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When we discuss psychology, it comes the concept of spirit, self, heart and wisdom. Islam itself is deeply interested in human psychology. Keshavarzi and Haque (2013) outline how these four aspects can provide a framework for interventions, with each representing a “level” of the soul as a relative target point for intervening according to assessment and diagnosis. the role of human soul, an integrated model was proposed. Ramadan Diet Advice. The authors are presently engaged in this work, which extends and builds upon the foundations offered in this article, and look forward to sharing their findings in due course. Ahlulbayt Live: Islam & Human Psychology Part 1 Ahlulbayt LIVE | Duration: 1:08:20 | Share: Part 1; Part 2; Part 3; Rebecca Masterton & Ali Rahim discuss Islam and human psychology. When we discuss psychology, it comes the concept of spirit, self, heart and wisdom. Positive Emotion. Stanford, CA: Stanford University Press. A uniquely Islamic theoretical framework for an Islamic psychology has yet to be established. Those dynamics are a key feature of the model developed in the present study which, in its consistently Islamic grounding, diverges more significantly from the work of Abu-Raiya (2012). Journal of Religion and Health, 43(4), 357–377. Introduction Although Islam and secularism are obviously opposite concepts, they might be some common issues to consider them as a similar. Islam itself is deeply interested in human psychology. Abu-Raiya (2012) presented a “systematic Qur’anic theory of personality” which also outlines a framework of the psychological nature of the human being around these four aspects but adds the three developmental stages as found in the Qur’an: nafs al ammarah bil su (soul that inclines to evil), nafs al lawwama (self-reproaching soul), and nafs al mutmainah (soul at rest). An Islamic approach to psychology and mental health. We embrace and build upon the work of classical scholars from the Islamic tradition and bring it … Key informant interviews. Veröffentlichen für Autorinnen und Autoren, Johar Education Society, Pakistan (JESPK), Pakistan Journal of Commerce and Social Sciences (PJCSS), Johar Education Society, Pakistan (JESPK). Except for the Islamic psychologists, many participants had little background in psychology and most were not previously familiar with the concept of Islamic psychology per se. volume 57, pages1731–1744(2018)Cite this article. The reconstruction of religious thought in Islam. Five participants were Islamic psychologists involved in research and/or clinical work; four were scholars in Islamic spirituality who were based in academic contexts; three were academic scholars in Islamic philosophy; three were non-academic Islamic religious scholars; three were traditional Islamic spirituality practitioners. Islam and Psychology Spiritual Beings on a Human Journey. As Yahya pointed out, in reference to the scholars who wrote those Qur’anic commentaries, “It’s the mujahada, the struggle over the nafs, it’s back to psychology. Islam takes for granted that one day all of the peoples of the world will see the wisdom of God’s message and will embrace Islam in peace, creating a single community of the faithful, an ummah. Due to space constraints, we will elaborate in detail the category entitled “Development of the soul” as it has greatest relevance to applications of an Islamic psychology, particularly in Islamic psychotherapies. The importance of being Islamic. He began with Aristotle's idea that humans possessed three types of soul, the vegetative, animal and rational psyches. So, in other words, you know, the whole idea of purification takes one to the highest level – the nafs al mutmainah or the tranquil, serene soul. (1967). John said, “It’s understanding these as not just fissures of the psyche, but inclinations of the nafs and treating them on that level as inclinations of the nafs.” Similarly, Yaqoub pointed out that this view does not cause the person to identify with a diagnosis and perceive it to be static but instead to view it as a passing state that has a known treatment. The International Association of Islamic Psychology (IAIP) is a professional body which aims to set and maintain a high standard of research and practice in this specialized field. Nafsi Ammar is the source of harmful inclinations according to the Holy Qur‟an. This paper presents a study that aimed to develop a data-grounded, consensual model of the soul from within an Islamic paradigm. Psychology from Islamic perspective: Contributions of early Muslim scholars and challenges to contemporary Muslim psychologists. Jul 23rd 7. So many ayat and ahadeeth talk about the “nafs” and the “heart” and really directly address the psychological components of our human experiences. The article discusses the connection of human psychology with Islam. These are Id, Ego and Superego. 70–89). Approximately 26.5% followed Kobe’s career a lot and 22% followed his career quite a bit. Recitations vs Reading. Psychology from Islamic perspective: Contributions of early Muslim scholars and challenges to contemporary Muslim psychologists While there may be fairly consensual ideas of well-being and ideal functioning, Western psychology does not necessarily have one universal set of moral guidelines (however that is understood) to hold people accountable to or encourage alignment with, whereas an Islamic psychology necessarily involves the moral framework and guidance set out by the Qur’an and Sunnah as the benchmark for human ideals. It was reported that this is essentially what is at the heart of the deen (religion) of Islam and what much of the commentary on the Qur’an elaborates. Haque, A., Khan, F., Keshavarzi, H., & Rothman, A. E. (2016). Publikationen in EconStor sind urheberrechtlich geschützt. Hamit (an Islamic psychologist) said, “We believe foundationally that there’s a training process, that the training process entails that one try to bring one’s nafs or self in conformity with the Islamic tradition.” Yahya said, “and that’s why we need Qur’an and Sunnah [prophetic tradition]—to guide us on to that path, to bring us back to our state of fitrah.” Thus, from the viewpoint of an Islamic paradigm of psychology, the religious obligations and advice from the Qur’an along with the example of the Prophet Muhammed were represented by all participants as the treatment for the nafs in the process of reform. Islam as you may well already know, and if not, then soon you will witness, has the natural constructs of positive psychology embedded in the teachings of the Qur’an. Eighteen people agreed to participate: 17 men and one woman who ranged in age from 39 to 89 years. Yahya said, “At the psychological level we have this tendency towards greed, towards power, towards lust, and so on.” Often many of these destructive character traits were conceived of as appetites of the nafs. Yahya (an Islamic philosophy scholar) asserted “your psychological state has to be harmonious, your psyche, your mind … has to be harmonious with your fitrah.”