1

Mental Health: A Contrastive Analysis between Western and Islamic

Psychologies1

Mohd Abbas Abdul Razak 2 (Principal Researcher)

Abdul Latif Abdul Razak 3(Co-Researcher)

Abdulhamid Mohamed Ali Zaroum4 (Co-Researcher)

Abstract

Advancement in the way of life and urbanization has brought many great changes in the psychological

well-being of people in many parts of the world. Driven by the need to be materially affluent has

pushed people in the urban to unnecessary stress, anxiety, conflict, dilemma and a whole lot of other

adverse psychological state of mind. Due to these psychological problems, at times, people mainly

living in the cities respond in a negative way without considering the religious and ethical principles in

life. In the light of this situation, this small scale research would like to explore the concept of mental

health held by some selected schools in the Western mainstream psychology and Islamic psychology. It

is hoped that a proper understanding on the concept of mental health and its maintenance could help

people to lead a meaningful life: finding peace and harmony within themselves and in the external

surrounding.

Keywords: Mental Health, Contrastive Analysis, Western Psychology, Islamic Psychology

Introduction

The alarming statistics on the many reported cases of mental health in the media has

drawn the attention of the researchers towards this area of psychology. Driven by the

passion to understand what mental health is, this small scale research is directed

towards understanding some of the existing concepts on mental health. Very

precisely, it will explore ideas on mental health showcased to the world by Western

mainstream psychology, namely; Freudian Psychoanalysis, Radical Behaviourism and

Humanistic Psychology. In discussing the Western ideas on mental health, the

researchers will mainly focus on ideas provided by Sigmund Freud (1856-1939) from

psychoanalysis, J.B Watson (1879-1958) and Skinner (1904-1990) from behaviourism

and Abraham Maslow (1908-1970) and Carl Rogers (1902-1987) from humanistic

psychology. Upon analysing Western concepts on mental health, this research will

further advance in comparing them with what has been conceptualized by Islamic

Psychology. Since no discussion on mental health can be comprehensive and

interesting without discussing the issues on human nature and psychotherapy, this

research will also entertain some discussion in those two areas of psychology. It is the

contention of the researchers that topics on human nature, mental health and

psychotherapy are interrelated and inseparable. As such, any discussion on mental

health should also incorporate some ideas on human nature and psychotherapy.

What is Mental Health?

Mental health is also referred as mental hygiene. Defining what mental health is, can

be a difficult task as psychologists and counsellors give a wide array of definitions.

Compared to mental health, experts find a lot easier in defining what mental illness is. 1 This paper was presented at the International Conference on Interdisciplinary Quranic Studies, held in Tehran,

Iran, from the 6th

-8th

March,2017 2 Asst. Professor at the Dept. of Fundamental & Inter-Disciplinary Studies, KIRKHS, IIUM, maarji@iium.edu.my

3 Asst. Professor at the Dept. of Fundamental & Inter-Disciplinary Studies, KIRKHS, IIUM,

al_nuha@iium.edu.my 4 Asst. Professor at the Dept. of Fundamental & Inter-Disciplinary Studies, KIRKHS, IIUM,

alzaroumi@iium.edu.my

2

Basically, the term mental health refers to a balanced psychological makeup of a

person. An individual who enjoys positive mental health should also be free from

mental disorder. Moreover, a good or positive state of mental health or mental

hygiene describes of an individual who is living in harmony within himself and with

the social and natural environments surrounding him. According to WHO’s Fact sheet

No. 220 (2014):

“Health is a state of complete physical, mental and social well-being and not merely

the absence of disease or infirmity." Mental health is a state of well-being in which

an individual realizes his or her own abilities, can cope with the normal stresses of

life, can work productively and is able to make a contribution to his or her

community. Mental health and well-being are fundamental to our collective and

individual ability as humans to think, emote, interact with each other, earn a living

and enjoy life. On this basis, the promotion, protection and restoration of mental

health can be regarded as a vital concern of individuals, communities and societies

throughout the world.5

An individual who enjoys a good level of mental is not totally free from all

psychological challenges in his/her life. In other words, mental health does not

explain the absence of normal day-to-day psychological problems of life like stress,

anxiety, frustration, etc. People diagnosed of having serious mental health problems

are those who are unable to cope with normal daily matters with regard to their

psychological well-being.

Individuals faced with mental disorder for their inability to control their feelings and

emotions are people classified as those who need the help of a counselor,

psychologist, physician and therapist in overcoming their problems. The list on what

is a mental health problem is ever expanding due to the complexity of human lives

during this era of industrialization and globalization. Among the more common cases

of mental health are anxiety, grief, stress, mood disorder, learning disabilities,

addiction of all kind, relationship problems, ADHD etc6.

It has been highlighted by many experts that short term solution by the use of

psychotic drugs can help patients to overcome their problems but one should not be

dependent on those drugs for a long period of time. Long term usage of such drugs

can cause dependency and addiction. In the West and East, experts have come along

in recognizing spirituality and meditation as a long term solution to mental issues.

They also prescribe drugs to serious cases of mental health only, and that too should

not go on for a long period of time as such drugs have their own side effects on the

users.

Human Nature According to Freudian Psychoanalysis Freud’s ideas on human nature sound very pessimistic and deterministic. According to

him, man is no more than an animal enslaved to his sexual impulses. He further

thought that man being controlled by his libidinal impulses is unsocialized and

irrational in his behaviour. His pessimistic view on human nature is based on his

assumption that man is evil and selfish in his nature. 5 (http://www.who.int/mediacentre/factsheets/fs220/en/).Mental health: strengthening our response

Retrieved on the 7th

of January,2016 6 (https://en.wikipedia.org/wiki/Mental_health). Mental health. Retrieved on the 7

th January, 2016.

3

Besides being pessimistic, he also believed that the concept of human nature is a

deterministic one due to his assumption that every human being is chained to his/her

psychosexual developments in life. As such, man has no freedom to cut loose from

the shackles of his psychosexual developments (oral stage, anal stage, phallic stage,

latency period and genital stage).

Furthermore, Freud believed that there exist in man two types of instincts. One is the

life instincts (Eros) and the other is the death instincts (Thanatos). The life instincts

represent all that is essential for man’s survival on earth, like hunger, thirst and sex.

All these instincts function themselves by using a form of energy called libido.

Though the term libido basically means sexual energy, but Freud used it extensively

referring to all life instincts. On the other hand, the death instincts according to him

are related to aggression and destruction. Most psychologists agree that the death

instincts are something which Freud did not fully explain on it.7

In explaining the human psyche, Freud initially provided a topographical description

of it by dividing it into three parts; the unconscious, preconscious and conscious.

Freud believed that the conscious is a state of man’s awareness of the things and

events that are happening around him, while the preconscious state of the mind

explains the condition where man can bring to his awareness whenever he desires of

things and events that happened some time ago. And the unconscious state of the

mind relates to the inability of man to bring to his awareness of things and events that

happened in his life.8 According to Freud, no doubt the unconscious state of mind

cannot be brought to awareness under normal circumstances but the contents of it at

times emerge and manifest in dreams, through the slips of tongue and also when the

human body is in a state of hypnosis9

Later as an established psychologist who had conducted extensive research on the

human mind, Freud showcased to the world his structural model of the human psyche

by using terms like Id, Ego and Superego. These three terms do not refer to

regions/areas of the mind. Freud referred to them in his theory as mental constructs.

Freud also used this model in explaining his theory on how personality develops in an

individual. According to his theory the Id which forms the biological component of

the psyche lies in the unconscious. The Id operates at the pleasure principle.

Hedonism and Epicureanism as a philosophy of life well befit in describing the nature

of the Id. Its main concern is pleasure seeking and avoidance of pain and suffering.

By nature it is greedy and seeks for instant gratification without any consideration for

the ethical principle of the external world. While the Ego that forms the psychological

component of the psyche, works on the reality principle. As such, it is more cautious

of the external world and the social environment around the individual. It acts as a

medium for the Id and Superego. The Ego acts as the peace-keeper or policeman of

the human psyche by negotiating demands put forward by the Id and Superego. It has

its own way of fulfilling the wishes of the two by using one of its defence- 7 George, R. L. & Cristiani, T. S. (1990). Counseling: Theory and practice (3rd edn.), Boston: Allyn and Bacon,

p. 41. 8 Morris, C.G. (1990). Contemporary psychology and effective behavior (7

th edn.).New York: Harper Collins

Publishers, pp.32-33. 9 (http://www.crystalinks.com/freud.html). Sigmund Freud, retrieved on the 8th of January, 2016.

