clarity, and community contribution.
Divine Intellectual Provision: Light for the Mind and
Clarity of Purpose
Allah created the ʿaql (intellect) to reflect, reason, and
understand- but within limits. The Qur’an repeatedly calls believers to
tafakkur (deep reflection), tadabbur (contemplation), and ta‘aqqul
(intellectual reasoning).
“Indeed, in the creation of the
heavens and the earth… are signs for those of understanding.” (3:190)
Revelation provides the purpose of existence and the framework for ethics, truth, and meaning. While secular knowledge can yield technical benefits (medicine, architecture, communication), only revelation answers why we exist and how knowledge should be used.
Classical scholars emphasised that true knowledge is that
which leads one toward Allah. As Imām al-Ghazālī said, knowledge without
spiritual purpose is mere information; it becomes wisdom only when tied to the
eternal.
Divine Emotional Provision: Tranquillity, Resilience, and
Balance
Islam does not ignore human emotion- it manages it,
disciplines it, and elevates it. The Qur’an acknowledges fear, grief, love,
anger, hope, and joy, but teaches us to process and express these states within
the bounds of faith.
“Verily, in the remembrance of Allah
do hearts find rest.” (13:28)
Through practices like ṣabr (patience), shukr (gratitude),
tawakkul (reliance), and ikhlāṣ (sincerity), Islam strengthens the heart to
handle trials. Ibn al-Qayyim wrote extensively about how unchecked emotions can
lead to psychological and spiritual ruin unless tamed by submission to Allah. Unlike
secular psychology which often assumes man is self-sufficient, Islam roots
emotional healing in divine connection, community, and purpose.
Divine Social Provision: Brotherhood, Family, and Justice
From the beginning, Allah established the human being not as
an isolated entity, but part of a moral and social order. Family, kinship,
marriage, and community are sacred bonds.
“And We made you into nations and
tribes that you may know one another.” (49:13)
Social responsibilities like amr bil maʿrūf (enjoining
good), sadaqah (charity), and ʿadl (justice) are central to maintaining a
healthy society. The Prophet ﷺ reminded us that the ummah is like one body- if
one part suffers, the whole feels the pain.
This social design not only protects the vulnerable, but
cultivates mutual support, healing, and spiritual growth.
Divine Economic Provision: Sustenance with Ethics and
Balance
Islamic economic principles aim to create an economy of
dignity, justice, and divine consciousness. Wealth is a tool- not an end. The
Qur’an condemns hoarding, usury (ribā), and exploitation.
Through zakāt, waqf, fair trade, and prohibition of
exploitative contracts, Islam builds a system where basic needs are met, and
wealth circulates justly. These provisions are not optional—they are core to
building a mentally and spiritually stable society.
“In their wealth is a known right- for the beggar and the
deprived.” (70:24–25)
Divine Political Provision: Justice, Order, and
Protection of Dīn
Political life in Islam is not divorced from spirituality.
From the Prophet ﷺ to the Khulafāʾ Rāshidūn, Islamic governance was designed to
uphold Tawḥīd, rule of law, and the protection of life, intellect, lineage,
wealth, and religion- the five maqāṣid (objectives of the Sharīʿah).
“We sent Our messengers with clear proofs, and sent down with them the Book and the Balance so that people may uphold justice.” (57:25)
Righteous political authority is a means to establish peace,
equity, and moral leadership. Unlike secularism, which separates the sacred
from governance, Islam fuses faith with function, grounding leadership in shūrā
(consultation), accountability, and service.
Divine Existential Provision: Identity, Purpose, and the
Afterlife
Finally, at the root of all divine provision is the gift of
purpose. Islam teaches that the human being is a vicegerent (khalīfah) of Allah
on Earth, created to worship, serve, and return to Him.
‘’I did not create jinn and mankind except to worship Me.” (51:56)
This purpose anchors all aspects of life- pain becomes
meaningful, success becomes humble, and death becomes a gateway, not an end. Where
secular frameworks may offer only coping, Islam offers shield and divine growth.
