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Some aspects of human psychology from Islamic perspective

Research · December 2016

DOI: 10.13140/RG.2.2.27378.09929

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Talat Makhmoor
University of Karachi
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 Islamic Online University
Certificate of Psychology

Islamic Psychology 101 Assignment

Full Name: Talat Makhmoor

Question:
Your friend, Abu Bakr, usually challenges your decision to join Islamic Online

University (IOU) to study psychology. But after reaching the end of first semester

you are convinced that you made a very wise decision. Abu Bakr questions what

made you reach this conclusion. Using 8 concepts from this course that you liked

the most, try to answer Abu Bakr and convince him to join IOU too.

Assignment’s structure:

Introductory paragraphs = 2

Concepts descriptive paragraphs = 8

Conclusive paragraph = 1

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 In the Name of Allah, the Most Gracious, the Most Merciful

I am grateful to Allah that He guided me to join Islamic Online University

(IOU) to study psychology. When I said this to my friend who was against joining

the IOU, he asked me how I was convinced of it. I explained to him in detail so that

he could ponder over it and may reconsider his thoughts about IOU. Below is the

brief summary of my response.

Throughout the entire course, every topic in the course, discussed by my

instructor, was also explained from the Islamic perspective quoting relevant

Quranic ayah, Hadith and opinions of scholars. This approach is not only beneficial

to understand psychology but also helps us to understand the comprehensive

nature of Islam that incorporates every aspect of our life. I explained to him the

most impressive eight concepts from the course which are described below:

It is highly beneficial to obtain formal education in the light of Islamic

teachings because secular knowledge can lead us to wrong directions (Zarabozo,

2002). Man-made theories in psychology from the western point of view, which

have been formulated to answer the basic questions about human nature (Utz,

2011, pp. 27) are the best example of this fact. Since scientists don’t consider

religion and human soul as influencing elements on human psyche, and only rely

upon scientific methods to understand behavioral, biological, cognitive and

emotional facets of human nature, it is impossible for them to cover all aspects of

human behavior (Zarabozo, 2002; Utz, 2011, pp. 33-34). However, Islam covers

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everything about human nature (Utz, 2011, pp. 25). For example, an important

element which is ignored in western theories is the concept of free will, the ability

to choose and take responsibility (Utz, 2011, pp. 33, pp. 89). The western

psychology stresses mainly on genetics and environment as controlling factors of

life. Behaviorism also denies the negative elements of human nature (Utz, 2011,

pp. 31−33). On the contrary, in Islam every individual is capable of both good and

evil and he is not just a victim of genes or its environment (Utz, 2011, pp. 69).

We learn from Islam that the purpose of life has a direct influence on human

behavior. The story of Adam and Eve in the Quran tells us that humans are created

for a purpose, which is to worship Allah . To fulfill this purpose, they have been

blessed with many capabilities, including the ability to understand, to will

something, to submit oneself to Allah , and to repent after committing sins or

errors. The attitude of the one who believes in Allah is entirely different from

the one who doesn’t. The believers take both ease and hardships of life as a test

and always try to please Allah , while disbelievers do everything to please either

themselves or other people (Utz, 2011, pp. 43−59).

Islam describes the human nature as spiritual and metaphysical in which

the soul and spiritual heart are center to the human activities. In contrast, western

psychology limits humans to body and mind, and disregards the soul (Utz, 2011,

pp. 27−35). In reality, heart and soul are the two spiritual organs that are connected

to each other (Utz, 2011, pp. 75) and play significant role in human psychology by

influencing human thoughts, feelings and behavior. If the soul and heart are good,

the actions of the person will also be good (Utz, 2011, pp. 43, pp. 74).

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 In Islam, the human soul has three stages based on the choices we make

in life. The tranquil soul is the highest stage that can be attained during this lifetime

by complete submission to Allah . At this level, the goodness of soul dominates

and an individual becomes a pious and righteous person. In contrast, the

commanding soul, which is the lower level, is attracted towards evil and doesn’t

submit to Allah . The third one is the reproachful soul, which lies between the

above two states and blames itself for wrongdoing and repents when committing

error (Utz, 2011, pp. 70−72).

Besides the purity of soul, cleanliness of heart is also essential. The Prophet

has taught us to supplicate for a clean heart, because on the day of

judgment only a pure heart will be acceptable by Allah . Heart can perceive the

hidden truths of life because it has the ability to understand, intend and choose.

The heart is of three types: the healthy, the sick, and the dead heart. A healthy

heart is free from doubts and worldly desires and worships Allah . The dead

heart is unaware of the metaphysical truths and does not worship his Lord. The

sick heart is the type which lies between the afore-mentioned two states. It has

weak faith and contains love for material world (Utz, 2011, pp. 73−78).