4

mechanisms. It tries to impress the society. The Superego that forms the third

component of the psyche is pretty much concern over social/moral and ethical issues

in an individual’s life. It works on the ideal principle. Further advancement into

Freud’s ideas on human nature demands some clarification on how he paints man as

an intellectual animal who is enslaved to his psychosexual developments in life. An

exploration into Freud’s ideas on the Id, Ego and Superego will explain that man

undergoes endless tension, stress, conflict, crisis, dilemma, chaos and all sorts of other

psychopathological problems mainly caused by the Id and Superego. Much of the

psychological problems in man are attributed to the on-going tussle among the Id, Ego

and Superego.10

These three psychic forces/entities fight for supremacy and

dominance over the human psyche. Although his ideas on the psychosexual

developments might sound unpleasant and vulgar at times for the morally and

spiritually oriented individuals, but nevertheless these ideas are essentially important

to put one on a solid ground in understanding his concept on man. Freud’s theory on

man describes that the inner self of man is more dominant that his social environment.

Man’s adult life is largely shaped by his childhood experience which is mainly sexual

in nature (psycho-sexual developments). In reading Freud, one would discover that by

overemphasising on the role of the unconscious, he overlooked the significant impact

and contribution of the environment, peer groups and the society as a whole on the

personal growth and happiness in peoples’ lives.11

Mental Health According to Freudian Psychoanalysis

Mental health perceived by psychoanalysis or rather by Freud is the psychological

well-being of an individual that relates to the harmonious relationship between the id,

ego, and superego and between the person and the real world in which he or she lives.

A stable and harmonious condition of the human psyche is an effort done by the ego

to reconcile the id, superego, and the external world by perceiving and choosing

opportunities to satisfy the libidinal demands of the id without transgressing the

standards required by the superego.12

The failure of the ego to act as a peace keeper among the id, superego and the external

world means chaos and disharmony in the psyche of an individual. Under a state of

disharmony an individual will face psychological disturbances like stress, anxiety,

frustration and many other mental illnesses. In the psychoanalysis concept of mental

health, the ego plays a vital role as the neutralizing force without going to any

extreme ends in facing the demands made by the id, superego and the external world

of reality.

Psychotherapy in Freudian Psychoanalysis

The Freudian psychoanalytic therapy has two objectives. The first one is to modify

the individual’s character and behaviour by making the unconscious conscious. While

the second objective is to strengthen the ego as this will make the behaviour of an

individual to comply with the reality and not so much enslaved to the blind demands

of the libidinal forces. In the process of psychotherapy, the client’s childhood 10

See- Mohd Abbas Abdul Razak (2011).Contribution of Iqbal’s dynamic personality theory to Islamic psychology:

A contrastive analysis with Freud and selected mainstream western psychology, (Kuala Lumpur: IIUM). 11

(http://www.slideshare.net/evrimb/week-5-presentation-personality-and-social-development-final). Personality and Social Development, retrieved on the 11

th January, 2016.

12 Stevenson, L. (1987). Seven theories of human nature. New York: Oxford University Press, p.77

5

experiences are reconstructed, discussed, interpreted and analysed. The effort done by

the therapist in psychotherapy is not only solving problems and suggesting new

behaviour but to venture deep into the past life style of the client. By doing so the

therapist will be able to develop the self-understanding of the client, this is very much

needed for a change in character.13

In a nutshell, psychotherapy in the Freudian concept refers to the effort done by the

therapist to explore and analyse the contents of the id and to make adjustments to it,

so that it will comply with the existing world of reality. The therapist will have access

to the contents of the unconscious during free-association with the client, by

interpreting dreams and also when the client is under the state of hypnotism.

Human Nature According to Radical Behaviourism Behaviourism as a school of thought in psychology has its roots in John Locke’s

(1632-1704) theory of associationism. J.B. Watson (1878-1958) the founding father

of behaviourism shared the same ideas with Locke which says that the child’s mind is

a ‘tabula rasa’ at birth- so pure and clean, waiting to be written on by its experience.14

This school of psychology does not believe in the innate knowledge possessed by

man. According to Watson, man is nothing more than a mechanical object that can be

conditioned and programmed to do any task.15

Besides Watson, B.F. Skinner (1904-1990) who is one of the most influential

experimental psychologists in behaviourism also believed that only science can enable

man to understand the truth about nature and also on human nature. By giving science

the top priority, he advocated that empirical study of human behaviour will be the

most appropriate way to arrive at the true understanding on man.16

By introducing and

applying scientific approach in psychology, the behaviourists came to the assumption

that any human behaviour can be studied by taking man to the laboratory for

observation and experimentation. Furthermore, they also presumed and generalized

results obtained from experiments conducted on animals to be similar with that of

human beings. With the general assumption that behaviours of animals and man are

basically the outcome of learning experience, they put great emphasis on the classical

and operand conditioning in producing the desired behavioural change. Moreover, the

behaviourists believe that all human behaviours can merely be explained in terms of

stimulus-response reactions. In behaviourism, all of man’s stimuli come from the

environment and nothing comes from man’s inner self.17

As radical behaviourists do not believe much on man’s innate knowledge and other

hidden potentials existing within man during birth that can emerge and manifest in

later part of his life, they take a neutral stand with regard to the question: whether man

is good or bad in his nature. Their neutrality states that man is neither intrinsically

good nor bad. Therefore all human behaviours either good or bad are learnt by man 13

Corey, G. (1986). Theory and practice of counseling and psychotherapy (3rd. ed.). California: Brooks/Cole Publishing Company, p.29. 14

Hayes, N. (1995). Foundations of psychology. New York: Routledge, p. 249. 15

Watson, John Broadus. (1928). The ways of behaviorism. New York and London: Harper & Brothers, p.104. 16

Op. cit. Stevenson, L., (1987), pp.106-107 17

Langgulung, Hasan. (1981). Beberapa tinjauan dalam pendidikan Islam. Kuala Lumpur: Penerbitan Pustaka Antara, p.127.

6

from the environment in which he lives. To them, man learns through normal learning

process, as well as through social learning. Man has the tendency to influence others

through his behaviour and likewise to be influenced by others in his own behaviour.

As such, they give much emphasis on stimulus-response, reinforcement, reward and

punishment in their concept of learning. In addition to that they also believe man can

conceptualize and control his own behaviour.18

By taking the neutral position in their

concept of human nature, they do not believe in ideas such as universal values or

ethics that can be common to all humanity. On the contrary, they believe that every

individual is a product of the culture, norms and customs in which he or she has been

brought up.19

Mental Health According to Radical Behaviourism

The behaviorist concept of mental health explains one’s ability to develop the natural

tendencies and habits that help one to adapt, interact and to get along with others in

the society and it also explains the manner how one faces matters that involve

decision-making. The individual’s habits should comply with the accepted practice of

the immediate environment in which he or she lives. Under such a condition one is

deemed to be in a good state of mental health. On the contrary, when one develops or

acquires the wrong sort of habits which are not acceptable to the society then he or

she will be in a bad state of mental health where the emotion of the individual will be

disturbed. So, the criterion that decides the well-being of a person and his or her

mental health is the social criteria which relates to the environment.20

Psychotherapy in Radical Behaviourism

Psychotherapy under the behaviourist concept is an attempt intended to change certain

targeted behaviours as well as pathological symptoms of the clients and not as an

attempt intended to alter some unseen or unconscious inner state of the human psyche

as advocated by psychoanalysis.21

In behaviourism the terms modification and

behaviour therapy are synonymous, they describe the effort made by the therapists to

help clients change their pathological behaviours. The behaviourist therapist functions

as a teacher, director and also as the expert in diagnosing the maladaptive behaviour

and in prescribing curative measures that will help clients to improve their

behaviours.22

In psychotherapy, the behaviourist are of the assumption that clients

during therapy, with the given techniques and skills of self-change have the capacity

to improve their pathological problems by modifying one or more of the various

factors that influence their behaviour. The main principle in behaviour therapy is that

the client is given the major say in deciding the objectives of the treatment. A client in

therapy is asked to act rather than to ponder passively and introspect deeply on their

problems.23

18

Op. cit., George, R. L. & Cristiani, T. S., (1990), p. 88. 19

Badri, Malik Babikar. (1996).The AIDS dilemma: A progeny of modernity.In Al-Attas, Sharifah Shifah (ed). Islam and challenge of modernity (pp. 123-210). Kuala Lumpur: International Institute of Islamic Thought and Civilization, pp.162-163. 20

Op. Cit.,Langgulung, Hasan, (1981), pp.128-129. 21

Ewen, R.B. (1993). An introduction to theories of personality. New Jersey: Lawrence Erlbaum Associates Publications,p.486. 22

Op. cit., Corey, (1986), pp.176-179. 23

Fadimen, J. & Frager, R. (1994). Personality and personal growth (3rd. ed.). New York: Harper Collins College Publishers, pp.360-361.