Where others may offer immediate survival, Islam offers salvation.
Islam does not merely “comment” on psychology, economics, or
politics- it defines their divine foundations. The Prophet ﷺ did not just teach
spiritual rituals; he built a civilisation that balanced soul and system, heart
and law, individual and state. To restore human flourishing today, we must
revive this comprehensive vision—rooted in divine provision, executed with
prophetic wisdom, and oriented toward eternal success.
Secular Psychology
Muslim counsellors and scholars engage with secular
psychology in at least three key ways- through critical integration, principled
appreciation, and methodological distinction. While secular sources may offer
valuable observations, an Islamic worldview frames their use within the
guidance of Qur'an, Sunnah, and the tradition of the scholars.
Benefiting from Observations Within Limits of Revelation
Islam acknowledges that knowledge- whether from believers or
non-believers- can contain beneficial insights, as long as it does not
contradict the revealed guidance (wahy). The Qur'an encourages reflection and
the use of reason (`aql), and the Prophet ﷺ acknowledged useful worldly
knowledge when it served the ummah’s interests (e.g. agriculture, warfare,
medicine).
Medical knowledge is an important example. Since humans are
created as both body and soul (nafs and jism), treating the body falls under
permissible worldly expertise (al-khabarāt al-dunyawiyyah). Physicians,
regardless of faith, may possess beneficial knowledge from experience or
scientific study. Islamic learning is enhanced, not undermined, by
collaborating with such experts, as long as core Islamic values remain the
foundation.
Another example is what may be called experiential or case
wisdom (tajārib nafsiyyah). Many secular therapists have worked with thousands
of people and have observed behavioural and emotional patterns over time.
Muslim counsellors may benefit from these accumulated insights, particularly
where Islamic scholarly literature is silent or exploratory. However, their
interventions must be carefully assessed, and any approach that conflicts with
core Islamic beliefs (e.g., views denying the soul, fatalistic determinism, or
permissiveness towards moral deviance) must be rejected. This must be done by a
qualified Islamic scholar who has deep understanding of the secular psychologies.
Critical Engagement and Intellectual Accountability
From the perspective of classical Islamic scholarship, all
knowledge must be evaluated through the lens of divine guidance. Scholars like
al-Ghazali and Ibn Taymiyyah emphasised that the human intellect is prone to
error (zaygh al-fikr) unless grounded in wahy. The Qur’an warns of the
distortion of truth through following conjecture (ẓann) or desire (hawā’).
Thus, secular psychological models- especially those rooted
in atheistic, materialist, or humanist paradigms- must be examined critically.
The Muslim counsellor must distinguish between:
Accurate observations about human behaviour (e.g. cognitive
distortions, trauma responses),
Interpretive frameworks based on flawed worldviews (e.g.
Freudian sexual drives or existential nihilism),
And therapeutic goals that may contradict Islamic ethics
(e.g. promoting self-liberation at the expense of moral responsibility).
Rather than blindly adopting or entirely rejecting secular
ideas, Muslim counsellors are encouraged to be intellectually vigilant.
Encountering secular theories should stimulate deeper Islamic reflection and
renewed engagement with Islamic psychology (ʿilm al-nafs al-islāmī), rooted in
concepts like the purification of the soul (tazkiyah), accountability (taklīf),
and the centrality of divine purpose (maqsad al-khalq).
Demonstrating the Effectiveness of Islamic Approaches
Secular psychology, even when built on flawed metaphysical
assumptions, occasionally stumbles upon principles that align with the fitrah
(natural disposition) and Islamic teachings. For example, the emphasis in
cognitive behavioural therapy (CBT) on monitoring and restructuring thought
patterns resonates with the Qur'anic instruction to reflect, correct one’s
assumptions, and engage in self-reform.
These overlaps do not validate the secular worldview- they
highlight that truth (ḥaqq) can be recognised even when embedded in flawed
systems. The effectiveness of Islamic approaches, such as dhikr (remembrance),
tawbah (repentance), sabr (patience), and tawakkul (reliance on Allah), is now
increasingly supported by empirical studies in neuroscience and positive
psychology- even if unintentionally.