Religion and psychology has a positive link. Religious beliefs impact on

human psychology and play key role in mental and physical health of individuals

(Kawachi and Berkmen, 2001). It is evident from several studies that the

integration of religious concepts into the process of psychotherapy or counseling

has a positive impact on mental health conditions of Muslim clients, especially

those who are religiously committed (Azhar, Varma, and Dharap, 1994; Razali et

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al., 1998; Hamdan, 2008). In religious coping processes, people are usually guided

to cope with stressful events of life by introducing them to significance and

meaning of such circumstances (Pargament, 2001).

Research has also proved that social relations affect psychological well-

being of individuals. Studies confirm that social ties play a beneficial role on both

mental and physical heath (Kowalsk, 2006, pp. 281−309). It has been shown that

people with higher levels of social support are less likely to suffer from mental

illnesses such as anxiety, depression, and schizophrenia (Uchino, 2006). Other

studies show a higher death rate among individuals with the lowest level of

involvement in social relationships than those with greater social support (House,

Landis, and Umberson, 1988). This fact was already stated by the Prophet

Muhammad : “Whoever desires an increase in his sustenance and age,

should keep good relations with kith and kin” (Bukhari).

Another worthy concept is to know the purpose of hardships in life. In

Islamic conceptualization, all trials and tribulations are from Allah . The times

of crises renew our faith, strengthen our spirit and uncover the “fitrah” (the natural

believe in Allah ) that has been perverted due to the wrongdoings or false

beliefs and principles. During hardships, we desperately call upon Allah to

relieve us from pain and suffering. So in Islam, hardships are sent to assist us in

realizing the truth of life and to enhance spiritual growth. Their purpose is not to

oppress us but to strengthen our connection to our Creator, or in some cases to

expiate our sins (Utz, 2011, pp. 193−196). Research also supports that exposure

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to trauma affects the faith of an individual. It either strengthens the faith or weakens

it more (Falsetti, Resick, and Davis, 2003).

Thus, we come to the conclusion that the formal knowledge of human

psychology, when obtained under the Islamic teachings, provides us clearer

understanding of the true nature of humans and purpose of life, because Islam

covers all aspects of human life including the spiritual, psychological, emotional,

family, social, political and economic.

Bibliography

Azhar, M.Z., Varma, S.L. and Dharap, A.S. (1994) ‘Religious psychotherapy in

anxiety disorder patients’, Acta Psychiatrica Scandinavica, 90(1), pp. 1–3.

doi: 10.1111/j.1600-0447.1994.tb01545.x.

Bukhari, S. (no date) Sahih Bukhari: Book of ‘sales and trade’. Available at:

http://www.sahih-bukhari.com/Pages/Bukhari_3_34.php (Accessed: 10 June

2016).

Falsetti, S.A., Resick, P.A. and Davis, J.L. (2003) ‘Changes in religious beliefs

following trauma’, Journal of Traumatic Stress, 16(4), pp. 391–398. doi:

10.1023/a:1024422220163.

Hamdan, A. (2008) ‘Cognitive restructuring: An Islamic perspective’, Journal of

Muslim Mental Health, 3(1), pp. 99–116. doi: 10.1080/15564900802035268.

House, J., Landis, K. and Umberson, D. (1988) ‘Social relationships and health’,

Science, 241(4865), pp. 540–545. doi: 10.1126/science.3399889.

Kawachi, I. and Berkman, L.F. (2001) ‘Social ties and mental health’, 78(3).

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 Kowalsk, R.M. (2006) Social psychology of emotional and behavioral problems

interfaces of social and clinical Psychology. United States: American

Psychological Association.

Pargament, K.I. (2001) The psychology of religion and coping: The theory,

research, practice. 3rd edn. New York: Guilford Publications.

Razali, S.M., Hasanah, C.I., Aminah, K. and Subramaniam, M. (1998) ‘Religious—

Sociocultural psychotherapy in patients with anxiety and depression’,

Australian and New Zealand Journal of Psychiatry, 32(6), pp. 867–872. doi:

10.3109/00048679809073877.

Uchino, B.N. (2006) ‘Social support and health: A review of physiological

processes potentially underlying links to disease outcomes’, Journal of

Behavioral Medicine, 29(4), pp. 377–387. doi: 10.1007/s10865-006-9056-5.

Utz, A. (2011) Psychology from the Islamic Perspective. Riyadh: International

Islamic Publishing House.

Zarabozo, J.A.-D.M. (2002) Purification of the soul: Concept, process and means.

United States: Al-Basheer Company for Publications & Translations.

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