7

Human Nature According to Humanistic Psychology

Humanistic psychology which came after psychoanalysis and behaviourism has often

been called the ‘Third Force’ in psychology. This school of psychology came into

existence through the inspiration it acquired from the existential and phenomenology

philosophies that emphasized much on the ‘here and now’ in the human life. As the

‘Third Force’ this school of psychology started in the United States and Europe in the

1950’s. Ever since then this school has been expanding steadily in number and

influence.24

Humanistic psychology as a movement was not happy with Freud’s

concept of human nature that depicted man as an animal full of sexual and aggressive

energy that drive him wild and reckless in the pursuit of his selfish motives.25

One among the many concerns of humanistic psychology is to highlight the positive

side of human nature that was overlooked by earlier schools of Western psychology.

Humanistic psychologists pay much attention and emphasized strongly on the parts of

human nature that are distinctively possessed by man, such as reflection, reasoning,

judgment, self-awareness, rationality and creative imagination. Even though

humanistic psychologists emphasized a great deal on the above unique powers, they

did not fail to acknowledge the existence of the unconscious and irrational motives as

part of human nature. To them, what is more important than the unconscious and

irrational motives are the conscious planning and emphasized that each person is

unique due to his or her learning and personal experience. According to them, the

uniqueness of each individual should draw the attention of each person to discover

who he or she is, and what sort of a person he or she wants to be. Only through such

an effort one can fully develop his or her potentials as a self-directing human being26

The humanistic concept on human nature is very different from the psychoanalysis

and behaviourist schools of psychology. Humanistic psychologists are against the

ideas of psychoanalysis which states that man is irrational, unsocialized and self-

destructive, while behaviourism which states that man is merely a mechanical being

that reacts to the stimuli that come from the environment. On the contrary, humanistic

psychology presents a very optimistic and positive concept on human nature.

Psychologists in this school believe that man is good intrinsically and can guide,

regulate and control himself towards a fully-functioning person and also towards self-

actualization.27

Before pursuing any further into the humanistic concept on human

nature it will be more appropriate to look into the term ‘self-actualization’ and also on

the characteristics of a ‘self-actualizing’ person as perceived and conceived by the

humanists. Going into details of a ‘self-actualizing’ person is deemed important at this

juncture of the study due to the fact that the noun ‘self-actualization’ and the verb

‘self-actualizing’ are terms too often used by the humanists. It is also worth

mentioning that all their views on man, be they related to personality, mental health,

creativity, psychotherapy or motivation are ultimately linked to ‘self-actualization’ a 24

Misiak, H. & Sexton, V.S. (1973). Phenomenological, existential and humanistic psychologies. New York: Grune & Stratton, p.115. 25

Maslow, Abraham. (1968). Toward a psychology of being. (2nd edn.). New York: D. Van Nostrand, p.5. 26

Morris, C.G. (1990). Contemporary psychology and effective behavior (7th edn.).New York: Harper Collins Publishers,p.40. 27

Op. cit., Langgulung, Hasan (1981), pp.131-132. Langgulung, Hasan (1991a). Kreativiti dan pendidikan: Suatu

kajian psikologi dan falsafah. Kuala Lumpur: Dewan Bahasa dan Pustaka, pp.6-7.

8

term coined by Kurt Goldstein (1878-1965) but later popularized by Maslow and Carl

Rogers (1902-1987).28

Hence, the synthesized ideas of Maslow and Rogers on ‘self-

actualization’ are well defined by Zimbardo (1992) in these words:

Self-actualization is described as a constant striving to realize one’s inherent

potential- to fully develop one’s capacities and talents. Experiences that are perceived

to maintain or enhance the self are evaluated positively and sought out. Those

experiences that oppose the positive growth of the person are evaluated negatively

and avoided. This innate striving toward self-fulfilment and the realization of one’s

unique potentials is a constructive, guiding force that moves each person toward

generally positive behaviours and enhancement of the self.29

Mental Health According to Humanistic Psychology

Humanistic psychology deems people who are psychologically healthy as those who

are able to actualize their potentials as much as possible. In Maslow’s opinion the

psychologically healthy people have the tendency to accept themselves for what they

are. They are more open to admit their weaknesses eventhough they do not make

efforts to improve them. They also feel less restricted by the cultural norms and

customs and feel free to express their desires. In other words, they are not ruled by the

standards imposed and expected by the society but by their own character.

Furthermore, Maslow thinks, people who cherish good mental health tend to have

relatively few friends but they enjoy a very deep and rewarding friendship with their

friends. He also considers people who are creative according to his own definition of

creativity to be people of good mental health. Last but not least, people who are

psychologically healthy are considered to be potentially fit to experience peak

experience in their lives. Peak experience according to Maslow, is a pleasant

experience where people feel free from anxieties and feel the togetherness with

nature.30

Psychotherapy in Humanistic Psychology

Psychotherapy in humanistic psychology is based on client-centred therapy. Carl

Rogers, who popularized the client-centred therapy, emphasized that the aim of the

therapy though meant for solving clients problems; it is also meant to assist clients in

their growth process that will enable them to cope with their immediate and future

problems. Besides that, psychotherapy in humanistic psychology also invites

individuals to discover their real selves. The ultimate aim of the therapy is to help

individuals undergoing therapy to become a fully-functioning person. Rogers further

explained that the type of individuals expected to emerge after going through

psychotherapy are people who become immensely actualized with having an openness

to experience trust, in themselves, an internal source of evaluation and also a

willingness to continue growing. In humanistic psychology, the therapist builds a

good relationship with his or her clients on a person to person level that creates the

much needed freedom and courage for clients to venture and explore the areas of their

life that were either overlooked or distorted prior to the therapy31

28

Mischel, W. (1993). Introduction to personality. (5th edn.). Orlando: Harcout Brace Jovanovich College Publishers, p.267. 29

Zimbardo, P.G. (1992). Psychology and life (13th edn.). New York: Harper Collins Publishers, p.525. 30

Burger, J.M. (1986). Personality: theory and research. Belmont: Wadsworth Publishing Company, pp.272-273. 31

Op. cit., Corey (1986), pp.101-107.

9

In addition to the above, the therapist in the process of psychotherapy should listen

very attentively to the clients and must feel empathy and sympathy to what comes out

from the deep recesses of the client’s heart. Also during psychotherapy the therapist

does not move into any authoritative position to direct the client in any decision

making. Hence, the goals in psychotherapy is something decided by the client, like

any behavioural change that is desired, normally from bad to good, etc.

Psychotherapy in the humanistic context is more concerned in remedying the

immediate situation of the client and to prepare the client on how to successfully

handle future problems. This approach is diametrically opposite to the psychoanalysis

approach in psychotherapy which places great importance in the immediate and the

past experiences in life as far as going back to childhood experience of the client.