For instance, studies suggest that practices akin to being
vigilant (e.g. muraqabah) can reduce anxiety and pain. Yet, the Muslim does not
rely solely on empirical validation for confidence in divine principles.
Rather, such research is welcome corroboration, not the source of legitimacy.
Our foundation remains the revealed guidance of Allah, not data trends or
clinical approval.
Peripheral Knowledge and the Discipline of Islamic Counselling
In Islamic tradition, Allah allows knowledge to be
discovered by both believers and non-believers, as part of His universal mercy
(raḥmah) and the reality of sunnat Allāh fī al-kawn (Allah’s way in creation).
However, not all knowledge is equally relevant to every field or every purpose.
Some branches of knowledge are essential for spiritual reform and guidance,
while others, although true or fascinating, remain peripheral to the core aims
of Islamic counselling (al-irshād al-nafsī al-islāmī).
This distinction is crucial when addressing the claim that Muslim counsellors ignore or reject scientific findings. In reality, like all professionals, counsellors prioritise knowledge that is central to their discipline. It is neither necessary nor realistic to integrate every piece of valid information into every discipline. Just as a scholar of fiqh does not need detailed knowledge of quantum physics (generally), a counsellor is not required to integrate every discovery about sound neurochemistry into their therapeutic process- unless it directly informs human behaviour or spiritual well-being.
For instance, some Muslim counsellors may enjoy reading
scientific literature out of curiosity or personal relevance. One may read a
compelling study about twins separated at birth and the surprising genetic
links in their personality traits. Another might explore evolving debates about
dietary health, such as the shifting views on salt intake. These studies may be
intellectually engaging, but they have little bearing on the spiritual and
emotional guidance offered in counselling settings.
Similarly, discussions about public opinion, political
trends, or even medical advances often occur among scholars or counsellors- but
that does not make such topics central to the counselling conversation necessarily
in the counselling room (but relevant for formulating worldviews). Simply put,
truth is not synonymous with relevance.
Brain Science and the Limits of Its Role in Islamic Counselling
A significant area where this tension becomes evident is in
neuroscience. The brain is one of the most intricate creations of Allah. Muslims
acknowledge the legitimacy of scientific exploration of the brain as part of
Allah’s signs in creation (āyāt kawniyyah). However, knowing how the brain
works is not the same as knowing how to change the soul.
For example, in the book Wired for Intimacy, the author
presents findings on how pornography chemically alters the male brain’s reward
system. The conclusions are disturbing- and they should be. As Muslims, we
should appreciate when research exposes the destructive impact of sin, aligning
with the Qur'anic warning about the long-term damage of immoral acts: “Indeed,
hearing, sight, and heart- about all those [one] will be questioned.” (7:36).
But despite the scientific accuracy of such findings, they
are not the mechanism of transformation in the counselling room. A Muslim man
struggling with pornography does not break free through knowledge of dopamine
or neural pathways. Rather, transformation comes through tawbah (repentance),
muḥāsabah (self-accountability), ṣabr (patience), and taqwā (God-consciousness)-
tools grounded in revelation and practiced within a trusting, faith-based counselling
relationship.
This does not negate the benefit of research- it simply
relativises its role in the therapeutic process. It is entirely possible- and
often the case- that a Muslim counsellor may never reference neuroscience in a
session and still see deep, lasting change. The effectiveness of Islamic counselling
does not depend on access to medical or neurological knowledge, but on the
soul's engagement with divine guidance.
Understanding Central vs Peripheral Knowledge in Practice
This reality applies not just to the issue of pornography
and the brain but to all biological and medical data. Muslim counsellors
recognise that a person may have physical, hormonal, or neurological factors
influencing their behaviour. They do not deny these factors; they merely affirm
that spiritual guidance and inner transformation are possible and effective
even without deep engagement in the other areas in the counselling room.
