Among the many lessons we derive from the life of the Prophet ﷺ is the importance of sincerity in worship, especially concerning the places where we pray. The Qur’an recounts the incident of Masjid Dirar, a mosque built not for devotion, but for division. The Prophet ﷺ was given a clear command regarding this masjid:
> “And [there are] those who took for themselves a mosque for causing harm and disbelief and division among the believers and as a station for whoever had warred against Allah and His Messenger before. And they will surely swear, ‘We intended only the best.’ And Allah testifies that indeed they are liars.
> Do not ever stand therein. A mosque founded on piety from the very first day is more worthy for you to stand in. In it are men who love to purify themselves, and Allah loves those who purify themselves.” (9:107-108)
The word qiyam in the verse refers to standing for prayer, making it evident that the Prophet ﷺ was prohibited from offering Salah in this masjid. This command was not because Salah performed there would be invalid, but rather because the mosque itself was founded on impure motives- hypocrisy, division, and opposition to the true message of Islam.
A Timeless Lesson
The ruling derived from this verse is profound and relevant even today. If a new mosque is built adjacent to an existing one unnecessarily- not out of need but out of rivalry, arrogance, or sectarianism- then while prayers performed there remain valid, it is better to avoid it. A masjid is meant to unite, not to divide.
Conversely, the same verse mentions the correct place for prayer:
> “Indeed, a mosque founded on piety (Taqwa) from the very first day is more worthy for you to stand in.” (9:108)
This referred to Masjid Quba, where the Prophet ﷺ himself used to pray regularly. Those who worshipped there were described as people who took extra care to remain purified- both physically and spiritually.
Which Masjid is Founded on Taqwa?
Scholars differ on whether this verse refers only to Masjid Quba or also includes Al-Masjid An-Nabawi. Some narrations explicitly state that it was Masjid Quba (as reported by Ibn Abbas, Sahl Al-Ansari, and Uwaimir ibn Sa’idah). However, other reports suggest it also includes the Prophet’s Mosque since it was built by the Prophet ﷺ himself under divine guidance (Tirmidhi, from Abu Sa’id Al-Khudri).
In reality, both are included in the verse’s meaning, as they were both established with the highest level of sincerity and devotion to Allah.
The Importance of Sincerity in Building Mosques
One of the key takeaways from this incident is that the true merit of a masjid does not come from its size, grandeur, or location. Rather, its true value lies in the sincerity behind its construction. A masjid built purely for the sake of Allah carries immense blessings. On the other hand, if a masjid is established for political power, rivalry, or self-interest, then even if people pray there, its foundation is flawed.
The virtue of a masjid also depends on the quality of those who pray in it. A masjid frequented by righteous, knowledgeable, and God-fearing individuals naturally becomes a center of spiritual enlightenment.
A Reminder for Our Times
The story of Masjid Dirar serves as a powerful reminder for us today. In an age where divisions sometimes creep into our communities over minor issues, we must reflect: Are our places of worship built to foster unity, sincerity, and devotion? Or have personal agendas and rivalries tainted their purpose?
But this lesson does not only apply to physical masjids. It also applies to ideological institutions- the modern temples of our time.
The Mental Health Industry: A Modern Masjid Dirar?
Just as Masjid Dirar was built under the pretense of something good but was actually a vehicle for spreading a harmful ideology, many modern institutions operate the same way. The mental health industry, for instance, presents itself as a space of healing and well-being, but increasingly, it has become a vehicle for a secular, materialist worldview that denies the soul and reshapes human nature to fit ideological trends.
Therapy clinics, psychological research centers, and self-help industries are the modern temples where a new dogma is preached- one that often conflicts with traditional moral values and the human need for divine connection. They promise peace but leave people empty. They preach self-empowerment but foster self-obsession. They claim to help people heal but, in many cases, only deepen their confusion.
Just as the Prophet ﷺ was told to never stand in Masjid Dirar, perhaps we, too, should be careful about where we take our guidance from. True healing- like true worship- must be founded on Taqwa, not on ideologies built on rebellion against God.
The verse we began with ends with a powerful statement:
> “Which then is better? He who lays the foundation of his building upon Taqwa and seeking the pleasure of Allah, or he who lays the foundation of his building upon the edge of a crumbling cliff so that it collapses with him into the Fire of Hell? And Allah does not guide the wrongdoing people.” (9:109)
The question remains: Are we building our lives upon Taqwa, or are we placing our trust in structures that will ultimately collapse?
The Global ‘Church’ of Psychology & Mental Health
In our modern world, psychology and mental health have evolved into more than just fields of study- they have become a global belief system, a quasi-religious institution with its own doctrines, rituals, and high priests. This “church” of psychology operates much like a religion, defining human nature, prescribing paths to salvation, and enforcing strict ideological conformity.