Furthermore, humanistic psychologists do not apply methods applied by

psychoanalysis, like hypnotism, dream interpretation, etc. in psychotherapy in order to

understand the psychological problems faced by the client. On the contrary, they get

access to the information they wanted to know from the client in an effort to help him

or her by verbal communication. As such, they believe and emphasize on good

listening skills on the part of the therapist. To them, listening attentively to the client

can take a therapist to the root of any psychological problems faced by the client.32

Human Nature According to Islamic Psychology

Among all creations in the heaven and earth, only man has been bestowed with many

distinctive qualities. As the recipient of these distinctive qualities from Allah the

Almighty, man is placed on the highest pedestal in the hierarchy of creations. Some of

these distinctive features are; man has been created in the best of forms (Al-

Qur’ān,Al-Tīn:1-4), provided with the creative intelligence (Al-Qur’ān, Al-Baqarah:

31-34), given the power of speech and freedom of choice (Al-Qur’ān,Al-

Rahmān:4;Al-Insān:3). Due to the fact that man has been endowed with such noble

qualities or for some other reasons only known to the Creator, man has been chosen to

be His Khalīfah (vicegerent) on earth. Apart from that, man has been further honoured

in his stature and position when Allah made all things created in the heaven and earth

to be of service to him. (Al-Qur’ān, Al-Jāthiyah: 13; Al-Isrā’:70).33

After giving the

preview on the status enjoyed by man in the Qur’an, the following will be an

elaboration on the preceding points highlighted on Man:

The Concept of Man in Islam

The Islamic concept on man is a comprehensive and all-encompassing one. According

to the Islamic concept, among all creations in the heaven and earth, only man stands

on the pinnacle to be called as the best creation of Allah the Almighty. It has been

mentioned in the Qur’an that God has created man in the most beautiful and excellent

manner: “We have indeed created man in the best of moulds” (Al-Qur’ān, al-Tīn: 4).

This exalted position and stature makes man superior to angels and other luminous

creations like the sun, moon, stars, etc. The greatness of man has been further

explained in the following verse:

32

Mohd Abbas Abdul Razak (1997).Human nature: A comparative study between western and Islamic psychology, Kuala Lumpur: IIUM),pp.66-69. 33

Mohd Abbas Abdul Razak (2011).Contribution of Iqbal’s dynamic personality theory to Islamic psychology: A contrastive analysis with Freud and selected mainstream western psychology,(Kuala Lumpur: IIUM),p.1.

10

We have honoured the sons of Adam; provided them transport on land and sea; given

them for sustenance things good and pure; and conferred on them special favours

above a great part of our creation (Al-Qur’ān,Al-Isrā’:70).

Having achieved a noble position in the sight of Allah does not guarantee man to be in

that position forever. As explained in Sūrah al-Tīn, verse: 5, man will fall from the

honoured position given by Allah when he transgresses the limits set by Allah. As

such, achieving honour or disgrace in the sight of Allah, is a choice left to man to

decide. Apart from being the best creation, man in the Holy Qur’an has been

addressed as the Khalifatullah fī al-ard (Allah’s vicegerent on earth). This esteemed

position was conferred to man in spite of the protest and remonstration that came from

the angels on the eve of his creation. The exact dialogue that took place between

Allah and the angels explains clearly as to why the angels protested, can be well

understood by going through this verse from Sūrah Al-Baqarah:

Behold, thy Lord said to the angels: “I will create a vicegerent on earth.” They said:

“Wilt Thou place therein one who will make mischief therein and shed blood?-whilst

we do celebrate Thy praises and glorify Thy holy (names)?” He said: “I know what

ye know not” (Al-Baqarah: 30).

The exegesis on the above verse explains that the angels foresaw some negative

attitudes of man, while Allah, the All Wise saw many of the positive things that man

is capable of performing on earth. As such, Allah granted man with many gifts that

will enable him to carry out his duties well as the vicegerent of God. Among the gifts

that man acquired from Allah were authority, freedom of action, intelligence, etc.34

The title Khalīfah places man in an honoured position to be Allah’s deputy;

administrator; representative, etc. on earth. His position as Allah’s Khalīfah gives him

power and authority to rule, manage and preserve the earth. Al-Maududi, in his

commentary of the Holy Qur’an, explains that man’s status as the Khalīfah (pl.

Khalā’if and Khulafā’) of Allah does not make him the master of the universe, but

only as a deputy who is allowed to exercise the delegated powers given to him by

Allah the all Supreme. He further expounds that the office to vicegerency can be used

by man in two ways: to either abuse the power and authority for the spread of evil and

injustice or to use them for things that are good for humanity.35

In Islam, man is born with the Fitrah (primordial nature). Al-Fitrah in the Arabic

language renders several different meanings that reveal the many positive and

interesting dimensions of human nature. One meaning to the word Al-Fitrah explains

that man comes to this world without any stain of sin. This Islamic concept of Al-

Fitrah rejects the doctrine of the “Original Sin” as espoused in Christianity. The other

meaning of Al-Fitrah as stated in the Holy Qur’an explains that naturally man has

been born as a believer in Allah the Almighty. 36

Further exploration into the topic on

man in the Holy Qur’an reveals that he has a dual nature; body and spirit (Rūh). The

Holy Qur’an explains that after creating Adam (P.B.U.H.), Allah breathed into him

His spirit: “Behold! Thy Lord said to the angels: “I am about to create man, from 34

Rahman, Afzalur (1988). Muhammad: Encyclopedia of Seerah. Vol. 6,( London: Seerah Foundation),p.1. 35

Al-Maududi, Seyyed Abu A’la (1992).The meaning of the Qur’an,Vol.1 (7th

edn.),( Lahore: Islamic Publication (PVT) Limited, pp. 66-68. 36

See Al-Qur’an (Al-Rūm:30).

11

sounding clay form mud moulded into shape; “When I have fashioned him (in due

proportion) and breathed into him of My spirit, fall ye down in obeisance unto him”

(Al-Qur’ān, Al-Hijr: 28-29). As such, all human beings who are the progeny of Adam

(P.B.U.H.) are made up of two elements; the physical body, which represents clay, is

mortal, and the Rūh, or the spirit, which is immortal that leaves the body upon death

of an individual.

Man, who has been made the most honoured creation of Allah, is also entrusted with

the Amānah (trust) from Allah; “We did indeed offer the Trust to the Heavens and the

Earth and the Mountains; but they refused to undertake it, being afraid thereof: but

man undertook it- he was indeed unjust and foolish” (Al-Qur’ān, Al-Ahzāb: 72). The

word Amānah in the Holy Qur’an has several meanings to it. Amānah can be referred

to reason, intellect or the faculty of volition.37

The other aspects of Amānah also mean

the power and authority given to man through the office of vicegerency. Last but not

least, Amānah could also mean the sum total of all the decrees, commands (Amr) and

prohibitions (Nahy) present in the Sharī‘ah.38

Another aspect of man, explained in the

Islamic concept of human nature, is that, man has been given the Mīthāq (covenant).

Through this covenant, humanity as a whole has accepted Allah to be their Lord and

Cherisher while they were in the form of spirits in ‘Ālam Al-Arwāh (in the realm of

the spirits). This contract between man and his Lord has been made long before he

was born into this world.39

According to Afzalur Rahman (1988), through this covenant, Allah has imbued in the

heart of every human being the knowledge that He is Allah the One and the Only

Lord that deserves to be worshipped. The content of this covenant is retained in the

subconscious mind of man as potentiality that can be brought to consciousness.

Factors like type of education, social environment, etc. could never totally efface or

tarnish the covenant, but the least they could do is to pervert and prevent the covenant

from coming to the conscious part of the human being. In addition to this, Rahman

also believes that in spite of the perversion and prevention caused by wrong education

and negative social influences, the covenant as a potential lies embedded in the

subconscious mind of man and it will emerge to reality in response to the positive

external factors. Some of these factors that have always invited and called humanity

to the remembrance of the covenant were the prophets, heavenly Books, inviters to

the Truth from among the followers of the prophets, good social environment, proper

and correct education, etc.40

Man being the vicegerent of Allah was also elevated in his stature and position when

he was taught Al-Asmā’ (attributes of Allah/ the beautiful names of Allah) by God

Almighty Himself. The reference to man as the recipient of ‘the names’ has been

stated in Sūrah Al-Baqarah: 31-32). As a result of Allah teaching Al-Asmā’ to Adam,

the human race as a whole was able to achieve the status of being the most

knowledgeable of all creations in the heavens and earth. Muslim scholars differ in

their opinion with regard to the exact meaning of Al-Asmā’ mentioned in Sūrah Al- 37

Asad, Muhammad The message of the Qur’an, (Notes no. 87-89), (Gibraltar: Dar al-Andalus, 1980), pp.653. 38

Op. cit.,Rahman, Afzalur (1988), pp.15-16. 39

See Al-Qur’an( Al-A‘rāf: 172). 40

Op. cit., Rahman, Afzalur (1988), pp.9-10.