This approach is also not unique to Muslim counsellors. Many therapists and counsellors around the world do not have training in other fields and still provide competent care. An analogy helps clarify this point. Consider a car. There are two types of knowledge needed for a car to function:
Practical operational knowledge: how to drive, steer, brake,
obey traffic laws.
Technical engineering knowledge: how the fuel injection
works, the details of the transmission, or the computer sensors in the engine.
A skilled driver may not know anything about engine
mechanics, and a gifted mechanic may never have learned to drive. Both forms of
knowledge are valid- but they serve different ends. A mechanic does not reject
traffic laws because they don’t teach them. A driving instructor does not
reject the internal combustion process because they don’t reference it.
Likewise, Islamic counsellors are not rejecting neuroscience
when they prioritise Qur'anic strategies, prophetic wisdom, and spiritual
reform. They are simply emphasising the kind of knowledge most relevant to
their task: guiding the soul toward healing, repentance, and wholeness.
Muslim counsellors affirm both. They appreciate the
knowledge Allah allows to be discovered through human inquiry (ʿaql, ḥiss,
tajriba), but their healing strategies are rooted in divine truths that
transcend biological processes. Effective counselling is not about accessing
every possible scientific fact. It’s about knowing which truths matter most for
transformation.
CBT as a Worldview: An Islamic Perspective
Let us return again to the example of Cognitive Behavioural
Therapy (CBT)- one of the most dominant psychotherapeutic models in the modern
world. It is frequently referenced in contemporary counselling literature and
is widely endorsed due to a significant body of empirical studies affirming its
‘efficacy’ (though many studies states otherwise) in changing patterns of
thought and behaviour. In this regard, it aligns with Islam’s emphasis on the
moral and cognitive transformation of the individual.
From this surface-level similarity, some Muslims conclude
that CBT is compatible with Islam and that it may be integrated into Islamic
therapeutic approaches. However, a closer inspection reveals that CBT is not
merely a set of neutral tools- it is a worldview, and one that is often in
tension with the foundational beliefs of Islam.
The Many Faces of CBT
First, it is important to recognise that CBT is not a
singular, uniform method. It is a broad umbrella term encompassing various
models and generations:
First-wave CBT emphasised behaviourism and conditioning
(e.g., Skinner).
Second-wave CBT integrated cognitive restructuring (e.g.,
Aaron Beck, David Burns).
Third-wave CBT includes models like Acceptance and
Commitment Therapy (ACT), Dialectical Behavioural Therapy (DBT), and
Mindfulness-Based CBT, many of which borrow from Buddhist psychology and
postmodern ethics.
Each version of CBT carries its own assumptions about the nature of the human being, change, morality, suffering, and well-being. This diversity of models makes it difficult to separate CBT’s techniques from its foundational philosophies.
Islam does not treat human beings as behaviourist subjects
or purely rational minds in need of restructuring. Islam treats the human being
as a moral, spiritual, embodied, and accountable soul (nafs) who is tested,
guided, and redeemed through divine revelation, not just cognitive
self-monitoring.
The Philosophical Core of CBT
At its core, CBT operates on a materialistic and secular
humanist worldview. It assumes that the human being is primarily a
psychological machine- one whose suffering is best addressed by manipulating
thoughts and behaviours that are judged in terms of functionality, not
morality.
CBT does not acknowledge that the human being was created by Allah, that the heart (qalb) is the seat of spiritual insight, or that sin, divine accountability, and the afterlife are central to human purpose. It seeks to alleviate distress, but not necessarily to achieve taqwā, repentance, or nearness to Allah. In short, CBT lacks any transcendent moral framework.
It does not define falsehood as what contradicts divine
revelation (al-ḥaqq), but as what is dysfunctional for one's goals. It does not
define virtue as obedience to Allah, but as what relieves subjective distress.
CBT may help a person feel better, not necessarily become better in the sight
of Allah.
This renders CBT amoral and relativistic in its orientation.
