Self-care is a Sunnah, and the Quran and Prophet Muhammad (PBUH) emphasise the importance of self-care for the sacred work of caring for others. The human spirit thrives when tested with adversity, as seen in the inspirational story of Prophet SAW. He provided many ways to cope with trauma and manage stress. My focus is to humanise the prophet. His example serves as a clear roadmap for those retracing his footsteps and striving to be role models themselves. The Prophet SAW was a master of mending broken hearts and was keen on caring for people’s emotional affairs. Despite his numerous traumas, he remained a source of hope, joy, and inspiration for everyone around him. Throughout the Quran, the sunnah and the seerah, we are reminded not to view Rasulullah as only a Prophet but to see the humanity in him that we can learn from. The Prophet {PBUH} was a true master of mending broken hearts. He was very keen on taking care of people’s emotional affairs. His trauma, and his bleeding wounds were too many, but he continued to be a source of healing to everyone. Some people would say “Can you pour from an empty cup? Can you really give what you have not received? Can you be a healer when you are still wounded?” Throughout his life, he exhibited and embodied that while continuing to emerge as a source of hope, joy and inspiration for everyone around him while living a life that consisted of pain and suffering. Trauma, derived from the Greek, means wound, not broken. According to the Substance Abuse and Mental Health Administration in the United States, trauma is a combination of three elements. Trauma impacts our biological, psychological, social, and spiritual needs and should not be stigmatised or viewed as a weakness. The Quran and Sunnah serve as healing tools, but unacknowledged trauma can lead to psychic pain, moral injury, and soulache. If ignored, it can manifest into dysfunctional relationships, unhelpful coping, and personality styles. Trauma survivors often struggle to trust or feel safe around others. If stigma and cultural taboos keep the trauma story hidden, it can negatively impact individuals, families, and communities, potentially repeating the trauma cycle of neglect or abuse. Trans-generational trauma can cast shadows on the body, mind, heart, and soul, making survivors doubt their identity, self-worth, beauty, and full potential. It is crucial to acknowledge and support trauma survivors to prevent further negative impacts on individuals, families, and communities. For the Prophet, trauma was like a privilege and so he openly received anything that was given to him – good and bad. He viewed it as a gift and received all the trials and tribulations with gratitude. He found a reason to turn every negative situation into something positive. In the Quran, chapter 67 (Surah Mulk), Allah emphasises the importance of grace and achieving Ihsaan status through trials and tribulations. Ihsaan, the highest status of Islam, is exemplified by Rasulullah SAW, who displayed compassion, kindness, eloquence, elegance, and grace in his life. Serving Allah’s creations is considered the best way to worship Him. Islam is a complete and comprehensive way of life, and the Quran and Sunnah are the two authentic sources of guidance that serve as the moral compass for its followers. Looking at the emotional expression – Allah was tending to people who are struggling emotionally. When He saw Rasulullah {SAW} restless, he ordered him to face the direction of the sacred house in Makkah during prayers. Allah {SWT} reminded the Prophet {PBUH} throughout the Quran of how merciful and forgiving He is towards those who commit sins out of ignorance. (Surah Zumar) The Quran explicitly discussed that human emotions are to be expressed if they are done in a safe, healthy and halal way. The Quran is full of examples of anger, fear, sadness, joy and other human emotions. Prophet Muhammad {PBUH} being a walking Quran, embodying the divine names and attributes of His lord, used to check on his companions, make sure everyone sleeps well and nobody in the ummah is forgotten. When you visit people who are sick, and you take care of people’s emotional needs, you will always find Allah there. Stress management is a big topic in Islam. Stress can come from internal causes like past fears and future fears, or from external human and non-human causes like interpersonal violence and disasters like – fire, earthquakes etc. Sometimes, when we entertain negative and distorted thoughts or engage in self-loathing languages and behaviours, we are tangled in a web of trauma. Throughout the life of Prophet Muhammad {PBUH}, he showed us how to control