12

Baqarah, verse 31. In giving his comments on the view of early Muslim scholars on

Al-Asmā’, this is what Abdullah Yusuf Ali (1989) says:

The names of things: “according to commentators means the inner nature and

qualities of things, and things here would include feelings. The particular qualities of

feelings which were outside the nature of angels were put by Allah into the nature of

man. Man was thus able to love and understand love, and thus plan and initiate, as

becomes the office of vicegerent.41

According to Langgulung (1986), Al-Asmā’ mentioned in verse 31 of Al-Baqarah

refers to Al-Asmā’ Al-Husnā (the 99 Beautiful Names of Allah) mentioned in the Holy

Qur’an. He further expounds that these beautiful names represent the attributes of

Allah given to man as potentials that need to be developed and actualized in the life of

an individual Muslim. By doing so, the individual will be able to fulfill and perform

his duties and obligations that will be considered in Islam as an act of ‘Ibādah (acts of

worship done in seeking the good pleasure of Allah).42

Whatever the meaning deduced

from the word Al-Asmā’, one fact that is clearly related to human nature is that man

has been exalted in his potential and knowledge compared to what has been given to

the angels. With regard to the knowledge given to the angels and man, Zafar Afaq

Ansari’s (1992) opinion reflects the point that Al-Asmā’ means an immense and

unlimited potential of knowledge. He further asserts that the knowledge given to the

angels is limited and specific, while man is bestowed not only with knowledge but

also the capacity to generate new knowledge.43

Another thing that needs to be highlighted here is the statement made by the angels in

Al-Baqarah, verse 31. This verse reveals the humble acceptance of the angels of their

limited knowledge compared to that equipped and possessed by man. It also reveals

that their protest and undermining of man’s strength and potentials on the eve of his

creation were mistaken. Moreover, man compared to the angels, has the freedom of

choice to act, react and respond to the many of the biological, psychological and

sociological (environmental) demands of his mundane life. In his choice, man can be

either good or evil; a righteous or a perverted transgressor towards what has been

instructed in the Holy Qur’an. This has been stated in the Holy Qur’an: “We showed

him the way; whether he be grateful or ungrateful (rests on his will)” (Al-Qur’ān, Al-

Insān: 3). A similar statement on the freedom of choice has also been mentioned in

Sūrah al-Balad, verses 8-10; “Have We not given him two eyes, and a tongue and two

lips, and shown him the two highways (of good and evil)”. Besides man, the other

creation of Allah which is a ‘rational’ being and enjoys the freedom of choice is the

jinn (genie). However, the freedom enjoyed by the jinn is limited compared to man.44

The final aspect of man in Islam is that, he is forgetful. In the holy Qur’an one can

read the forgetful nature of man in the story of Adam (pbuh). As the father of

humanity, he ate the fruit of the forbidden tree together with his companion Hawwa 41

Ali, Abdullah Yusuf,(1989). The Holy Qur’an: Text, translation and commentary,(Maryland: Amana Corporation), Note no. 48, 1989, p.24. 42

Langgulung,Hasan.(1986). Manusia dan Pendidikan: Suatu Analis Psikologi dan Pendidikan, (Jakarta: Penerbit Pustaka Al-Husna), pp.263-264. 43

Ansari, Zafar Afaq (ed). (1992) ‘Qur’anic concepts of human psyche’,(Islamabad: International Institute of Islamic Thought, Pakistan),pp.1-14. 44

Op. cit., Mohd Abbas Abdul Razak, (2011), p. 81.

13

(pbuh) while he was in the garden of paradise. This incident has been mentioned in

Sūrah Tāhā 20: 115, “We had already, beforehand, taken the covenant of Adam, but

he forgot: and We found on his part no firm resolve” (Ali, 1989).This nature of being

forgetful is a trait the progeny of Adam has inherited from hm. In concluding the

preceding discussion on human nature from the Islamic perspective, it can be said that

man shares some of his basic characteristics with animals and he also inherits some

attributes found in the angels and also some of Allah’s attributes. Man in his desire for

food, sex, anger, greed and rivalry etc. resembles the animals. While in his interest in

singing the praises of God and in performing other meritorious acts of devotion he

resembles the angels, and finally in showing love, care, kindness, sympathy, empathy

and etc. man emulates some of the godly attributes of God Almighty. The laxity on

the part of man in developing and in actualizing the angelic and godly attributes in

him, make him go steep and deep in his animal nature. Due to this, he becomes a

perverted transgressor and goes beyond all limits set by Allah in the Qur’an. On the

contrary, when man develops and actualizes the angelic and godly attributes he

becomes an angelic as well as a godly individual who qualifies himself or herself in

gaining Allah’s good pleasure. It has been envisioned in the Qur’an and Hadith that

such an individual will taste happiness in this world and an everlasting felicity in the

hereafter.45

Mental Health According to Islamic Psychology

Mental health in the context of Islamic psychology does not only describe the state of

an individual who is free from psychopathology, but it also pays much attention on

the many positive aspects through which mental health can be maintained and

improved. According to Hasan Langgulung (1934-2008), mental health in Islam

describes the condition of the human psyche which feels content and tranquil by

abiding the good morals of Islam in life. He further believes that the Islamic emphasis

on good morals and avoidance of bad habits and degrading conducts in life in a way

explains the fact that following good morals will lead one to a good state of mental

health and on the contrary bad habits and conduct will lead one to a bad state of

mental health.46

The reason why Hasan thinks that the good morals of Islam as the

strong base on which the Islamic concept of mental health rest upon is due to the fact

that it encourages and nurtures an individual to build a good relationship with Allah

Almighty, with his/her Self, nature and others in the society. It is hoped that an

individual who succeeds in binding and maintaining the above said good

relationships will cherish a positive state of mental health for the reason, that much of

man’s psychological problems like stress, anxiety, conflict, envy, rage, etc, arise when

either one or all the relationships become debacle.

Islamic psychology further explains that man in his effort to achieve a positive mental

health has to go through a process of spiritual purification popularly known as

‘Tazkiyat al-Nafs’. During the course of spiritual purification, many of man’s spiritual

diseases are cured not physically with drugs and surgery, but with spiritual cure and

healing such as Dhikr (meditation and remembrance of Allah), Tilawah (reading of

the Qur’an), Taubah (repentance) and etc. Early Muslim scholars wrote many books

on how man can maintain a positive mental health. Very particular, Al-Ghazali (1058- 45

Ibid., Mohd Abbas Abdul Razak, ( 2011), pp.77-96. 46

Langgulung, Hasan. (1991b). Kreativitas dan pendidikan: Analisis psikologi dan falsafah. Jakarta: Penerbit Pustaka Al-Husna, pp.203-204.

14

1111) who was a great thinker, philosopher and a Sufi-scholar wrote quite

passionately on human nature and on the spiritual path of man. In his monumental

work the Ihya’ ‘Ulum al-Din (Revival of the Religious Sciences) he wrote on the

journey of the human Nafs (human soul).47

In Ihya, Al-Ghazali elaborates the many

dimensions of the human life pertaining to physical and spiritual cleanliness,

knowledge, worship, man-God relationship, man to man relationship, etc. In this book

too, Al-Ghazali explained on how one can purify one’s soul from the lowly

animalistic passions through religious rituals and meditation. Al-Ghazali also

provided ways and means through which man can change his behaviour to be a better

person in order to experience the spiritual upliftment that will grant man happiness in

this life and an everlasting felicity in the hereafter. On the spiritual dimension of man,

Al-Ghazali elaborates on the nature of the human soul and its psychospiritual

development towards perfection. His ideas on the personality development of man

towards Insan Kamil or Insan Salih (perfect man or righteous man) among others

include the maintenance of a positive mental health and spiritual training done by an

individual to avert the spiritual diseases that linger in the human soul.

