Author: Dr. Noor Mohammad Mohibi
The Quran: A Miracle Beyond Time- A Study of Its Miraculous Nature (part 98)
Islamic Psychology and the Explanation of Psychological Disorders in the Light of the Noble Qur’an
Islamic psychology (ʿIlm al-Nafs) is one of the fundamental branches of Islamic sciences. Grounded in the Noble Qur’an and the Prophetic Sunnah (PBUH), it seeks to understand the true nature of the human soul, its internal structure, the laws governing psychological health and illness, and the paths leading either to human elevation or decline.
Unlike materialistic schools of psychology, which often reduce the human being to neural reactions, instincts, or internal traits, Islamic psychology presents the human as a being composed of body and soul, intellect and heart, innate disposition (fitrah) and free will.
From the Qur’anic perspective, the nafs (self/soul) is the central reality of human existence. It is the locus of faith and disbelief, piety and corruption, tranquility and anxiety, happiness and misery. The human soul is not only a means for perceiving the external world but also a mirror for self-recognition and a pathway to knowing Allah Almighty. Thus, Islamic psychology is fundamentally a theocentric and fitrah-based science, viewing psychological health as the result of connection with Allah, and psychological illness as the consequence of estrangement from Him.
Foundations of Islamic Psychology
Islamic psychology is an authentic and principled discipline. It possesses stable foundations, coherent rules, and universal laws derived from divine revelation and harmonized with sound human nature.
Within this framework, the human soul:
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Is a living and dynamic reality;
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Possesses the capacity for growth, purification, and elevation;
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Can fall into deviation, corruption, and illness;
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And determines the human being’s eternal destiny.
The Holy Qur’an describes the soul as capable of being:
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Al-nafs al-muṭma’innah (the tranquil soul),
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Al-nafs al-lawwāmah (the self-reproaching soul),
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Al-nafs al-ammārah (the commanding soul inclined to evil).
This classification reflects the profound and precise Qur’anic understanding of human psychology.
Despair: A Psychological Disorder Arising from Severance from Allah (SWT)
One of the most significant psychological disorders explicitly mentioned in the Qur’an is despair (ya’s).
Despair is a mental state in which a person loses hope, perceives the future as dark, and becomes weakened in motivation and effort. The Qur’an describes despair as characteristic of one disconnected from Allah: “وَلَئِن أَذَقْنَٰهُ نَعْمَآءَ بَعْدَ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ ٱلسَّيِّـَٔاتُ عَنِّىٓ ۚ إِنَّهُۥ لَفَرِحٌ فَخُورٌ” [1] Translation: “And if We give him a taste of favor after hardship has touched him, he will surely say, ‘The evils have departed from me.’ Indeed, he is exultant and boastful.”
And He says: “وَإِذَآ أَنْعَمْنَا عَلَى ٱلْإِنسَٰنِ أَعْرَضَ وَنَـَٔا بِجَانِبِهِۦ ۖ وَإِذَا مَسَّهُ ٱلشَّرُّ كَانَ يَـُٔوسًا” [2] Translation: “And when We bestow favor upon man, he turns away and distances himself; but when evil touches him, he is despairing.”
In Islamic psychological analysis, despair results from weak faith and the absence of heartfelt connection with Allah. A person who lacks deep conviction in divine wisdom, mercy, and power collapses quickly in the face of trials. In contrast, the true believer is characterized by optimism, hope, and trust in divine promises.
Reliance upon Allah (tawakkul) and certainty in His provision and governance are among the strongest safeguards against despair.
Hypocrisy: A Psychological Illness Rooted in Shirk
From the perspective of Islamic psychology, hypocrisy (nifāq) is not merely a theological or ethical deviation; it is a profound psychological disorder rooted in associating partners with Allah (shirk).
The hypocrite suffers from internal duality. His outward appearance contradicts his inward reality; his speech conflicts with his belief. This continuous internal contradiction produces anxiety and psychological instability.
The Holy Qur’an describes them: “وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلْيَوْمِ ٱلْـَٔاخِرِ وَمَا هُم بِمُؤْمِنِينَ يُخَٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءَامَنُوا۟ وَمَا يَخْدَعُونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ” [3] Translation: “And among the people are those who say, ‘We believe in Allah and the Last Day,’ but they are not believers. They seek to deceive Allah and those who believe, but they deceive none except themselves, though they do not perceive it.”
In Islamic psychological analysis, the hypocrite divides the source of power and reliance between Allah and others—fearing status, wealth, or authority. This fragmentation in trust produces inner anxiety, chronic fear, and behavioral inconsistency. Thus, hypocrisy may be understood as a personality disorder rooted in deviation from pure monotheism.
Frustration (Ihbat): Psychological Collapse from Attachment to Other Than Allah (SWT)
Severe frustration arises when a person attaches ultimate hopes to other than Allah and then experiences failure.
The Holy Qur’an states: “لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ ٱلْخَٰسِرِينَ” [4] Translation: “If you associate others with Allah (SWT), your deeds will surely become worthless, and you will certainly be among the losers.”
In Islamic psychology, frustration is not merely failure to achieve a goal; it is the collapse of life’s meaning. A person may dedicate years of youth and effort to a goal perceived as ultimate salvation, only to discover that it brought neither fulfillment nor peace. Such frustration is among the most painful psychological states.
Inner Conflict and Indifference: A Disease of the Modern Age
Another psychological disorder arising from weak faith is persistent inner conflict (ṣirāʿ). This conflict may occur between:
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Truth and falsehood
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Reason and desire
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This world and the Hereafter
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Values and impulses
If such conflict continues without spiritual resolution, it may culminate in emotional numbness and indifference—where a person lacks both motivation for righteousness and concern for wrongdoing.
The Qur’an describes this state: “مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَآ إِلَىٰ هَٰٓؤُلَآءِ وَلَآ إِلَىٰ هَٰٓؤُلَآءِ” [5] Translation: “Wavering between them, belonging neither to these nor to those.”
Depression: The Consequence of a Suppressed Fitrah
Depression, often described as “the illness of the age,” is viewed in Islamic psychology as the result of suppressing the innate divine nature (fitrah).
Human beings are naturally inclined toward seeking God, meaning, and truth. When they deviate from this innate path, they experience inner suffering, guilt, and existential emptiness.
The Holy Qur’an expresses this profound psychological reality: “وَمَن أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُۥ مَعِيشَةً ضَنكًا” [6] Translation: “And whoever turns away from My remembrance—indeed, for him is a constricted life.”
Conclusion
From the perspective of Islamic psychology, faith in Allah Almighty is not merely a theological belief; it is the foundation of psychological health. A person connected with Allah possesses a tranquil, balanced, hopeful, and secure soul.
This inner tranquility is itself one of the manifestations of the Qur’an’s profound insight into human psychology—articulated centuries before the rise of modern psychological sciences.
Mental health in Islam is the fruit of monotheism (tawhid), remembrance (dhikr), reliance (tawakkul), and faith (īmān). Psychological illness, in contrast, often arises from heedlessness, shirk, and disconnection from the Source of existence.
This reality highlights the unparalleled role of the Noble Qur’an in establishing a divine, innate, and transformative psychology. [7]
Continues…
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References:
[1] Hud 11:10.
[2] Al-Isra’ 17:83.
[3] Al-Baqarah 2:8–9.
[4] Al-Zumar 39:65.
[5] Al-Nisa’ 4:143.
[6] Ta-Ha 20:124.
[7] Mawsuʿat al-Iʿjaz al-ʿIlmi fi al-Qur’an wa al-Sunnah, Vol. 1, pp. 52–54.