anger, display joy, express sorrow, and manage anxiety. One of the examples he gave is: When you feel angry, perform Wuduu with cold water. If you are standing, sit down. Pray 2 Rakah, recite adhkaar, make dua, and talk to somebody you trust. He was the safest place for people around him. In Islam, pain and suffering is not a punishment from Allah but rather a test to cleanse our sin and elevate our status in paradise. Islam teaches us that human life is sacred, that suicide is an act of desperation, that grief is a communal affair, that looking after people’s emotional needs is an act of charity, and that speaking up is courage. Allah wants us to seek His mercy and find other exits than suicide and self-harm. Healing is holistic, there is no health without mental health, the “mentally ill” are valuable and are not to hide behind closed doors or suffer in silence. Safety- is not only physical, we must be safe – emotionally, sexually, financially, socially and spiritually. A trauma-informed approach is healing-centred, culturally humble and respectful to people’s inner strengths and innate coping mechanisms. The Prophet [PBUH} engaged in the practice of meditation and mindfulness. The best example was when – Khadeeja comforted him when he went to Cave Hira and the revelation came to him and his encounter with Jibreel […]
Category Archives: Islamic Psychology
“Verily your Lord is Generous and Shy. If His servant raises his hands to Him (in supplication) He becomes shy to return them empty.” (Ahmad, Abu Dawud, Tirmidhi) If a believer understands that no dua returns empty, then there should be no doubt that dua is the number one therapy for those who believe in Allah and His messenger. Therefore, its wholesome benefit is numerous and it must be a part of every action of a believer -beginning, middle and end. Dua serves as a pillar in the healing process, like first aid or as a component of preventive action. This attitude is reflected in the Islamic tradition where nothing is too small or too big to ask Allah for. It has been reported that Nana Aisha said: “Let one of you ask his Lord for everything that he needs, even a lace for his shoe if it breaks.”1 The Therapeutic Nature of Dua: Dua is a Stress Reliever:Stress is ‘a state of worry or mental tension caused by a difficult situation’. However, a believer knows that nothing happens without the permission of Allah, not even the difficult situations they find themselves in. Hence, they direct their dua to Allah for guidance, support, and relief. This awareness in itself is a relief, knowing that the Most High has their back. The way dua was a relief for the Prophet in many incident of his life, most notably the Macca period. Counselling Therapy with Allah:No matter your position, condition, or status in this life—whether wealthy, poor, knowledgeable, ignorant, saint, or sinner—everyone has dua to act as a weapon that connects their inner self to Allah; to ask, converse, and request. Hence, amid confusion or hopelessness, or when everyone has abandoned you, the only weapon left is dua, to reposition you towards possibilities by connecting you to Allah. What a positive feeling it is to know that you are engaged in a one-on-one conversation with Allah. Healing through His attributes:For us to know Him, Allah has mentioned His names and attributes to us. When we call upon Him using these beautiful names and attributes, we direct our focus to specific needs through His Jamal and Jalal. Allah says: “And Allah’s names are the best names, so call on Him and leave those who violate the sanctity of His Names. They shall be recompensed for what they did.” [Surah Al-A’raf 7:180]So when you feel ill, you know He is the Healer (Ash-Shafi), when you seek some form of opening, you know He is Al-Fattah, and when you seek provision, He is Ar-Razzaq. The more we learn and use these names and attributes, the more aware we become of Him in every situation. Safe Space with Allah:Admittedly, the only being to whom we can fully express ourselves without worry or bias is Allah. We speak to Him honestly, whether our feelings are positive or negative. Unlike humans, Allah is aware of our situation even before we express it, so He is neither surprised nor affected by it. No matter how much trust we place in therapists, counsellors, healers, or friends, there are some things we cannot express—either because they are too personal or because we struggle to articulate them. However, with Allah, we know that He understands us better than our expression. This awareness alone provides relief. Dua is a Comforter:This is how the Prophet trained the Ummah. He taught us a dua for every situation, whether