Very particularly, in Kitab Riyada al-Nafs (spiritual training) of the Ihya, Al-Ghazali

explains on the Amrad al-Qulub (spiritual diseases of the heart). In this chapter the

great Imam dwells at length on the different kinds of spiritual disease that attack the

human soul. As a mystic Al-Ghazali not only highlighted the spiritual diseases

experienced by man but also provided remedy on how to overcome many of the

spiritual and psychological problems faced by man. Among the spiritual diseases

enlisted by the like of Al-Ghazali, Suhrawardi (1154-1191) and others are:

1. Nifaq (hypocrisy)

2. Pride and arrogance

3. Hawa or desire

4. Self-beholding

5. Avarice

6. Negligence

7. Restlessness and levity

8. Ostentatiousness or Ria (Cited in Amjad)48

Further reading into Al-Ghazali explains that stability and harmony of the human soul

acts as a prerequisite for an individual to enjoy good mental health and happiness. To

Al-Ghazali, the human soul is the ‘king of the body’ and all other parts of the body act

as servants that will follow its command. When the soul is well-guided with the

Divine Will, enriched with good spiritual qualities and inculcated with true

knowledge, all of man’s mental attitude and disposition will be good and positive.

Islamic psychology which is based on the teachings of the Qur’an and Sunnah

explains that human personality development and mental health are closely related to

the spiritual dimension of man. In the Qur’an, the spiritual dimension of man is

explained using words like Ruh (spirit), Qalb (heart), ‘Aql (intellect) and Nafs (self).

The constant interplay and struggle of these four entities in the human psyche will

determine an individual’s type of personality and the level of mental health enjoyed

by him/her. Islamic psychology calls for keeping a balance of the demands placed by 47

See Imam Al-Ghazali. n.d. Ihya ulum al-din. Vol. 1, Egypt: Dar Misr lil- Tiba’ah. 48

Amjad, Naumana. (1992). Psyche in Islamic Gnostic and philosophical traditions. In Ansari, Zafar Afaq (ed.), Qur’anic concepts of human psyche (pp.39-56). Islamabad: International Institute of Islamic Thought (Pakistan), pp.49-50.

15

the four psychic entities. An investigation into the spiritual dimension explained in

Islam has revealed the fact that among the four entities, the Qalb has a greater role

and function compared to the others. The word al-Qalb appears hundred and forty-

four times in the Qur’an. The heart (al-Qalb) mentioned in the Qur’an should not be

mistakenly understood with the gross physical organ that lies in the bosom of an

individual. The Qalb as explained by Muslim scholars is referred to the subtle

spiritual light that is contained within the cone shaped structure of the human heart.

The physical human heart can be considered as the point of interaction between the

body and the Qalb as a spiritual entity.49

With regard to the role and function of the

Qalb, Ansari (1992) said the following:

[It] represents the faculty or capacity of human personality which enables the person to

know and understand the reality of things, make evaluative judgements, and sift the

right from the wrong. The functions of the qalb are described quite frequently in the

Qur’an along with the sensory capacities of human beings, indicating that what the

qalb does is an extension and a superior function of what is being done at the lower

level by the sensory organs like eyes and ears. However, if the functions of the qalb are

blocked the sensory organs lose their utility.50

The relationship of the Qalb with the sense organs/sense perceptions can be well

explained that these organs act as windows or gateways through which the

transcendental Qalb gets information of the physical world. Data received by the Qalb

will be processed by its inner illumination and reveals their interrelationship and

meaning to the self. Later this meaning will form the basis of judgment and decision.

As such, the Qalb makes the evaluative judgement and arrives at a decision, while the

brain and the nervous system function as instruments to implement it.51

The Qalb’s

role as the evaluative decision maker in the human psyche makes it the centre or seat

of personality, alongside with its other roles as the seat of intellectual faculties,

understanding, affections and emotions. The human Qalb, when properly functioning,

can enhance the positive tendencies of the human personality that leads to a state of

constant awareness and self-understanding. On the contrary, when it becomes

subdued by the continuous persuasive demands of the Nafs Ammarah (the Nafs

impelling towards evil/the evil self) it loses the proper perceptual and cognitive

functions. As a result of this, man’s God-consciousness and his capacity for

knowledge and sound judgment become clouded. [52

] [53

]

As a consequence of the above state, man loses his honoured position of being the

best creation to a level below to the animals in his nature. This downfall of man is

caused by the spiritual blindness of the Qalb that affects man’s sensory organs,

emotion, affections, cognition and personality. The verse Al-A’raf 7:179, elucidates

vividly the condition of man whose Qalb is defeated by the onslaught of the Nafs

Ammarah.54

Additional information on the Qalb’s vital and central role in producing 49

Haq, Manzurul. 1992. The locus of human psyche. In Ansari, Zafar Afaq (ed). Qur’anic concepts of human psyche (pp.57-67). Islamabad: International Institute of Islamic Thought Pakistan, p.62. 50

Op. Cit. Ansari, (1992), p.6. 51

Op. cit., Haq, Manzurul, (1992), p.62. 52

Op. cit., Ansari, (1992), p.11 53

Ahmad, Absar. (1992). Qur’anic concepts of human psyche. In Ansari, Zafar Afaq (ed.), Quranic concepts of human psyche (pp. 15-37). Islamabad: International Institute of Islamic Thought (Pakistan), p.32. 54

“Many are the Jinns and men We have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle-nay more misguided: for they

16

man of sound personality, who is strong intellectually and spiritually, and morally,

socially and emotionally good has been candidly mentioned in the following Hadith

which gives the idea that all human potentials and goodness can only emerge and

materialize when the Qalb of an individual is in a good spiritual condition:

“Beware! There is a piece of flesh in the body if it becomes good (reformed) the

whole body becomes good but if it gets spoilt the whole body gets spoilt and that is

the heart.”55

(Narrated by Imam Bukhari cited in Khan), 1986, Vol. 1: 44)

Another aspect of the Qalb (heart) that deserves mentioning here is its meaning in

Arabic and its nature and relationship with the Ruh and Nafs. In Arabic, the noun

Qalb is derived from the root word qalaba (verb) which means to turn around or to

revolve.56

Its unfixed, unstable and moving condition puts it in a condition whereby it

will have an inclination or tendency either to follow the Ruh or the Nafs. During the

time when the Nafs Ammarah becomes the dominant entity in the human psyche, the

Qalb becomes weak and feeble that makes it descent to the lowest of low level of the

Nafs to join the Nafs Ammarah. At this stage the Qalb’s divine light fades away

causing it to lose it power of cognition. On the contrary, when the Nafs Mutmainnah

becomes the dominant entity in the human psyche, then the Qalb will move towards

the Ruh. At this stage the Qalb becomes luminous and enjoys peace and tranquillity.

Unlike the Western schools of psychology, Islamic psychology not only gives

attention to the problem of mental health but it also provides effective ways and

means by which good mental health can be maintained and improved. According to

Islamic psychology, one among the many causes of human mental illness is caused by

the feeling of frustration and despair which arise due to envy and jealousy present in

the human psyche. The effect of these negative emotions in man causes the human

psyche to experience anxiety and depression. The Qur’an which works as a remedy

and a healing for the human soul, advises man not to compare his condition and

situation with others who are in a better situation with envy and jealousy.57

Besides avoiding envy and jealousy, man is also encouraged by the Qur’an to

inculcate Sabr (patience) and Shukr (feeling of gratitude and contentment with

Allah’s blessings). By having such good qualities man can taste peace and harmony

within his inner self. Thus, the emphasis on Sabr and Shukr has been mentioned in the

following verses of the Qur’an: (Al- Baqarah 2: 153), (Ibrahim 14: 7). Furthermore,

man is bound to face trials and tribulations in life. At times when he faces grief and

utter helplessness this is what he has to say by calling on to the Almighty Allah in

these words: Who say, when afflicted with calamity: “To Allah we belong, and to Him

is our return (Al- Baqarah 2: 156).