There is no room in CBT for the concept of sin against Allah, nor is there an
appeal to divine forgiveness or sacred purpose. Thoughts and behaviours are
evaluated based on whether they "work," not whether they are ḥalāl or
ḥarām, or conducive to the pleasure of Allah.
Some Muslim therapists argue that CBT can be "Islamicised"
or filtered through an Islamic lens. They suggest we can accept the techniques
while rejecting the un-Islamic worldview- essentially sifting out the useful
parts while discarding the rest. This is a popular approach in integrationist
psychology.
While this appears practical on the surface, there are two
serious problems with this view.
1. It Proves What It Seeks to Deny
If we use the Qur’an and Sunnah to evaluate which parts of
CBT are acceptable, we are implicitly affirming that revelation provides the
necessary standard for evaluating psychological models. But if divine
revelation has the epistemic authority to judge secular psychology, then it
must also have the foundational knowledge to construct a framework for healing,
transformation, and counselling.
This proves the very point some integrationists deny: that
Islamic sources are sufficient in addressing the moral, spiritual, and
psychological needs of the human being. You cannot simultaneously argue that
the Qur’an and Sunnah is insufficient for therapeutic practice while also using
it to critique and modify secular frameworks.
Either revelation is insufficient, and we must submit to
secular paradigms; or it is sufficient, and all paradigms must be submitted to
it.
2. Once You Remove the Worldview, It’s No Longer CBT
After stripping CBT of its naturalistic assumptions,
therapeutic relativism, and moral neutrality- and replacing them with Islamic
beliefs about the soul, sin, accountability, and divine healing- you are no
longer practicing CBT. You are practicing an Islamic framework of change that
may contain some superficial resemblance to CBT, but is fundamentally different
in its premises, goals, and methods.
Why start with a worldview that denies Allah, the soul, and
the Afterlife, only to reverse-engineer it into something Islamic? Why not
begin- and end- with the Qur’an and Sunnah, which provide a divinely revealed
framework for understanding human suffering, healing, repentance, and character
development?
This does not mean that everything in CBT is false. On the
contrary, some observations in CBT are true reflections of how Allah created
the human being. For example:
That beliefs influence emotions.
That habits shape behaviour.
That ‘dysfunctional’ thinking can increase suffering.
These are realities already affirmed in the Qur’an and
Sunnah. But here is the key point: CBT makes some true observations, but
interprets them through a false framework. It may acknowledge that thought
patterns matter, but it misunderstands why they matter, and to what end they
must be corrected.
In the end, secular therapies like CBT give us three things:
And ‘accurate observation’ about human behaviour that are
already affirmed in revelation.
Inaccurate observations and flawed interventions rooted
in secular philosophy.
A worldview that redefines the human being without God.
These therapies offer nothing essential that Islam does not
already provide- and what they offer that contradicts Islam is not a neutral
tool, but a corrupting influence.
Islamic Anthropology: A Higher View of Humanity
Islamic psychology views humans as spiritual and moral
beings:
Created with innate purity (fitrah) and divine purpose
(Qur’an 30:30).
Structured into nafs, qalb, ‘aql, rūḥ, and jism- requiring
holistic transformation through tazkiyah (purification).
Healing involves repentance (tawbah), remembrance (dhikr),
and cultivating God-consciousness (taqwa).
The Prophet ﷺ declared:
‘’There is a piece of flesh—if it is sound, the whole body
is sound…” (Bukhari)
Islamic scholars (al-Ghazālī, Ibn al-Qayyim) emphasise heart
purification over mere behavioural adjustment, arguing that enduring change is
spiritual, not superficial.
CBT, while offering some observations about human behaviour,
operates within a secular, materialist, and ethically relative worldview that
is misaligned with Islam’s deeper understanding of the human condition. In
contrast, Islam provides an integrated, soul-cantered psychology that addresses
spiritual, moral, cognitive, emotional, and physical dimensions. Muslim counsellors
and scholars are encouraged to reclaim and refine this divine model- building
therapy from revelation alone, not by retrofitting secular theories.
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