Psychology as an Alternative Spirituality
There is no single psychology. Instead, various psychological schools exist, each offering different frameworks for understanding human behaviour. Personality theories, for instance, provide interpretive lenses through which desires, hopes, beliefs, and expectations are categorised and explained. They incorporate biological and social experiences, establishing norms and ideals that dictate what constitutes well-being, who is considered mentally “healthy” or “ill,” and how therapy should guide individuals toward an ideal self.
As philosopher Robert Roberts notes, personality theories act as “alternative spiritualities.” They do not simply describe human nature; they prescribe ways of being, shaping individuals through therapeutic interventions. In essence, they compete with traditional religious frameworks, offering their own vision of human flourishing- one that often excludes God and divine guidance.
The Psychologists as Priests and Prophets
Mental health professionals- counsellors, therapists, psychiatrists- operate as the prophet-theologians of this modern ‘faith’. They define what it means to be human, how people should think and feel, and what constitutes a meaningful life. Unlike traditional prophets, however, they often do so without reference to divine revelation, crafting a vision of human well-being that is entirely secular.
In addition to their prophetic role, they also serve as priest-theologians, guiding individuals through personal struggles, prescribing medications, and offering therapeutic rituals to achieve “healing.” But this healing is often confined to the material world, placing trust in human relationships, pharmaceutical interventions, and self-help techniques rather than divine reliance.
The Institutional Power of Psychology
The widespread influence of psychology and mental health is not necessarily due to their inherent superiority over religious traditions. Instead, their dominance is maintained through institutional power.
Just as religious institutions once held unquestioned authority over societies, modern psychology has embedded itself into every facet of life. Temples of psychological doctrine- such as the British Association for Counselling and Psychotherapy (BACP), the American Psychiatric Association, and the Royal College of Psychiatrists- serve as the custodians of this belief system. These institutions define ethical codes, train new clergy (psychologists, psychiatrists, counselors), and author sacred texts like the Diagnostic and Statistical Manual of Mental Disorders (DSM), which functions as scripture for the faithful.
The Global Missionary Work of Psychology
Like any dominant religious institution, the church of psychology spreads its gospel far and wide. Its missionaries- therapists, counsellors, social workers- work tirelessly to embed psychological ideology into education, healthcare, government policies, and even religious institutions. They dictate the moral dos and don’ts of modern society, classifying dissenters as mentally unstable, regressive, or dangerous.
Those who resist their doctrines face social ostracisation. If someone challenges mainstream psychological theories, questions the efficacy of certain therapies, or critiques the over-reliance on psychiatric medication, they are labeled as unscientific, irresponsible, or even harmful: secular takfir!
The Blind Faith of Muslims in Psychology
One of the most concerning developments is the uncritical adoption of this belief system by Muslims. Many have embraced the faith of psychology, pledging allegiance to its doctrines even when they contradict Islamic teachings. Muslim therapists and counsellors, trained in these secular institutions, often internalise their ethical frameworks without questioning whether they align with Islamic spirituality and morality.
Organisations like the BACP dictate codes of practice that subtly shape how Muslim professionals engage with their own communities. The language, concepts, and therapeutic approaches they use are not neutral; they are deeply rooted in a secular worldview that often ignores or even undermines the role of faith in human well-being.
The result? A growing number of Muslims see psychology as the primary source of healing, often sidelining or even dismissing traditional Islamic solutions for emotional and spiritual struggles. They view psychological institutions as their safety net, their saviour , their ultimate source of truth- without recognising how deeply they have been indoctrinated.
Defending the Temples of Psychology
It has reached a point where Muslims defend these psychological institutions with religious zeal. Any critique of their methodologies or underlying philosophies is met with hostility, as if questioning these institutions is an attack on truth itself. Their livelihood, social status, and professional credibility are tied to these institutions, making them deeply invested in upholding their doctrines.
In effect, they become the da’wah carriers of this new religion, preaching its tenets within Muslim communities, ensuring conformity, and dismissing traditional Islamic solutions as outdated or insufficient.
A Call for Independent Islamic Frameworks
Muslims have their own deen, their own doctrines of human psychology, healing, and well-being- rooted in the Qur’an and Sunnah. If there is a need to engage with modern psychological insights, it should be done on our own terms, through platforms that are independent of these secular institutions.
Islam provides its own framework for understanding human struggles, offering spiritual, social, and practical guidance that has stood the test of time. Rather than blindly adopting external ideologies, Muslims must critically evaluate whether these frameworks truly align with the wisdom and principles of Islam.
Are we building our understanding of human well-being on a foundation of Taqwa, or have we placed our trust in institutions built upon a crumbling ideological cliff?
Muslims must wake up to the reality that the church of psychology is not a neutral force. It is an ideological empire, promoting its worldview with the same fervour that missionaries once spread their religion across colonised lands. And just like the colonised minds of the past, many Muslims have become unwitting followers, unable to see the ideological shackles they have accepted.
It is time to reclaim our understanding of the human soul. Islam provides the ultimate framework for healing and self-understanding- one that does not require us to surrender our faith to the doctrines of a new secular priesthood.
