Psychology Theories and the Islamic Perspective — Part 2 of 3
The right to evaluate — and adapt.
Theories are products of human thought — some are not testable and not subject to scientific investigation in the conventional sense. We have every right to evaluate a theory or modify it, in light of our culture and practical experience. There is no requirement to adhere rigidly to a single therapeutic approach.
The Role of CultureEvery theory is shaped by where it was born.
The emergence of any particular theory is inevitably shaped by cultural and belief factors. For example, the concept of "negative thoughts" in cognitive therapy differs in quantity and type across different communities. It is therefore inappropriate to apply theories from one context directly to another.
In cognitive therapy, for example, we can take the core idea — changing negative thoughts and building new, positive ones — without being bound to every prescribed step. Any approach that leads to change in negative thinking qualifies. This includes discussing Quranic verses relevant to the patient's situation, prophetic hadith, a piece of wisdom, or any constructive idea the patient themselves proposes.
The Islamic Psychological TraditionA heritage that preceded — and shaped — the West.
These scholars produced works in philosophy, psychology, logic, ethics, and aesthetics — drawing from the Quran, the Sunnah, and religious scholarship, alongside their study of Greek philosophy. Their influence on Western thought was significant.
Al-Ghazali, for example, considered the soul a spiritual essence that does not perish with the body. He viewed the human being as an integrated whole of spirit, soul, and body, and understood behavior as having cognitive, emotional, and behavioral dimensions.
The Arab-Islamic heritage in psychology has been excluded from our educational curricula, with no practical application. We need to return to that heritage and develop psychological concepts from an Islamic perspective.
Language in PsychotherapyThe therapist must speak the patient's language — in every sense.
Psychotherapy is a dialogue between a person of experience and a person in distress. Dialogue requires language — it begins with a word, then words, then thoughts; thoughts interact with experiences, culture, and beliefs. The therapist must therefore share the patient's culture and language for the therapy to succeed.
A word heard at the right moment can alter a life.
One person says: "I heard a word that changed the direction of my life." Another: "I heard a verse of the Quran I had heard many times before, but this time it was as though I was hearing it for the first time." Another: "That particular piece of wisdom was a turning point in my life."
Dr. Mohammad Mehaidat observed that many patients responded to positive written statements — requesting to keep them and asking for more. The goal in the therapeutic session is not only to bring about change, but to bring about change while the patient feels psychological comfort and reassurance.
When we consider Arab Muslim society as a distinct culture, we find that its members have a faith foundation in which belief in divine decree (qadar) serves as the primary reference point in life's crises, reducing psychological pressure and anxiety. Patients receive faith-based language readily and without resistance — they respond to it more easily than to direct discussion of their psychological issues.
This is what Dr. Mohammad Mehaidat observed consistently across clinical sessions — and it forms the basis for Part 3, which explores the practical application of these insights.