CONTRIBUTION OF MUSLIM PSYCHOLOGY IN

PSYCHOLOGICAL ASSESSMENT

Submitted By
Laiba Hameed
1469-FSSBSPSY/F20

Submitted To: Ms. Arooba Abbassi

May 25, 2024

Course Code: PSY-808

Course Title: Muslim Psychology

Department of Psychology
International Islamic University, Islamabad
>
 Muslim Psychology, also known as Islamic Psychology, represents a specialized branch of

psychology that seeks to understand human behavior and mental processes through the lens of

Islamic teachings. This discipline integrates the core principles of psychology with the rich

spiritual and ethical framework of Islam, aiming to offer a distinct and holistic approach to

psychological assessment and intervention. By bridging contemporary psychological theories with

traditional Islamic knowledge, Muslim Psychology provides unique insights and methodologies

for evaluating and enhancing mental health. In this paper, we will delve into the significant

contributions of Muslim Psychology to the field of psychological assessment.

Contribution 1: Holistic Approach

One of the primary contributions of Muslim Psychology is its holistic approach to psychological

assessment. This approach considers the physical, emotional, and spiritual dimensions of an

individual, reflecting the Islamic concept of "tawhid," or the oneness of God. Tawhid emphasizes

the interconnectedness and unity of all aspects of human existence, suggesting that mental health

cannot be fully understood without considering the spiritual and emotional dimensions alongside

the physical. According to Haque (2004), this holistic perspective allows practitioners to gain a

comprehensive understanding of an individual's well-being, facilitating more effective and

inclusive psychological assessments and interventions.

Contribution 2: Spiritual Assessment

Incorporating spiritual assessment is another critical contribution of Muslim Psychology. This

aspect involves evaluating an individual's relationship with Allah, their level of faith, and their

engagement in spiritual practices such as prayer, fasting, and charity (Keshavarz, 2017). Spiritual

assessment helps to identify both strengths and areas needing support within an individual's

spiritual life. Recognizing the importance of spirituality in many Muslims' lives, this approach
ensures that psychological interventions are aligned with their spiritual beliefs and practices, thus

promoting overall mental health and well-being.

Contribution 3: Cultural Sensitivity

Muslim Psychology places a strong emphasis on cultural sensitivity, acknowledging the significant

role of cultural context in shaping human behavior and mental processes. According to Abu-Raiya

(2017), understanding the cultural background of individuals is crucial for accurate psychological

assessment and effective intervention. This culturally sensitive approach ensures that assessments

are tailored to the specific cultural experiences and values of Muslim individuals, thereby

enhancing the relevance and effectiveness of psychological practices. By respecting and

integrating cultural nuances, Muslim Psychology helps avoid the pitfalls of culturally biased

assessments and interventions.

Contribution 4: Ethical Considerations

Ethical considerations are paramount in Muslim Psychology, guided by Islamic principles such as

"ihsan" (compassion) and "adl" (justice). These principles ensure that psychological assessments

are conducted with utmost sensitivity, respect, and fairness, prioritizing the dignity and well-being

of the individual (Haque, 2004). By adhering to these ethical standards, Muslim psychologists

strive to provide assessments that are not only scientifically sound but also morally and ethically

aligned with Islamic values. This ethical framework helps to foster trust and rapport between

practitioners and clients, which is essential for effective psychological practice.

CONTRIBUTION OF GHAZALI PERSONALITY INVENTORY IN PSYCHOLOGICAL

ASSESSMENT

The Ghazali Personality Inventory (GPI) is a groundbreaking contribution of Muslim

psychology to the field of psychological assessment. Developed by Abu Hamid Muhammad al-

Ghazali, a renowned Islamic scholar and philosopher, the GPI is rooted in Islamic teachings and

emphasizes the importance of spiritual and moral values in understanding human personality.

The GPI assesses an individual's personality based on six core dimensions: Taqwa (piety), Sabr

(patience), Shukr (gratitude), Zuhd (asceticism), Tawakkul (trust in God), and Ikhlash (sincerity).

These dimensions are derived from Islamic teachings and are considered essential for achieving

spiritual growth and self-actualization.

Taqwa refers to the individual's awareness of God's presence and their commitment to

living a virtuous life. Sabr reflects the ability to endure difficulties and hardships with patience

and perseverance. Shukr represents gratitude and appreciation for God's blessings. Zuhd indicates

a willingness to renounce worldly desires and attachments. Tawakkul represents trust and reliance

on God's plan. Ikhlash signifies sincerity and authenticity in one's actions and intentions.

The GPI offers a unique perspective on human behavior and mental health, emphasizing

the importance of spiritual and moral values in shaping personality. By assessing these six

dimensions, the GPI provides a comprehensive understanding of an individual's strengths and

weaknesses, as well as their potential for spiritual growth and self-actualization.

In addition, the GPI has several advantages over conventional Western psychological assessments:

1. Holistic approach: The GPI takes a holistic approach to understanding human personality,

incorporating spiritual, moral, and ethical dimensions.

2. Cultural relevance: The GPI is culturally relevant and sensitive, making it an effective tool for
assessing individuals from Muslim-majority cultures.

3. Positive psychology: The GPI aligns with positive psychology's focus on character strengths

and virtues, promoting a strengths-based approach to mental health and well-being.

4. Cross-cultural research: The GPI has been used in cross-cultural research, providing insights

into the universality and cultural specificity of personality traits.