at the beginning or the end. The benefit of dua is that it provides us with a sense of assurance and confidence that we are under the protection of Allah’s will. Even if things do not unfold as we expect, we trust in Allah knowing that He is always in control, and the outcome aligns with His wisdom, which we may not fully comprehend. Dua is a Bridge to Healing:Yes, dua is the gateway to miracles. Therefore, even in the most obvious situations, dua can turn things around because we understand that the result of dua is coming from a realm of possibility rather than impossibility. Effectiveness of Dua In conclusion, dua is an essential component of healing, mental stability, and overall wellness because it is the singular weapon that transcends all boundaries in the life of a believer, both spiritually and physically. Therefore, dua should be regarded as the sibling to the actions of the limbs. Recall the words of Allah in the Hadith Qudsi: “O My servants! If the first of, and the last of you; if the jinn of you and the men of you, were to stand on one plain and ask Me, and I gave every single person what he wanted, then all of that would not decrease from My Kingdom, except like a needle (decreases the amount of water) when it is placed in the ocean (and then taken out).”2
by Abubakar Haruna Introduction Psychosexual theory, originating from Sigmund Freud’s work, posits that human development is driven by sexual instincts. In Western psychology, Freud’s model delineates stages such as oral, anal, phallic, latency, and genital, with each stage marked by conflicts and resolutions. (Freud, 1905) In Islamic psychology, while Freud’s theory may not be directly referenced, the concept of human development and the role of sexuality are discussed within the broader framework of Islamic teachings. Scholars like Ibn Sina (Avicenna) and Al-Ghazali emphasised the importance of understanding human nature, including sexual impulses, within the context of spiritual growth and moral development. (Sina, 11th century; Al-Ghazali, 11th century) Both perspectives acknowledged the significance of understanding human sexuality in the context of psychological development, although they approach it from different philosophical and religious standpoints. Freud’s Psychosexual Theory Freud’s psychosexual theory posits that human development is driven by innate sexual instincts and desires. According to Freud (1908), individuals pass through five stages of psychosexual development: oral, anal, phallic, latency, and genital. Each stage is characterised by the focus of libido energy on different erogenous zones, and the successful resolution of conflicts at each stage is crucial for healthy psychological development. In Freud’s psychosexual theory, the oral stage occurs during infancy, where the primary focus of pleasure is on the mouth. This is followed by the anal stage, during which the child gains pleasure from controlling bowel movements. The phallic stage, occurring around ages 3 to 6, is marked by the Oedipus or Electra complex, where children develop unconscious desires for the opposite-sex parent and rivalry with the same-sex parent. The latency stage, from age 6 to puberty, is a period of sexual dormancy, followed by the genital stage, where sexual urges re-emerge and are directed towards mature sexual relationships. Psychosexual Theory Through the Lens of Islamic Perspectives In Islamic thought, human development and sexuality are understood within the broader framework of religious teachings found in the Quran, Hadith (sayings of Prophet Muhammad), and interpretations of scholars throughout history. While there isn’t a specific psychosexual theory akin to Freud’s, various Islamic scholars have discussed human nature, including sexual impulses, within the context of spiritual growth and moral development. One prominent Islamic scholar, Ibn Sina (Avicenna), discussed human psychology and the integration of physical and spiritual aspects of human nature in works such as “The Book of Healing” and “The Canon of Medicine.” He emphasised the importance of understanding human desires and impulses within the broader context of achieving balance and harmony in life. Another influential figure, Al-Ghazali, addressed the topic of human desires and impulses in his works such as “The Revival of the Religious Sciences.” Al-Ghazali stressed the significance of self-awareness and self-control in managing human instincts, including sexual desires, to pursue spiritual growth and moral excellence. Islamic teachings from the Quran and Hadith also provide guidance on sexuality, emphasising the importance of modesty, chastity, and marital