Possibility, Necessity and Nature of Islamic Psychology

Undoubtedly, every scientist researches and develops his/her theories in accordance with the spirit of his/her age (Zeitgeist) within the framework of the possibilities and limits of the culture and civilization he/she lives in. The scientific basis and character of the psychology that has been developed in modern Western thought, is also subject to these possibilities and limits. Psychology, which emerged as a separate discipline from philosophy in the 19th century with its unique concepts and theories, is based on the Judeo-Christian tradition and positivist understanding of science in the context of its possibilities and limits. It is controversial to what extent psychology is valid for individuals with different worldviews due to the paradigm and foundations that have been effective in its historical development. This study aimed to find an answer to ‘how/to what extend’ the Islamic psychology tradition should be formed by discussing the adequacy of modern psychology to identify individuals with an Islamic worldview as the basic method to be used in recognizing the human spirit. In the study, which consisted of two stages, is evaluated firstly, the possibility of adapting modern psychology to the Islamic worldview and secondly the possibility of establishing a psychology-based only on Islamic sources. Considering the course of historical development, it can be observed that modern psychology has witnessed some changes with the effect of the loss of validity of the meta-ideas of modernity and the pluralism of post-modernism that supports different ways of knowing. In line with these developments, it can be said that psychology has moved away from a monotype, but universal character and has become a scientific discipline that takes into account intercultural differences and does not deny the transcendent dimension of human beings. The evolving process from Freud to Frankl or from behaviorism to cognitive-behavioral and transpersonal psychology theories reveals that psychology has progressed from methodical atheism to an area open to beliefs. Although the relationship with the transcendental field and the appreciation of the knowledge from that field paves the way for groundings in accordance with the Islamic worldview, its adherence to the scientific paradigm that accepts the human mind as a single-center and authority poses an obstacle to the Islamization of psychology as it is. On the ground that the concepts and principles of the scientific method established according to the Islamic belief must be taken either directly from God through revelation or from the interpretation of the signs hidden in the revelation. The foremost feature of the Islamic science characteristic is that it is shaped according to the principle of revelation and tawhid. However, when the Qur’an, hadith, and the interpretations of Muslim scholars that emerged in the historical process are examined, it is seen that the accumulation of psychology shows more metaphysical, ethical, and ontological characteristics. Based on this accumulation, although it is possible to identify the nature, limits, and spiritual weaknesses of human beings and to offer a prescription for moral recovery, it is understood that this accumulation does not have the effect and functionality to replace contemporary understanding of science. As a result, a method based on enriching the metaphysical, ontological, and ethical theoretical framework in Islamic sources with modern psychology techniques is proposed for psychology that appeals to the present, universal and human reality. While understanding God, the universe, and human beings nourish from Islamic sources, the concepts and techniques used should be taken from modern psychology