One of the fundamental flaws of modern psychology is its skepticism regarding the existence of a Supreme Being to whom humans are ultimately accountable. Many of the pioneers of Secular psychology, such as Sigmund Freud (1856-1939), based their theories on a materialistic worldview that denies the existence of Allah. Freud, who was the founder of psychoanalysis, argued that religion is an “illusion” born out of human helplessness in the face of natural forces. He argued that early humans, unable to comprehend the workings of nature, projected a fatherly figure onto these forces to provide a sense of security (The Future of an Illusion).
Other prominent figures in psychology, such as John Dewey (1859-1952) and B.F. Skinner (1904-1990), adhered to secular humanism, which completely rejects belief in God. Carl Rogers (1902-1987), despite being raised in a religious environment, eventually embraced skepticism. These psychological theories, which disregard divine guidance, fail to provide a truly holistic understanding of human nature.
The Consequences of Rejecting Divine Guidance
When individuals reject awareness of the Creator who designed them, they cannot possibly develop a view of human nature that is sound and conducive to true mental well-being. The Qur’an states:
“And whoever turns away from My remembrance- indeed, he will have a depressed life, and We will raise him blind on the Day of Judgment.” (Qur’an 20:124)
Modern psychology, which is largely built on humanistic and secular foundations, lacks the spiritual dimension necessary for true mental health. It attempts to address human suffering while ignoring the soul (nafs), which is a core aspect of human existence. The Qur’an acknowledges that human beings have inclinations toward both good and evil, and true success lies in purifying the soul:
“He has succeeded who purifies it, and he has failed who instills it [with corruption].” (Qur’an 91:9-10)
By contrast, secular psychology often promotes moral relativism, denying the existence of objective right and wrong, which contradicts the Qur’anic perspective.
The Evolutionary Basis of Modern Psychology
Modern psychology is often defined as the study of human and animal behaviour. This definition itself is problematic, as it stems from an evolutionary perspective that equates human beings with animals. Dr. Paul W. Leithart has noted that modern psychology is fundamentally built on two flawed assumptions:
The acceptance of evolution.
Secular humanism. These presuppositions lead to erroneous conclusions about human nature. Charles H. Judd, for example, claimed that psychology must take into account the biological evolution of man, tracing his traits back to lower forms of life. Similarly, other scholars have attempted to explain human emotions and behaviors as mere extensions of animal instincts:
“If … psychology is to gain a complete understanding of human nature, it must take into account the findings of the science of biology, which traces man’s bodily structures and some of his traits back to remote origins in the lower forms of animal life.” (Judd, 15)
Another writer, in a book titled Apes, Men, and Language, stated:
“Darwin has provided the basis for a paradigm that might explain both human psychology and human behavior in terms of man’s continuity with the rest of nature…” (Linden, 41).
After much research regarding this matter, Prof. Raymond Surburg concluded:
“The evolutionistic influence on modern psychology must be traced back to Darwin’s genetic approach to psychological problems or to his argument that man evolved from lower animal forms. It was his suggestion that many human expressions of emotion are merely continuations of actions useful in the animal, e.g., the sneer is a continuation of the animals’ preparation to bite. A lengthy comparison of the mental powers of man and the lower animals was made by Darwin, who believed that animals showed evidence of imitation, curiosity, imagination, and even of reason. Darwin’s genetic approach was extended to the study of animal, child, and racial psychology by a number of psychologists…” (Surburg, 184).
However, the Qur’an categorically rejects the notion that human beings evolved from animals. Allah created man as a unique and honoured creation:
“Indeed, We created man in the best of stature.” (Qur’an 95:4)
Unlike animals, humans possess a fitrah (innate disposition) that inclines them toward truth and recognition of Allah. Any attempt to understand human nature while disregarding this fundamental distinction is bound to be flawed.
Psychological Theories and Human Behaviour
Psychological theories play a significant role in either explaining human behaviour or recommending actions (therapy). However, many of these theories are problematic because they fail to account for divine guidance.
The Freudian View of Human Instincts
Freud and his followers claimed that the primary driving force behind human emotions is the “sex drive.” This theory reduces human beings to biological machines controlled by desires, leaving little room for moral responsibility and self-discipline. This perspective has led to the normalisation of immoral behaviour, as people are taught that they cannot be held accountable for their instincts.
“The sex drive is the primary force of all emotional life.” (Freud, 30,32,38)
Islam teaches that while humans do have desires, they are also endowed with free will and the ability to control their urges through self-discipline (taqwa). The Qur’an states:
“And as for he who feared the position of his Lord and prevented the soul from inclinations, then indeed, Paradise will be his refuge.” (79:40-41)
Thus, contrary to Freudian psychology, Islam emphasises self-restraint and accountability rather than surrendering to base desires.
The Humanistic Approach and Moral Relativism
Carl Rogers, a key figure in humanistic psychology, promoted a “client-centered” approach that encouraged individuals to make their own moral choices without external judgment. He argued that therapy should not impose any moral framework, allowing clients to define their own standards of right and wrong.
“It has seemed clear … that when the counselor perceives and accepts the client as he is, when he lays aside all evaluation and enters into the perceptional frame of reference of the client, he frees the client to explore his life and experience anew, frees him to perceive in that experience new meanings and new goals… Is he willing for him to choose goals that are social or antisocial, moral or immoral?” (Rogers, 48-49).
This perspective is completely at odds with Islamic teachings. Islam does not grant humans unrestricted freedom to define morality; rather, morality is defined by divine revelation. Allah states:
“And it is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair.” (Qur’an 33:36)
Without a moral compass grounded in divine revelation, society falls into chaos, as every individual begins to define morality based on personal desires.
The Ultimate Solution: Divine Guidance
The Qur’an provides the ultimate guidance for understanding human nature and achieving mental well-being. Allah states:
“Indeed, this Qur’an guides to that which is most just and correct and gives good tidings to the believers who do righteous deeds that they will have a great reward.” (Qur’an 17:9)
The key to true psychological well-being lies in submission to Allah, remembrance of Him, and adherence to His guidance:
“Verily, in the remembrance of Allah do hearts find rest.” (Qur’an 13:28)
Unlike secular psychology, which constantly shifts its theories based on human speculation, Islamic teachings remain consistent and comprehensive.
Secular psychology, with its roots in atheism and materialism, cannot provide a complete understanding of human nature. By rejecting divine guidance, it fails to address the true needs of the soul. Islam, on the other hand, provides a holistic framework that integrates spirituality, morality, and psychology, leading to genuine mental well being. The way forward is not through blindly following humanistic theories, but by returning to the guidance of Allah, who created mankind and knows what is best for them.
“Does He who created not know, while He is the Subtle, the Acquainted?” (Qur’an 67:14)
