نوع مقاله : مقاله پژوهشی
عنوان مقاله English
نویسنده English
In recent decades, the rise of secular models of spiritual health—especially mindfulness-based interventions —has established these approaches as common tools in mental health systems. This study examines the anthropological assumptions behind such models and critiques them from the standpoint of Islamic theology. As a theoretical inquiry, it uses critical content analysis to compare key concepts in both traditions. The findings show that secular approaches face four major epistemological and ontological limitations: (1) they reduce spiritual health to improved psychological functioning and stress regulation; (2) they lack a transcendent basis for moral evaluation and distinguishing good from evil; (3) they overemphasize self-reliance and autonomy, conflicting with Islamic notions of trust in God (tawakkul) and self-effacement (fanaʾ); and (4) they neglect the social and communal dimensions of spiritual experience. In contrast, Islamic theology—through its emphasis on fitra (innate divine disposition), the graded development of the soul, the ultimate goal of nearness to God, and the inherent interconnectedness of individuals and society—offers a more comprehensive paradigm of spiritual health. This framework is better equipped to address the deeper existential needs of human beings and present a holistic model of spiritual flourishing.
کلیدواژهها English
Extended Abstract
Abstract
This article offers a critical examination of the anthropological and epistemological foundations of secular models of spiritual health—particularly mindfulness-based approaches such as Mindfulness-Based Stress Reduction (MBSR)—from the perspective of Islamic theology. With the rapid expansion of secular paradigms in contemporary psychology and their widespread integration into mental health systems, spirituality has been redefined as an individualized, non-metaphysical, value-neutral, and function-oriented experience. The study argues that such reductions overlook essential dimensions of spiritual health in Islam, including transcendence, teleology, servitude to God, trust (tawakkul), remembrance (dhikr), and social responsibility.
The central research question is: “What are the anthropological limitations of secular models of spiritual health compared to the Islamic theological worldview?” To answer this question, the paper begins by situating secular spirituality within its broader historical context, drawing on the works of sociologists and philosophers of modernity such as Berger, Taylor, and Hanegraaff. It then analyzes the structure of contemporary mindfulness programs, the empirical evidence supporting their psychological benefits, and how explicit religious content was removed from their Buddhist origins to suit a secular audience.
Next, the article develops a theological framework for spiritual health in Islam, drawing on Qur’anic anthropology, classical Islamic philosophy, and mystical ethics. Core concepts such as fitrah (primordial disposition), the tripartite hierarchy of the soul, spiritual purification (tazkiyah), nearness to God (qurb), worship (‘ibadah), trust in God, and the teleological nature of human life are explained with reference to major Islamic scholars such as Ibn Sina, Mulla Sadra, Allama Tabataba’i, and Murtaza Mutahhari.
The findings articulate five major critiques of secular models:
1. Teleological Critique
Secular approaches identify the goal of spiritual practice as stress reduction, improved functioning, and personal well-being. In contrast, the Qur’anic worldview situates the ultimate purpose of existence in “returning to the Lord” and attaining divine proximity. Spiritualities that lack a transcendent orientation ultimately reinforce self-centeredness—a departure from tawhidic spirituality.
2. Epistemological and Moral Critique
A central tenet of modern mindfulness is “non-judgmental awareness.” While useful for emotion regulation, this principle suspends moral discernment and undermines the ethical project of purifying the soul. Islamic spirituality is ethically charged and inseparable from distinguishing good from evil. Genuine self-knowledge requires critical evaluation of thoughts and impulses.
3. Critique of the Concept of the Self
Mindfulness and humanistic psychology emphasize autonomy and self-reliance. Islamic anthropology views the independent self as the primary veil between the human being and the Divine. Liberation lies not in strengthening self-sufficiency but in transcending the ego through trust in God, surrender, and annihilation of the self (fana’).
4. Social Critique
Secular spirituality is predominantly individualistic, focusing on inner states and personal well-being. Islamic spirituality is intrinsically social: it is rooted in community, moral responsibility, justice, and collective spiritual growth. The believer is part of an organic spiritual community, and personal spiritual health cannot be disentangled from social ethics.
5. Reductionist Critique
Secular models reduce spiritual health to psychological functioning. Islamic thought understands spiritual health as a comprehensive existential state involving moral purification, harmony of the soul’s faculties, remembrance of God, and movement toward divine proximity.
Methodologically, the study employs critical content analysis and comparative reasoning. Sources include psychological literature on mindfulness, empirical studies on spirituality and health, and primary Islamic theological, philosophical, and mystical texts.
The results indicate that although MBSR and similar programs demonstrate significant clinical benefits, they rely on a reductionist conception of the human being that overlooks metaphysical depth, ethical direction, communal responsibility, and ultimate purpose. Islamic theology, in contrast, offers an integrated anthropology that unifies intellect, morality, spirituality, and society under a transcendent orientation.
The article concludes by recommending culturally-aligned therapeutic frameworks for Muslim societies. It proposes the development of “tawhidic contemplative models” that incorporate elements of mindfulness while grounding the practice in dhikr, tawakkul, teleology, and Qur’anic anthropology. Such models can preserve scientific validity while remaining faithful to the spiritual, moral, and communal dimensions of Islamic thought.
6. Acknowledgement & Funding
· The manuscript did not receive a grant from any organization.
7. Conflict of Interest
8. Author contribution
This manuscript was prepared by a single author who conducted all related tasks.
Mohammad Heidarifard; Email: m.heydarifard@kut.ac.ir; ORCID: https://orcid.org/0009-0008-5566-7992
