Psychology Theories and the Islamic Perspective — Part 2 of 3
This is Part 2 of a three-part series on religious beliefs as a cognitive strategy in psychotherapy. To start from the beginning: Part 1 — Religious Beliefs and Human Nature.
Psychology Theories: Between Adoption and Critique
Any theory or therapeutic method in psychology requires thorough study and discussion before it is adopted in full or in part. Many theories have been criticized or abandoned over time. We can draw from them or build new ideas according to what fits our culture and beliefs.
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. We can use more than one method for the same case, and after gaining experience, we can make appropriate adjustments.
The Role of Culture and Belief in Theories
The emergence of any particular theory is inevitably shaped by cultural and belief factors. Every society has its own culture and thinking, because the theory's author grew up and lived in an environment different from other societies. 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.
Theories also require translation. Is the translation accurate? Do we understand the theory as the author intended? Can the therapist convey the concept and its terminology to the patient? Does the patient have the capacity to understand it according to their cultural level?
Example: The word "cognition" has been translated into Arabic variously as: knowledge, perception, mind, meaning, or intellect. Which of these translations captures the original intent?
Those who study therapeutic theories notice they are numerous, shifting, and sometimes contradictory. This happens because psychological phenomena are varied, complex, and changing — compounded by different cultural factors.
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 as meeting the theory's aims. This includes discussing Quranic verses related to the patient's situation, prophetic hadith, a piece of wisdom, or any constructive idea the patient themselves proposes.
The Islamic Psychological Tradition
Muslim philosophers and psychologists were highly advanced: Al-Ghazali, Ibn Sina, Ibn Miskawayh, Al-Farabi, Ibn Rushd — they 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 Psychotherapy
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.
Words carry multiple meanings and generate mental images and sensory associations that produce particular effects — positive or negative emotional responses. We say: this person's words open the heart, or cut deeply, or bring the soul to life, or enter the heart.
Words have a power of influence that can last for a short time or a long time, because they interact with cognitive functions and personal experiences. Language must therefore have therapeutic effect.
God says: "Do you not see how God presents a parable — a good word is like a good tree whose root is firm and whose branches reach the sky" (Ibrahim, 24).
The Power of Words to Change
What we hear from others can sometimes change the course of a life. One person says: "I heard a word that changed the direction of my life." Another says: "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 — by the shortest path and with genuine benefit from the skill of positive thinking.
When we consider Arab Muslim society as a distinct culture, we find that its members have a faith foundation — at varying levels — 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.
→ Continue reading: Part 3 — Religious Beliefs as a Practical Therapeutic Tool