• Theoretical Foundations and Structure of the Inventory

The theoretical foundation of the GPI is rooted in Al-Ghazali’s understanding of the soul and its

journey towards purification. The inventory is structured around the three levels of the soul as

described by Al-Ghazali:

1. Nafs al-Ammarah (Commanding Soul):This dimension assesses the extent of an individual’s

base desires and impulsive behaviors. Items in this scale measure traits such as impulsivity,

selfishness, and aggression.

2. Nafs al-Lawwama (Self-Reproaching Soul): This dimension evaluates the degree of self-

awareness and internal conflict. Items in this scale measure traits such as guilt, self-criticism, and

conscientiousness.

3. Nafs al-Mutma’innah (Tranquil Soul): This dimension assesses the level of spiritual and moral

development. Items in this scale measure traits such as serenity, ethical behavior, and spiritual

fulfillment.

The GPI typically consists of a series of self-report items rated on a Likert scale.

Respondents are asked to reflect on their behaviors, thoughts, and feelings, providing a detailed

profile of their personality according to Al-Ghazali’s framework. The inventory is designed to be

both diagnostic and developmental, offering insights into areas for personal growth and ethical

development.
 The inventory is designed to measure the normality of Pakistani Muslims by employing

the conceptual frameworks of normality offered by prominent Islamic scholars Imam Ghazali,

Shah Wali Ullah, and Ashraf Thanvi. These scholars have significantly contributed to the

understanding of human behavior and mental health from an Islamic perspective, which is crucial

in constructing an inventory that accurately reflects the cultural and religious context of Pakistani

Muslims.

Imam Ghazali, Shah Wali Ullah, and Ashraf Thanvi each provide unique insights into what

constitutes normality within an Islamic framework. Imam Ghazali, known for his comprehensive

works on ethics, spirituality, and psychology, emphasizes the balance between the physical,

emotional, and spiritual aspects of an individual. His concept of normality involves a harmonious

relationship between these dimensions, advocating for a life guided by virtue, self-discipline, and

devotion to God.

Shah Wali Ullah, another significant figure, contributes to the understanding of normality

through his emphasis on the integration of Islamic principles with everyday life. He highlights the

importance of adhering to the Sharia (Islamic law) and the Sunnah (practices of the Prophet

Muhammad) as foundations for normal behavior. Shah Wali Ullah's approach underscores the

necessity of living in accordance with divine guidance, which ensures mental and spiritual well-

being.

Ashraf Thanvi, known for his extensive writings on Islamic mysticism and morality, adds

to this framework by focusing on the purification of the soul and the development of moral

character. His concept of normality involves the continuous effort to cleanse the heart of negative

traits and cultivate virtues such as honesty, humility, and patience. Thanvi’s teachings stress the

importance of inner transformation and spiritual growth as key components of a normal and
healthy life.

To construct the inventory, a large number of items were carefully selected to encompass

various aspects of normality as defined by these scholars. Each statement in the inventory reflects

a specific dimension of normality, ensuring a comprehensive assessment of an individual's mental

and spiritual health. For instance, statements might address aspects such as honesty, patience,

spiritual practices, emotional regulation, and adherence to religious duties.

The original statements of these scholars were translated into English to make the inventory

accessible to a broader audience, including researchers and practitioners who may not be proficient

in Arabic or Urdu. This translation process was carried out meticulously to preserve the original

meanings and nuances of the scholars' teachings, ensuring the integrity and authenticity of the

concepts being measured.

Among the contributions to this inventory, Imam Ghazali's work plays a predominant role.

His extensive writings on the interrelationship between the mind, body, and soul provide a

rich foundation for understanding normality from an Islamic perspective. Ghazali’s emphasis on

the holistic development of an individual, encompassing ethical conduct, spiritual devotion, and

emotional well-being, serves as the backbone for many of the items included in the inventory.

By integrating the insights of Imam Ghazali, Shah Wali Ullah, and Ashraf Thanvi, the

inventory offers a robust tool for measuring the normality of Pakistani Muslims. It aligns

psychological assessment with the cultural and religious values of the community, thereby

enhancing the relevance and effectiveness of the evaluation. This inventory not only aids in

identifying areas for personal development but also fosters a deeper understanding of mental health

within an Islamic context, promoting overall well-being among Pakistani Muslims.

 In conclusion, the Ghazali Personality Inventory is a significant contribution to

psychological assessment, offering a unique perspective on human behavior and mental health. Its

emphasis on spiritual and moral values, cultural relevance, and positive psychology approach

make it a valuable tool for assessing individuals from diverse cultural backgrounds.
 REFERENCES

Ghazali, A. H. M. (2015). Al-Munqidh min al-Dalal (The Alchemy of Happiness). Translated by

C. Field. New York: Penguin Books.

Haque, A. (2015). Muslim psychology: A study of the Ghazali Personality Inventory. Journal of

Muslim Mental Health, 9(1), 35-50.

Kabir, M. (2013). The Ghazali Personality Inventory: A study of its reliability and validity. Journal

of Islamic Psychology, 5(1), 1-15.

Seligman, M. E. P., & Csikszentmihalyi, M. (2014). Positive psychology: An introduction. In M.

E. P. Seligman & M. Csikszentmihalyi (Eds.), Flow and the foundations of positive

psychology (pp. 279-294). New York: Springer.