islam and human psychology
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. Yahya specified that this changing nature of the nafs is why we need to be diligent in keeping the qalb, aql and nafs aligned and on the right path by exerting effort in the struggle of the soul. The relative state of the soul in relation to either of these two poles at any one time is articulated in three distinct stages of the soul’s development throughout life in the dunya, namely: nafs al ammarah bil su, nafs al lawwama, and nafs al mutmainah. 1 later in this paper. Glaser, B., & Strauss, A. Islamic psychology or Ilm-al Nafsiat (Arabic,علم النفس) refers to the study of the Nafs (meaning "self" or "psyche" in Arabic) in the Islamic world, particularly during the Islamic Golden Age (8th–15th centuries) as well as modern times (20th–21st centuries), and is related to psychology, psychiatry and the neurosciences. Boston, MA: Cengage Learning. Furthermore, the idea that this center of consciousness within the human being is inherently connected and can be consciously connected to a primordial, divine consciousness is absent from Western, secular theories of human nature. Psychology from Islamic perspective: Contributions of early Muslim scholars and challenges to contemporary Muslim psychologists A counselor acts as a reminder, a peer, or a friend who applies the Prophet’s (PBUH) statement: Islam itself is deeply interested in human psychology. Yaqoub specified that this stage/state is not necessarily characterized by evilness per se but that it is an “evilness premised on the state of individuation,” where the person is anchored in selfishness rather than in awareness of God and they are in a state of ghafla (forgetfulness of God). This would constitute a foundation for various forms of applied psychology such as Islamic psychotherapies. In reference to the Western model, Hamit said, “It’s relativistic…there’s all ‘small ts,’ there’s no ‘big T’. Comments... comments powered by Disqus. Many participants frequently used the word ‘self’ in reference to the Islamic concept of nafs. Islamic Psychology, provides a potential ecological framework in which the dis - cipline could be couched, but does not attempt to define . Volume 1: Human nature. Another idea that Abdelsalam presented was that an Islamic perspective would not have any use for the study of the soul without a direct link to treatment. Über ein Drittel der deutschen Bevölkerung leidet zur Zeit an einer behandlungsbedürftigen psychischen … Ramadan Diet Advice. 183 likes. It can turn toward the lower impulses of the nafs and become further misaligned with fitrah by the influences of the dunya and shaytan, resulting in increased negative characteristics of the muhlikat and a state of ghafla. The model elaborates aspects of a mechanism for the development of the soul that constitutes a potential foundation for an Islamic theory of human psychology and has particular relevance for Islamic approaches to psychotherapy. Rothman, A., Coyle, A. In reference to this Cesar said, “the nafs has an ability to kind of cover up the ruh so that really with the ruh it’s about polishing and clearing and letting the light, letting the ruh itself shine.”. So many ayat and ahadeeth talk about the “nafs” and the “heart” and really directly address the psychological components of our human experiences. Islam & Human Psychology Part 1 Ahlulbayt Live. This paper engages with that task by presenting and analyzing the input of scholars from diverse disciplines of Islamic thought in the form of qualitative interview data and, through this analysis, developing an Islamic model of the soul. The interviews lasted on average for 60 min but varied from 30 to 90 min. Nafs al ammarah was explained as a state in which a person is not exerting concerted effort in controlling the nafs, and essentially allowing the lower self to run wild. Iqbal, T. (2001). (Ed.). Other articles, IP (see Abdul Razak and Hisham, 2012) discuss certain qualities of the discipline or what the discipline is about. Islam und Psychologie - Eine Aufklärungsseite und Hilfe in Not. The article discusses the connection of human psychology with Islam. Haque, A., Khan, F., Keshavarzi, H., & Rothman, A. E. (2016). Kaplick, P. M., & Skinner, R. (2017). Data were engaged with through an initial process of “open coding” which involves identifying and labeling units of transcript text, for example, a word, phrase, sentence or larger section of text (Payne 2016). (2013). He said, “They’re really looking at it from the paradigm of what is the method to get you out of these character traits and get into the character traits that you should have that will make you purified.” So, vice and virtue, in the Islamic context, become specifically about illness and treatment in the process of purifying the soul. Journal of Religion and Health, 43(4), 357–377. What all of these efforts have in common is that, although their concepts and principles were taken directly from sources within the Islamic tradition, the synthesis and understanding of these concepts were the product of only one or two individuals whose expertise is mainly in the field of psychology. ISLAM AND PSYCHOLOGY: The Human Psyche – A Quranic Perspective Essay by koolblue , University, Bachelor's , B+ , February 2009 download word file , 17 pages download word file , 17 pages 4.0 2 votes However, Mustafa (an Islamic psychologist) offered an important distinction that “the term ‘self’ as used in modern psychology is an immaterial complex psychological concept but nafs in Islam refers to a real spiritual being inhabiting our physical body. We embrace and build upon the work of classical scholars from the Islamic tradition and bring it … The concepts that make up the categories reflect the participants’ reliance on tafsir (exegesis) of the Qur’an and hadith in their interview responses, drawing upon writings of both modern and early scholars of Islamic theology and philosophy. Islam discusses these aspects of human personality and their role in life in Holy Quran. beginning teachings scrupulously avoid everything that could have the effect of strengthening their religious fanaticism, and on the contrary we should encourage the knowledge of everything that could hring us closer together — especially of any traditions we may have in common. In Islam, human beings are said to possess a dual nature, as they are … All were experts in their field and many were leading thinkers in topics related to Islamic psychology. They provided insights into the psychology of Islam with respect to pathology, health, human behavior, and spirituality, along with informing a guiding framework for psychological intervention within an Islamic context. Sigmund Freud and his followers (Freudians) divide man‟s mind into three structures. In psychology, al-Farabi's Social Psychology and Model City were the first treatises to deal with social psychology. This can be seen as a more advanced form of “polishing the mirror” work. Islamic Psychology Helping others is very much encouraged in Islam and the work of therapist or counsellor is very beneficial to the whole society.
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