. This process is represented by the blue elements toward the top half of the model in Fig. Louisville, KY: Westminster John Knox Press. In E. Lyons & A. Coyle (Eds. 119–146). El-Zein, A. H. (1977). the role of human soul, an integrated model was proposed. European Psychologist, 22(3), 198–204. In terms of religiosity, 47.5% considered themselves to be ve… Participants explained that every human being has forces of good and evil fighting in the battleground of his or her soul and, although one integrated whole, the distinction between these aspects helps us understand different functions that play a part in this struggle. Über ein Drittel der deutschen Bevölkerung leidet zur Zeit an einer behandlungsbedürftigen psychischen … However, according to several participants, this is a higher spiritual state than most people will achieve in life, closer to the stage of nafs al mutmainah. Introduction to psychology: Gateways to mind and behavior with concept maps and reviews. Other articles, IP (see Abdul Razak and Hisham, 2012) discuss certain qualities of the discipline or what the discipline is about. Islam is also called deen al-”fitrah”, the religion of human nature, because its laws and its teachings are in full harmony with the normal and the natural inclination of the human “fitrah” to believe in and submit to the Creator as stated in Qur’an: Correspondence to Aristotle's philosophy of mind inIslamic philosophy is a combination of what we would today callpsychology and physiology, and is not limited to investigations of ourrational faculty. Payne (2016) defines saturation as the gathering of further examples of meaningful units from the transcripts until no new instances of a particular category emerge. Psychology’s roots: A brief history of the influence of Judeo-Christian perspectives. During axial coding, possible relationships between categories are noted, hypothesized and tested against data obtained in ongoing theoretical sampling until saturation is reached. In the area of psychology, we also find that it was the early Muslim scholars who originated many psychological theories and practices prevalent today. It is inappropriate to adopt the theoretical orientations that underpin contemporary Western psychology because most of these have been influenced by concepts of human nature other than those derived from Islam (Delaney and DiClemente 2005). John (an academic scholar of Islamic spirituality) explained that as a result of the fitrah “there is a deeper part of ourselves that knows God and we are naturally drawn back to that knowledge,” or as Abdelsalam (a non-academic Islamic religious scholar) said, “we have this primordial disposition to want to know Him… and that’s how we are hardwired.” In other words, the idea is that we may be out of touch with our knowledge of and witnessing of God, but we always have the ability to get back to it. Google Scholar. Several participants pointed out that the Islamic paradigm of understanding the human being views the purpose of human life as an opportunity to purify the soul and many described it as a project of development: to uncover the fitrah inside by purifying the nafs. Coon, D., & Mitterer, J. O. These, along with other crucial conceptual differences highlighted in the findings, suggest the need for more than just Islamically adapted or integrated approaches to psychotherapy. Elmessiri, A. M. In other words Islam is an ideology (not just a religion) that is capable of answering every problematic question of mankind. The article also reveals the opinion of different scholars, scientists and The Muslim World, 91(3–4), 425–450. In referring to what is meant by the biblical as well as Qur’anic saying that humans were created in God’s form, Abdelsalam explained that “He has made us such that we can rule over ourselves and over … you know … with the same justice and wisdom.” Thus, by demonstrating these qualities sincerely and authentically, the notion is that we elevate our status and move upward on the trajectory toward nafs al mutmainah, this being the focus of human existence in the dunya and therefore the focus of an Islamic perspective of the psychology of the person. Islamic Psychology (Ilm Ul Nafs) is the study of the “self” (nafs) or the “psyche” from an Islamic Perspective with concepts that are not included in western forms of studying the field i.e the unseen influences, the impact of destiny, the sway of the shaytaan and the inclusion of the soul. The topic of an Islamic conception of human psychology was introduced, and the participants’ personal stance and ideas were explored without specific direction from the interviewer: for example, “What are the key principles and concepts that might characterize an Islamic conception of psychology?” The interview schedule then focused on the particular principles that the participants identified as central, such as “How do virtues and vices come into play in the process of purification of the soul?”. The article discusses the connection of human soul, the vegetative, animal and rational psyches paradigm... 91 ( 3–4 ), 198–204 of human psychology with Islam informant interviews, (., pages1731–1744 ( 2018 ) Cite this article lot and 22 % followed his career a. Be established Contributions of early Muslim scholars and challenges to contemporary Muslim psychologists: Contributions of early scholars. 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