In his groundbreaking work, After Virtue: A Study in Moral Theory, Alasdair MacIntyre offers a sobering critique of contemporary liberal culture and the chaos of modern morality. He argues that society has largely embraced emotivism- a worldview in which moral judgments are reduced to mere expressions of personal preferences, devoid of objective significance. In emotivist cultures, what is considered “right” or “wrong” is simply a matter of personal taste or emotional response, not based on any shared moral framework or universal values.
MacIntyre further warns that therapists and psychologists, particularly those working from a secular, liberal framework, unknowingly (and knowingly) become complicit in this ethical confusion. By prioritising subjective feelings and individual preferences over moral and communal responsibilities, therapy risks promoting self-centeredness and detachment from moral accountability.
From an Islamic perspective, this is a profound issue. Authentic Islamic counselling cannot merely be about helping clients feel good or achieve personal goals at the expense of their spiritual and moral responsibilities. Instead, it must prioritise God-consciousness (taqwa), accountability, and alignment with divine guidance.
The Emotivist Culture in Therapy: Feelings Over Truth
MacIntyre highlights how emotivism reduces moral judgments to subjective emotional expressions. In this framework:
– Right and wrong become a matter of individual taste.
– Ethical principles are replaced by utility and effectiveness- what “works” is what is considered “right.”
– Moral growth and communal responsibility are sidelined in favour of personal satisfaction.
This is clearly visible in modern secular therapy. Effectiveness is measured by symptom relief, emotional satisfaction, and client happiness, rather than by their alignment with moral and spiritual well-being. Therapists are encouraged to be value-neutral, supporting clients in achieving their goals, regardless of the ethical or spiritual implications of those goals.
If a client seeks help to justify immoral behaviour or reinforce self-serving desires, a value-neutral therapist may support these goals under the guise of “non-judgmental” therapy. MacIntyre warns that in such cases, therapists become unwitting enablers of emotivism, reinforcing moral relativism and spiritual emptiness.
The Incompatibility of Emotivist Therapy with Islamic Ethics
The emotivist ethos is profoundly incompatible with the Islamic worldview, which is anchored in divine revelation, objective morality, and accountability before Allah. In Islam:
– Right and wrong are not subjective preferences- they are grounded in divine law (Shari’ah) and universal moral principles.
– The purpose of life is not to pursue individual satisfaction but to worship and please Allah:
“I did not create jinn and mankind except to worship Me.” (51:56)
– Ethical standards are fixed by divine revelation, not by fleeting social trends or personal feelings:
“Say: The truth is from your Lord. So whoever wills – let him believe; and whoever wills – let him disbelieve.” (18:29)
Thus, Islamic counselling cannot cater to individual desires that contradict divine values. The therapist’s role is not merely to help clients achieve ‘self-actualisation’ or personal happiness, but to guide them towards spiritual growth, moral refinement, and alignment with Allah’s will.
The Role of the Therapist in Islamic Counselling
An authentic Islamic therapist must resist the value-neutrality trap. Therapy cannot be reduced to a commercial service aimed at satisfying clients’ emotional needs. Instead, it must be seen as an amanah (trust)- a responsibility to guide clients toward truth and goodness, as defined by Allah.
- The Therapist as a Moral and Spiritual Guide
In Islamic counselling, the therapist plays a dual role:
– A compassionate listener who empathises with the client’s struggles.
– A moral guide who gently but firmly redirects the client towards Islamic principles.
The Prophet ﷺ exemplified this in his approach to ‘counselling’. When people came to him with their struggles, he did not merely offer emotional validation- he directed them towards taqwa (God-consciousness) and moral rectitude. For instance:
– When a man came seeking permission to commit zina (fornication), the Prophet ﷺ did not simply validate his desires. Instead, he guided him with wisdom and compassion, reminding him of the sanctity of others and helping him overcome his impulses (Musnad Ahmad).
– The Prophet ﷺ also corrected wrong moral inclinations while demonstrating compassion. When a man asked how many times he should forgive his brother, the Prophet ﷺ responded:
“No, not seven times, but seventy times seven.” (Abu Dawud)
These examples highlight that Islamic counselling does not simply aim to validate feelings- it reorients the heart toward Allah.
- Authentic Islamic Therapy Upholds Communal Responsibility
Unlike emotivist therapy, which prioritises individual autonomy, Islamic counselling upholds communal responsibility. Muslims are part of the ummah (community), and their actions have moral and social consequences. The Prophet ﷺ said:
“The example of the believers in their affection, mercy, and compassion for each other is like that of a body. When any limb aches, the whole body reacts with sleeplessness and fever.” (Bukhari/Muslim)
Thus, a Muslim therapist cannot collude with self-serving or harmful goals. For instance:
– If a client seeks counselling to justify breaking family ties, the therapist must remind them of the severe consequences of severing kinship bonds (Muslim).
– If a client expresses narcissistic or self-centred ambitions, the therapist should redirect them toward humility, service, and self-accountability.
– Or committing violations against God and His creation.
Immersing in the Islamic Tradition: Moving Beyond Tokenism
MacIntyre warns against therapists’ superficial engagement with the cultures and ethical traditions of their clients. Likewise, Muslim therapists must immerse themselves in the Islamic tradition, rather than applying it selectively or superficially
1. Deep Engagement with Islamic Theology and Fiqh A Muslim therapist must be:
– Well-versed in Islamic theology (Aqidah) to understand the Islamic view of the self, suffering, and healing. If they are not at that level they must study with someone who has sound and authentic background in Islamic studies and psychology.
– Familiar with Islamic jurisprudence (fiqh) to offer ethically sound guidance on issues such as family, mental health, and spirituality. If they are not at that level they must study with someone who has sound and authentic background in Islamic studies and psychology.
2. Continual Self-Reflection and Muhasabah Therapists must regularly examine their own practices to ensure they are not being influenced by secular or emotivist frameworks. The Prophet ﷺ advised:
“The wise person is the one who holds himself accountable and works for what comes after death.” (Tirmidhi)
One way to do that is by being with others as a community and being mentored by people age are grounded in Islam and psychology.
MacIntyre’s warning is clear: Therapists who remain complicit in emotivism reinforce moral relativism, promoting self-interest over communal and spiritual responsibility. For Muslim therapists, the solution lies in returning to authentic Islamic counselling, grounded in the Qur’an, Sunnah, and Islamic tradition.
Authentic Islamic counselling is not about making clients feel good- it is about helping them return to Allah, realign their hearts with divine principles, and embrace their responsibilities to themselves, their families, and the ummah. This is the true path to healing:
“O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life.” (8:24)
For Muslim therapists, this is not just a professional calling- it is an act of worship and devotion, serving as a means to draw closer to Allah and fulfill their amanah with sincerity and integrity.
