Madeeha Damoun

Book: The Dilemma Of Muslim Psychologists

Length: 118 pages

Published by: Islamic Book Trust, Kuala Lumpur

Year of publication:first published 1979, revised edition 2016, reprinted 2019

ISBN: 978-0-340-97773-6

 

“Verily, Allah does not withhold knowledge by snatching it away from his servants, but rather He withholds knowledge by taking away the souls of scholars”

 (Sahih Bukhari 100)

 

Navigating the right path with guidance is one thing, but navigating ahead in the darkness, using the light of your heart to illuminate the way and leading others – that’s a whole different level. Dr. Badri stands out as a pioneer in the resurgence of Islamic Psychology, bridging the gap between Islamic and secular psychology. Often regarded as the father of modern Islamic psychology, he championed these ideas at a time when the Muslim world was wholeheartedly embracing all things ‘western’ and ‘modern’. In an era where these terms were synonymous with progress and development, Dr. Badri fearlessly expressed his ideals, even in the face of heated criticism.

Take a look at the excerpt from Dr. Badri’s book, “The Dilemma of Muslim Psychologist,” where he shares his inner struggles:

“..to give as a public lecture to students, faculty and interested people from the public. I did so, and as I had expected the 13 Arab faculty members of the department of psychology were very skeptical about my suggestions on Islamization.  In the question and answer session, they reiterated the usual secular rhetoric of that time that says, “psychology is ‘pure’ science that has nothing to do with religion. You cannot talk about an Islamic chemistry or ‘fasiq’ physics, so why talk about Islamic psychology?”

 They were angry at my criticism of Freud. Only one of them was fair-minded. He told me later that it was only natural for these lecturers to be annoyed. “They depend fully on psychoanalytic theory and its practices in their lectures, he said. If you take away Freud, they would not know what to teach. In effect they were receiving their salaries from Freud!”

Dr. Badri was a remarkable Sudanese scholar and psychology professor. Born in 1932, he’s had quite the academic journey, earning degrees from esteemed institutions like the American University of Beirut and the University of Leicester. Dr. Badri’s impact on the field of Islamic psychology is widely recognized, earning him numerous awards, including the prestigious “Shahid Zubair” medal from the President of Sudan in 2003. His impressive career speaks volumes about his dedication and contributions to the world of psychology.

Dr. Badri passed away in 2023, leaving a void of wisdom in our world. It’s disheartening to lose such a remarkable mind, yet there’s a profound gratitude that Dr. Malik Badri witnessed the resurgence of Islamic psychology during his lifetime and witness the fruits of his unwavering dedication. Nowadays, we have numerous global Islamic psychology conferences drawing the interest of thousands. There are courses, workshops, books, and both theoretical and clinical applications all geared towards reclaiming and advancing the field of Islamic psychology. It’s safe to say that Dr. Badri’s influence can be traced in every step of this journey.

Dr. Badri had serious concerns about what he saw happening. He thought there could be big issues if we just bring Western psychology to Muslim countries without thinking about the cultural differences. People were doing this, claiming the West was more scientifically advanced. But Dr. Badri worried that psychology students in Muslim nations were accepting Western ideas without really understanding them. He compared it to taking the good part of an idea but also keeping the bad parts.

This concern propelled Dr. Badri to publish his renowned paper, “Muslim Psychologists in the Lizard’s Hole,” which later evolved into his bestselling book, “The Dilemma of Muslim Psychologists,” released in London.” The author draws inspiration from a powerful hadith, conveying the idea that we often follow the paths of those who came before us (Jews and Christians, even into unexpected places like the lizard hole. (Book 34, Number 6448).  Malik Badri dedicated this book to the people like Maulana Moududi and Syed Qutb who broke the chains of mental slavery to Western theories and all the budding group of muslim psychologist in muslim world.  This substantial work, along with his numerous other publications, has become a source of inspiration for many, urging them to resist the unquestioning adoption of Western psychological theories and practices. Instead, Dr. Badri encouraged a critical reevaluation, aligning them with an Islamic worldview.

Despite its concise 118 pages, this book isn’t a breezy read, especially for non-experts like myself. I found myself frequently pausing to look up historical details, facts, and theories referenced by the author. It’s been reprinted 10 times and translated into over 10 languages, a testament to its enduring relevance.

Before delving into the main chapters, there’s a wealth of information to absorb—details about the author, a note from the publisher on the first edition, a message from the author about the book’s reprint after four decades, and even a preface to the first edition. On a positive note, the inclusion of illustrations adds a touch of fun to the book, providing a welcome break from the more serious content. Surprisingly, these images are also featured on the book cover, a detail I only noticed after completing my reading journey.