One more thing that causes depression and many other psychopathological problems

is the concept of guilt in human lives. In Western psychology, very particularly in

psychoanalysis, repression of guilt causes many psychological tensions. On the are heedless (of warning)” (Al-A’raf 7:179). 55

Khan, Muhammad Muhsin. (1986). The translation of the meanings of Sahih al-Bukahari. (6th edn.). Vol.1. Lahore: Kazi Publications, Vol. 1: 44 56

Haeri, Shaykh Fadhlalla. (1989). The journey of the self. London: Element Books Limited, p.49. 57

See Al-Qur’an (Al- Nisa 4: 32.)

17

contrary, Islamic psychology introduces the concept of Taubah (repentence) that

gives hope for a new life free from sin, anxiety and depression. The concept of

Taubah which brings hope, peace and harmony to the human self has been mentioned

in many parts of the Qur’an.58

In addition to the above, the Qur’an also has the potential to easily subdue man’s

anger or rage which can cause certain imbalance in his psyche, by motivating him to

be patient. For those who are able to subdue their anger, and love the acts of

forgiveness and charity, Allah promises that they will be loved by Him.59

In general

the concept of mental health from the perspective of Islamic psychology can be well

understood and explained by referring to this verse of the holy Qur’an: Those who

believe, and whose hearts find satisfaction in the remembrance of Allah: for without

doubt in the remembrance of Allah do hearts find satisfaction(Al- Ra’d 13: 28). In the

remembrance of Allah, man becomes free from stress, anxiety, frustration, mental

conflict and all other forms of mental illnesses. He becomes psychologically and

spiritually strong that will make him sail through all bitterness and hardship in life

regardless of how big and great the psychological burden he has to shoulder. The

Islamic concept of mental health prepares man to face all difficult situations and

conditions without giving up to the psychological pressure that exerts on him. Among

others the difficult situation man has to face can be in the form of adversity, calamity,

destruction and tragedy. Thus, the Islamic concept of mental health provides man the

much needed patience, perseverance and persistence in facing the challenging times in

his life. These inner qualities which form the psychological as well as the latent

spiritual powers will help man to be on the right track without being misled by Satan

or worldly forces. Finally the Islamic concept of mental health also creates peace and

harmony within the human self that makes an individual feel satisfied with all that

happens in his life without having any rebellious attitude towards Allah the Almighty.

Psychotherapy in Islamic Psychology

The way psychotherapy is viewed, conducted and advocated by Islamic psychology is

very different from the diverse theories of psychotherapy conceptualized and

practiced by Western schools of psychology. According to Malik Badri (1995), the

existing Western theories on psychotherapy as advocated by the popular schools,

namely psychoanalysis, behaviourism and humanistic psychologies are based on the

secularist and non-judgmental principles.60

Being secularist in their concept of

psychotherapy, Western counsellors and psychotherapists are not religiously oriented

in their work and do not suggest and engage their clients in any form of religiously

directed discussion in finding a solution to their problems. On the contrary, they are

more rationalistic and apply all modern scientific means and ways to relieve clients

from their psychological problems like stress, anxiety, depression, conflict, split

personality, etc.

The non-judgmental principle in the Western schools of psychology explains that

psychotherapists and counsellors should not make attempts to indoctrinate their

clients with their belief and values. Thus, psychotherapists and counsellors should 58

See Al-Qur’an (Al- Anam 6:54), (Ali Imran 3: 13), (Al- Zumar 39: 53). 59

See Al-Qur’an (Ali ‘Imran 3: 134). 60

Badri, Malik Babikir. (1995). Success with Islamic counseling and psychotherapy. Paper presented at the 4th

National Seminar on Islamic Counseling. Islamic Centre of Malaysia, Kuala Lumpur, 26

th August, p.13.

18

deem themselves as scientists who apply a ‘value-free’ science that will enable them

to predict, control, and change the maladjusted human behaviours of their clients

without conditioning any philosophical, ethical, spiritual or religious views in

deciding what is good and bad or evil for the clients.61

Another aspect that is clear

about Western counselling and psychotherapy is the fact that counsellors and

psychotherapists do not provide their clients with ideal role models that can be

followed and imitated in terms of behaviour and in the way they face the many

challenges in their daily lives.62

In contrast to the Western perspective of counselling and psychotherapy, the Islamic

perspective presents a spectrum of interesting ideas and concepts. First and foremost,

psychotherapy as well as counselling under Islamic psychology is based on the

religion of Islam. As such, the teachings of Islam form the guiding principles in

counselling and psychotherapy. Since Islamic principles form the cornerstone of

Islamic psychotherapy, then there is no room for a ‘value-free’ psychotherapy that has

been practiced in the West within the Islamic Ummah. Islamic psychotherapy and

counselling are ‘value-laden’ in nature directed towards helping those who are in

need. As such, the psychotherapists and counsellors should always direct their clients

to all that is good and permissible in the religion of Islam. Malik Badri who thinks

therapy and counselling as a form of da’wah cautioned that Muslims psychotherapists

and counsellors who render their help to their clients, should be aware that:

All human actions of a Muslim are carefully categorized by jurists into Fard, good

deeds and obligatory religious duties, Mustahabat, good deeds which are not

obligatory, Halal, actions which are neither forbidden nor necessarily rewarding,

Makruh, deeds that are frowned upon, and Haram, tabooed and clearly evil actions.63

With the above guiding principles, Muslim psychotherapists and counsellors in no

way apply the “no evil and no good” paradigm practiced by Western schools of

psychology. On the other hand, they should take all opportunities to practice al-amr

bil ma’ruf wa al-nahyu ‘an al-munkar (to induce people to what is good and prevent

them from all that is bad and evil). By doing this, psychotherapists and counsellors

uphold what has been mentioned in the Qur’an: (Ali ‘Imran 3:104,110 & Al-Ma’idah

5:2).

Besides the above Qur’anic verses, the following Hadith of Prophet Muhammad

(pbuh) also emphasized the prevention and eradication of evils:

He who amongst you see something abominable should modify it with the help of his

hand; and if he has not strength enough to do it, then he should do it with his tongue;

and if he has not strength enough to do it, (even) then he should (abhor it) from his

heart, and that is the least of faith.64

(Narrated by Imam Muslim cited in Imam Al-Nawawi 1984, Vol. 2: 22-25)

With regard to the above Hadith, Muslim psychotherapists and counsellors take the

second position mentioned as people who use their knowledge and good manners in 61

Ibid. Badri, Malik Babikir, (1995),p.13. 62

Ibid.Badri, Malik Babikir, (1995), p.25. 63

Ibid.Badri, Malik Babikir,(1995), p.20. 64

Imam Al-Nawawi. (1405/1984). Sahih muslim bi-sharah al-nawawi. 3rd

edition. Vol.2, Beirut: Dar Ihya’ al-Turath al-‘Arabi. pp.22-25.

19

rendering good advice to their clients. Thus, good words and good example from

them are bound to create a positive impact in the hearts and minds of their clients.

This impact can generate new tendencies in the inner self of the clients to abandon

bad, evil or confused thoughts, immoral behaviours, attitudes, etc. Another special

aspect of Islamic psychotherapy and counselling is that they are not solely left to a

few specialized individuals. Very particularly, counselling can be carried out by

parents, teachers, preachers and all those who are wise and religiously oriented in

their way of thinking. Counselling as an attempt to help people who are faced with

problems has been emphasized in the holy Qur’an under the obligation al-amr bil

ma’ruf wa al-nahyu ‘an al-munkar (inducing others to righteousness and preventing

them from evil and shameful deeds).

Supplementary to the above, one marked difference that exists between the Western

and Islamic perspectives on counselling and psychotherapy is that, in the Islamic

perspective there exists role-models that can be followed and imitated by clients in

solving many of their psychological problems. The biographies of the Prophet

Muhammad (pbuh), earlier prophets, the Prophet’s companions (al-Sahabah), Shaykh

or spiritual leaders can be employed in psychotherapy as a source of motivation for

clients to overcome their problems.65

Besides those great personalities, the therapist

himself should be a shining example to his clients who wish to change their character,

attitude and behaviour from bad to good. Very specifically, Malik Badri gives much

emphasis to Prophet Muhammad (pbuh) as a role-model for clients and for the whole

of humanity in these words:

The ideal personality of the Prophet Muhammad SAW and his spiritually rich life as

a Messenger of God, as a parent, as a army general, as a politician, as a teacher and

counsellor and as a husband is a living example for the Holy Revelation he received.

