In the modern secular therapeutic landscape, the presence of God is either completely ignored or sidelined or viewed as a secondary component- an optional addition for clients who identify as religious. Even Muslim therapists sometimes approach the integration of faith in therapy in a superficial, tokenistic manner. This happens when religion or Iman is applied like a band-aid, rather than being the foundation and guiding force of the therapeutic process.
From an Islamic worldview, God (Allah) is not merely an abstract concept or a passive figure in the background of human affairs. Rather, His presence, knowledge, and power permeate every dimension of existence. Thus, for Muslim therapists, Allah’s presence must be central in both their personal and professional lives. This is not simply a philosophical position but an ontological reality- Allah is ever present, whether we acknowledge it or not. The Qur’an reminds us:
“And He is with you wherever you are. And Allah is All-Seeing of what you do.” (57:4)
It is important to explore the importance of God’s presence in therapy from an Islamic lens, the pitfalls of superficial or partial approaches to integrating faith, and the soul-searching questions Muslim therapists must ask themselves to remain authentic to their deen (religion).
God’s Presence: An Ontological Reality
In Islam, Allah is Al-Khaliq (The Creator) and As-Samad (The Eternal Refuge). He is the Necessary Being, upon whom all of creation depends for its existence and sustenance. The Qur’an declares:
“Allah is the Creator of all things, and He is, over all things, Disposer of affairs.” (39:62)
The presence of Allah in our lives is not merely an epistemological concept (something we know through knowledge), but an ontological fact (the reality of being). Whether we perceive it or not, Allah is always near:
“And We have already created man and know what his soul whispers to him, and We are closer to him than his jugular vein.” (50:16)
Thus, for Muslim therapists, the therapeutic space must be saturated with awareness of Allah’s presence, whether implicitly through their character or explicitly in their interventions. To exclude Allah from therapy is to operate from a reductionist framework that views humans as mere biological or psychological entities, rather than spiritual beings created by and for Allah.
The Inadequacy of Superficial Integration
Unfortunately, many Muslim therapists fall into the trap of superficial faith integration. They may reference Islamic principles or mention God in passing but fail to build their therapeutic approach on a truly Islamic epistemological and ontological foundation. There are several reasons for this:
– Systemic constraints: Therapists working in secular institutions may feel restricted in how much faith-based content they can introduce.
– Personal limitations: Some Muslim therapists themselves lack a deep understanding of Islamic theology and thus offer a diluted, watered-down version of faith.
– Worldly interests: For some, professional success, popularity, and financial gain take precedence over remaining authentically rooted in Islam.
The Qur’an warns against compromising divine principles for worldly gain:
“And do not exchange My verses for a small price. And fear Me alone.” (2:41)
A Muslim therapist’s role is not simply to heal emotional wounds- it is to help clients return to their fitrah (innate disposition) and realign their hearts with their Creator. Therefore, reducing Islam to a therapeutic tool rather than treating it as the foundation of all healing is spiritually harmful.
Islam Is Not a Tool- It Is a Way of Being
Islam is not a technique to be selectively applied when convenient- it is a complete way of life that governs every aspect of existence. The reductionist view of faith, where Islam is compartmentalised into therapeutic techniques, is antithetical to the Islamic worldview.
Life itself is deen- there is no separation between the spiritual and the psychological, the sacred and the mundane. The Prophet ﷺ modelled this seamlessly in his life. Whether dealing with grief, conflict, or joy, his relationship with Allah remained central. His supplications during hardship, his empathy in healing, and his wisdom in counsel were all grounded in faith (iman).
“Say, ‘Indeed, my prayer, my sacrifice, my living and my dying are all for Allah, Lord of the worlds.’” (6:162)
For Muslim therapists, this means that their practice must reflect complete submission to Allah, not merely the application of Islamic principles as supplementary techniques.
Soul-Searching Questions for Muslim Therapists
To remain authentic and sincere in their therapeutic practice, Muslim therapists must engage in deep self-reflection (muhasabah). They must ask themselves soul-searching questions:
– Do I have one foot in Islam and one foot in secularism?
A therapist who straddles two worldviews risks being inauthentic. Islam requires complete immersion- a heart and mind fully committed to the Divine. The Prophet (ﷺ) warned against divided loyalties:
“Whoever resembles a people is one of them. (Abu Dawud)
– Am I driven by God-consciousness or by self-promotion?
Muslim therapists must constantly check their intentions (niyyah). Are they driven by a desire for financial gain, popularity, or professional success, or by the sincere intention to serve Allah and their clients? The Prophet (ﷺ) said:
“Actions are but by intentions, and every man shall have only that which he intended.” (Bukhari/Muslim)
– Do I prioritise pleasing clients over pleasing Allah?
Therapists may sometimes compromise Islamic principles to avoid offending clients or to maintain professional boundaries. However, Muslim therapists must remember that Allah’s pleasure takes precedence over human approval:
“And whoever fears Allah – He will make for him a way out. And will provide for him from where he does not expect.” (65:2-3)
Struggle for Authenticity
Authentically integrating Islam into therapy requires constant self-examination and spiritual vigilance. It is a struggle (mujahadah) to remain true to Allah in a field where secular norms dominate. However, Allah promises divine guidance and support to those who strive for Him:
“As for those who struggle in Our cause, We will surely guide them along Our Way. And Allah is certainly with those who do right. (29:69)
The question, “Where is God?”, is not simply a theological inquiry- it is a call to realign our hearts, our practices, and our intentions with the divine. For Muslim therapists, Allah must not be a mere therapeutic tool or an abstract reference, but the very foundation of their practice.
To exclude Allah from the therapy room is to offer an incomplete form of healing. True healing in Islam is ultimately about returning to Allah, finding solace in His presence, and realising that He is the ultimate source of all healing:
“And when I am ill, it is He who cures me.”(26:80)
For Muslim therapists, the journey is not just about guiding others to wholeness, but also about striving for their own spiritual authenticity. Only by fully immersing themselves in their faith (iman) and relationship with Allah can they become true vessels of healing- both for their clients and for their own souls.
