The intersection of Islam and psychology presents a complex and evolving discourse, as both fields emerge from distinct worldviews. Understanding these worldviews is essential to comprehending the differences and potential areas of integration between psychology and Islam.

Islamic worldview, derived from divine revelation, is considered flawless and holistic, encompassing both spiritual and psychological dimensions of human nature. In contrast, mainstream psychology is shaped by a fusion of various philosophical traditions, such as empiricism, existentialism, and humanism, which often exclude spiritual aspects when studying human behavior. The globalization of psychological literature, primarily influenced by Western scholars, has led to its widespread adoption, sometimes at the cost of marginalizing indigenous perspectives.
Early pioneers of psychology, such as John Watson and William James, sought to study human nature through scientific experimentation, which led to the emergence of various psychological schools, including psychoanalysis, behaviorism, humanistic psychology, and Gestalt psychology. However, these schools often failed to account for cultural and spiritual differences, leading to criticisms of epistemological and selection biases within mainstream psychology. The dominance of Western psychology, sometimes referred to as "white psychology," has been instrumental in shaping global psychological thought, often overlooking non-Western contributions.
Recognizing this gap, Muslim scholars and psychologists have worked to reclaim and integrate Islamic perspectives into psychological discourse. In the 19th and 20th centuries, scholars like Dr. Uthman Najati and Dr. Malik Badri made significant contributions to the development of Islamic psychology. Dr. Malik Badri, often regarded as the "Father of Islamic Psychology," introduced the Filter Approach to critically analyze and refine Western psychological theories by filtering out atheistic, secular, and dehumanizing elements. His groundbreaking book, The Dilemma of Muslim Psychologists, served as a wake-up call for Muslim psychologists, urging them to critically assess and adapt psychological theories in a manner that aligns with Islamic principles.
Islamic psychology explores concepts such as nafs (self), ruh (soul), aql (intellect), ihsas (sensation), and qalb (heart), providing a framework that differs significantly from Western psychological models. Unlike Western psychology, which often disregards the role of the heart as the seat of emotions, Islamic psychology emphasizes its centrality. Some scholars have drawn parallels between Freud’s structural model of personality (Id, Ego, and Superego) and Islamic concepts, but Malik Badri opposed such direct comparisons, arguing that Islamic psychology operates within a distinct paradigm.
The contributions of early Muslim scholars to psychology, which were overshadowed due to colonial influence and the fall of Baghdad, have been revisited and brought into the limelight by contemporary Muslim psychologists. Scholars like Abdullah Rothman, Prof. Goolam Hussein Rassool, and Amber Haque, among others, have highlighted the rich legacy of Islamic thought in psychology and have worked towards developing indigenous psychological models that address the unique challenges faced by Muslim communities.
Today, Muslim psychologists are actively engaged in integrating Islamic teachings with psychological counseling and psychotherapy, offering solutions rooted in both empirical research and spiritual wisdom. This ongoing effort underscores the possibility of a meaningful dialogue and convergence between Islam and psychology, paving the way for a more holistic and culturally sensitive approach to mental health and human well-being.

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