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 of 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.

1. 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 6
th
-8
th
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. 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 7
th
of January,2016
6
(https://en.wikipedia.org/wiki/Mental_health). Mental health. Retrieved on the 7
th
January, 2016.

3. 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. 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. 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. 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. 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. 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. 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. 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 (7
th
edn.),( Lahore: Islamic Publication
(PVT) Limited, pp. 66-68.
36
See Al-Qur’an (Al-Rūm:30).

11. 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. 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. 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. 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. 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. 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. 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 4
th
National Seminar on Islamic Counseling. Islamic Centre of Malaysia, Kuala Lumpur, 26
th
August, p.13.

18. 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. 3
rd
edition. Vol.2, Beirut: Dar Ihya’ al-Turath
al-‘Arabi. pp.22-25.

19. 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. 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) .

21. 21
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.

22. 22
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.