It concretizes all aspects of his blessed life in sickness and health, in suffering and

pleasure in Divine contemplation or humour. All this is sentimentally and cognitively

engraved in the hearts and souls of Muslims, and as patients or counselled, this rich

psychic and spiritual reservoir can easily be tapped to treat, motivate, redeem or

change negative habits.66

Najati (1985)67

and Badri (1979) believe that the holy Qur’an can be an efficacious

remedy if it is used in counselling and psychotherapy. Both scholars are of the

opinion that Al-Qur’an as an heavenly book that speaks much of man’s psychological

and spiritual well-being in this world as well as in the hereafter can bring dramatic

change in clients who suffer from depression, tension, anxiety, bereavement of death,

conflict, dilemma, etc. Their view or rather their conviction is based on the statements

mentioned by Allah in the Qur’an: (Al-Isra 17: 82) and, (Yunus 10: 57).

Malik Badri (1979) reports many interesting cases of how he solved the psychological

problems of his clients by reading to them the many passages from the holy Qur’an

pertaining to their problems. According to him, many of his clients were emotionally 65

See Al-Qur’an (Al-Anbiya 21: 107), (Al-Qalam 68: 4).Prophetic Hadith: “I have been sent only for the purpose of perfecting good morals” (Narrated by Imam Baihaqi (n.d.): 192) 66

Op. cit., Badri, Malik Babikir. (1995), p.28. 67

Najati, Muhammad ‘Uthman. (1406/1985). Al-Qur’an dan ilmu jiwa. ( Ahmad Rofi’ Usmani Trans.), Bandung: Penerbit Pustaka.

20

moved and burst into tears when they listened to his recital of the holy Qur’an68

.

Individual reading of the Qur’an by people who face crisis, conflict and dilemma in

their lives can feel the relief and comfort in their hearts when they contemplate the

meanings of the verses they read. Besides that, it is also accepted by most Muslim

scholars that reading the Qur’an is not only considered as an Ibadah (worship) but it

also forms as a kind of communication that takes place between man with Allah the

Almighty. Many verses of the Qur’an state that reading of the Qur’an can act as a

remedy for the hearts. True believers who read the Qur’an will taste peace and

tranquillity in their hearts.69

By employing the Qur’an in psychotherapy the therapists

endeavour to heal the feelings of the clients through the spiritual dynamism present in

the Qur’an. The Holy Book of Islam on its part has the dynamic power to awaken and

to invite those who come closer to it towards a greater consciousness in life. As such,

men who come under the light and guidance of the Qur’an will feel as though they are

rejuvenated once more again in life.70

In addition to the above, the Qur’an as the divine guidance for mankind promises

Allah’s forgiveness to those who have sinned against their souls. It invites those who

read it to contemplate on the mighty works of Allah in the universe, and also it gives

hope and direction for man to amend and adjust his ways in life; from bad to good.

The Qur’an without failing in many places promises felicity in the hereafter for those

who are good and reminds punishment for those who are bad and evil. All these and

many more dynamic teachings of the Qur’an can be very effective remedy and a

healing for those who undergo psychotherapy.

Besides reading the Qur’an, Najati (1985)71

also believes that total submission of the

clients to Allah with a strong faith in Him can also be one form of psychotherapy. By

having a strong faith in Allah will give one the feeling that he or she is closer to

Allah, and there should be no fear and anxiety in all situations of life as everything

that happens in life, happens with the Will of Allah.72

Other forms of worship like

Solah (ritual prayers), Siyam (fasting), Zakah (giving alms) and Haj (pilgrimage) in a

way can be a form of psychotherapy for those who face psychological problems in

their lives. By performing any of these acts of worship, peace and harmony prevail

over the human soul of an individual. Very particularly, Solah and Du’a

(supplication) performed after prayers have a positive impact in giving hope and

confidence in gaining Allah’s pleasure. They also act as a psychological push,

impetus as well as a source of vitality for man to brave himself in facing all

challenges in his life. Allah’s assurance to help those who seek His help has been

stated in many places of the Qur’an: (Al-Baqarah 2:112,186; Al-Ghafir 40: 60).

Conclusion

This study has highlighted the fact that all Western theories on human nature, mental

health and psychotherapy discussed within this research are based on the ‘here and

68

See Badri, Malik Babikir. (1979). The dilemma of the Muslim psychologists. London: MWH London Publishers. 69

See Al-Qur’an (Al-Ra’d 13: 28) . 70

Najati, Muhammad ‘Uthman. (1406/1985). Al-Qur’an dan ilmu jiwa. ( Ahmad Rofi’ Usmani Trans.), Bandung:

Penerbit Pustaka, p.284. 71

Ibid. See Najati, Muhammad ‘Uthman. (1406/1985). 72

See Al-Qur’an (Al-Baqarah 2:112) .

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now’ of the materialistic and secular worldviews. As such, these Western theories did

not make any reference to religious views other than being scientific in their

investigation on man and his disposition. This stand in the West of marginalizing

religious views at the expanse of being scientific has its root in the 14th

century

European Renaissance movement. The spirit of the Renaissance movement from the

start till to the present age is to keep religion and science separately. As such, it has a

dichotomous way of looking at things; separation of mind and body, state (politics)

and religion, this world and the hereafter, education and religion, etc. This secular and

dichotomous way of life started in the Western society as a result of the oppression

they went through during the European dark ages. The Western paradigms in

psychology discussed in this research, each contributed in its own way some

information to the understanding of who or what man is. But they did not explain

comprehensively on all matters pertaining to man. Questions like; where he has come

from, what is his purpose in life and where he is going from here, etc. Freudian

psychoanalysis was pretty much concern with the unconscious, while radical

behaviourism believed in the power of conditioning and humanistic psychology on

the human freedom. Each paradigm has its own theory on man, what is mental health

and how psychotherapy should be conducted.

In recent times, the inability to solve all issues pertaining to man, mental health and

psychotherapy through science and scientific investigations, has made Western

psychology to shift from its purely secular concepts on man to accommodate some

religious and philosophical ideas from the East. This shift and trend is more obvious

in transpersonal psychology. The West has come to realize that issues related to

psychology, mental health and psychotherapy could not only be solved by prescribing

psychedelic drugs. As such, psychologists and therapists recommend meditation and

other forms of mind relaxation to overcome mental health problems.

In a contrastive manner this research has also highlighted some of the ideas on man,

mental health and psychotherapy held by Islamic psychology and Muslim

psychologists. The concept on human nature advocated by Islamic psychology is

different and unique from Western psychology for the reason it provides detailed

information on man. A thorough understanding of its concept on man reveals the fact

that it provides an all encompassing and comprehensive understanding on man by

explaining his origin before birth, his life in this world and eventually on the

possibilities of the destiny that awaits him after his bodily death. Islamic psychology

not only provides solution on how to treat mental health issues but also suggests ways

and means through which mental illness can be prevented. As the saying goes

‘prevention is better than cure’, in many ways Islamic ideas suggest a way of looking

at life as a challenge and how mental illness can be kept at bay before it can ruin

human lives.

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Implications and Suggestions

It is the conviction of the researchers that long term prescription of psychedelic drugs

by psychologists and psychiatrists to treat mental illness will be counterproductive as

such drugs can cause addiction and dependency on the part of the patients/clients.

Though Islamic psychology not only attempts to cure but to prevent mental illness

from happening, it should not fail to benefit from the latest findings in the areas of

psychology and psychiatry. Psychiatrists in the Muslim world should give due

consideration in the use of modern medicine in treating severe psychological

problems faced by their Muslim clients. It will be a good idea to integrate the spiritual

ideas of the Qur’an and the scientific approach in dealing with mental health issues in

the Muslim world. The ideal trend in Islamic psychology is not to reject all scientific

ideas and approach brought by Western psychology, but to be selective in adopting,

adapting and assimilating the good ideas from Western psychology without going

against the existing metaphysical framework (aqa’id) in Islam. The last thing that can

be said on this research is that, Western and Islamic psychologies have their own

strength. As such, psychologists from both sides should acknowledge the advantage

of one another and should synergize effort wherever possible to provide the best

solution in helping clients to solve their mental health problems.