Dr. Badri’s primary concern was for Muslims who unquestioningly embraced Western psychological concepts without considering their own beliefs. This prompted him to ponder whether these Western psychological theories were compatible with Islam, if any were at odds, and if certain concepts could find harmony. The culmination of these challenging questions is his book, “The Dilemma of Muslim Psychologists.” The book takes readers on a contemplative journey, delving into the intersection of Islamic spirituality and modern psychology. Dr. Badri challenges the blind adoption of Western concepts within Muslim societies, emphasizing the need for thoughtful reflection.

Contrary to dismissing Western psychological theories outright, Dr. Badri advocates for Muslim psychologists to adapt these theories in line with their culture and religion. The book sheds light on the fact that educational institutions predominantly expose individuals to contemporary Western psychology, leaving Muslims with limited alternative sources of formal information, leading them to accept what’s presented. A notable perspective emerges on page 93, where the author contends that while some Western theories clash with Islam, others possess neutral elements adaptable to Islamic cultures. He envisions a society of Islamic psychologists drawing on heritage and tradition to formulate a psychological model firmly rooted in Islam, reducing reliance on external beliefs.

The book critically evaluates various Western psychological theories, with a special focus on challenging Sigmund Freud’s psychoanalysis. A significant portion, 40% to 45%, critiques Freud’s theories, asserting their incompatibility with Islamic teachings. The author questions Freud’s background and highlights the dangers of blindly adhering to his ideas. The dethroning of Freud in the West is explored on page 62, highlighting Carl Jung and Viktor Frankl as examples of therapists who integrated religious ideals. Dr. Badri encourages Muslim psychologists to follow suit, aligning their practices with their moralistic societies.

The book takes a deep dive into history and how religion has shaped psychological and socio-cultural aspects. On page 66, in the last paragraph, Dr. Badri mentions various scholars, providing a fascinating historical context. It underscores the importance of Muslim scholars critically examining and adapting theories to align with Islamic values. Dr. Badri explores the works of Muslim scholars like Ibn-e-Sina, Al-Bahar, Ibn Khaldun, and Imam Ghazali, revealing a rich heritage to draw upon.

A central theme is the encouragement for practitioners to assess their methods and consider their values when working with patients. Dr. Badri strongly believed that Western psychology treats humans as mere materialistic animals, solely motivated by adjusting to their physical and social environment, which he perceives as atheistic. He contends that Western psychology studies man without acknowledging the soul. Chapters 11 to 15 stand out, presenting actionable insights for Muslim psychologists. Dr. Badri shares examples from clinical practice, integrating religious and moral values in treating conditions like OCD and anxiety. He stresses the need for Muslim psychologists to recognize the unique problems colored by specific cultural contexts.

With critical lens The book highlights the importance of considering cultural values when practicing psychology. While this is a crucial point, it’s also important to remember that cultural values can vary widely even within the Muslim world. What may be considered a cultural norm in one Muslim-majority country may differ from another.

The author seems to present a somewhat unified view of Islam, suggesting that there is a single “Islamic perspective.” However, Islam, like other major religions, contains a diversity of interpretations and beliefs among its followers. Not all Muslims share the same perspective on how psychological principles should align with their faith.

many non-Muslim psychologists work with Muslim clients and might also need guidance on how to respect and integrate cultural and religious values into their practice.

In Chapter 5 of the book, the author delves into the topic of child rearing and mentions a perspective that is prevalent in the West, which suggests that “parents are always wrong,” as stated on page 27. I respectfully disagree with this perspective, as there is a wealth of available literature and research that presents arguments countering this viewpoint.

While the author criticizes this attitude, I find it pertinent to note that contemporary literature on child rearing presents diverse perspectives, potentially evolving since the book’s 2019 rewrite.

In essence, Dr. Badri’s book prompts readers to reflect on the compatibility of Western psychology with Islamic values and encourages the development of an indigenous psychological model for the Muslim Ummah. A major takeaway is the importance of integrating Islam into our daily lives, not confining it to specific places of worship. Dr. Badri encourages us to critically evaluate our cultural identity in the context of psychology. This insight is crucial for shaping our approach to life.

In summary, I suggest this book to a wide range of readers, including Muslim psychologists, psychology students, educators, counselors, and anyone interested in exploring the dynamic intersection of psychology and Islam.

The book concludes with a powerful message, asserting that some Muslim psychologists are so steadfast in their ways that they struggle to break free from the challenges outlined. Dr. Badri emphasizes this point strongly.

“However, the group of older psychologists will continue to resist leaving their holes. They have stayed in there for too long and have acquired high status by so doing. Some of them love themselves more, or love Islam less, and hence will continue propagating Freudian fiction as scientific fact. they have grown too fat to leave their unclean shelters. One cannot but leave person to die in dusty holes, the unblessed graves they have chosen themselves.

 

“Nor are they living equal with dead. Allah make whom he will to hear. You cannot reach those who are in graves.”

                        Quran, 35:22