relationships. Verses in the Quran such as Surah An-Nur (24:30-31) and Surah Al-Mu’minun (23:5-7) promote principles of modesty and self-restraint in interactions between genders. Conclusion: While there may not be a unified psychosexual theory in Islamic thought, the Quran, Hadith, and interpretations of scholars provide a comprehensive framework for understanding human nature and sexuality within the context of spiritual and moral development. References Al-Ghazali. “The Revival of the Religious Sciences.” Freud, S. (1905). Three Essays on the Theory of Sexuality. Standard Edition, 7:123-243. Freud, S. (1908). On the Sexual Theories of Children. Standard Edition, 9:205-226. Hadith collections such as Sahih Bukhari and Sahih Muslim. Ibn Sina (Avicenna). “The Book of Healing.” Ibn Sina (Avicenna). “The Canon of Medicine.” The Quran Surah An-Nur (24:30-31) and Surah Al-Mu’minun (23:5-7)
by Abubakar Haruna Introduction Psychosocial theory, pioneered by Erik Erikson, is a developmental theory that emphasises the interaction between individual psychological development and social factors. Erikson proposed eight stages of psychosocial development, each characterised by a unique conflict or challenge that individuals must navigate to achieve healthy development. According to Erikson (1963), each stage of psychosocial development presents a crisis that individuals must resolve to progress successfully to the next stage. These crises involve finding a balance between opposing psychological forces. For example, in the infancy stage, the conflict is trust versus mistrust, where infants learn to trust their caregivers and the world around them. Erikson’s theory posits that successful resolution of each stage’s crisis leads to the development of a virtue or positive trait. For instance, resolving the trust versus mistrust conflict in infancy fosters the virtue of hope. Conversely, failure to resolve these conflicts can result in psychological maladjustment and difficulty navigating subsequent stages. Moreover, Erikson emphasised the role of societal and cultural influences in shaping individuals’ development. He believed that each stage of development involves interactions with the social environment, including family, peers, and broader cultural norms and values. Erikson’s psychosocial theory has been influential in various fields, including psychology, education, and sociology. It provides a framework for understanding human development across the lifespan and highlights the importance of social relationships and cultural context in shaping individuals’ lives. Islamic perspectives on psychosocial development are deeply rooted in the Quran, Hadith (sayings and actions of the Prophet Muhammad), and interpretations by Islamic scholars. While there isn’t a specific psychosocial theory articulated in these sources, Islamic teachings provide insights into various aspects of human development, including psychological and social dimensions. The insights are: 1. Trust in Allah (Tawakkul): The Quran emphasises the importance of trust in Allah (Tawakkul). Believers are encouraged to trust in Allah’s plan and rely on Him during times of difficulty and uncertainty. This trust can be seen as analogous to Erikson’s concept of trust versus mistrust, where individuals develop a sense of trust in themselves and the world around them. 2. Family and Community Bonds: Islamic teachings place great emphasis on the importance of family and community relationships. The Quran and Hadith stress the obligations of parents to their children, and vice versa, as well as the importance of maintaining strong ties with relatives and neighbours. This aligns with Erikson’s emphasis on the role of social relationships in psychosocial development. 3. Identity Formation: Islamic scholars have discussed identity formation within the context of Islamic teachings. For example, scholars have explored how individuals’ identities are shaped by their faith, cultural heritage, and social interactions. This parallels Erikson’s stage of identity versus role confusion, where individuals develop a sense of identity based on their experiences and interactions with society. 4. Resilience and Patience (Sabr): Islamic teachings promote resilience and patience (Sabr) in the face of adversity. Believers are encouraged to remain steadfast and patient during challenging times, which can contribute to psychological well-being and coping mechanisms. This resilience aligns with Erikson’s notion of ego strength, where individuals develop the capacity to effectively navigate life’s challenges. Islamic scholars such as Ibn Qayyim al-Jawziyya, Al-Ghazali, and Ibn Taymiyyah have written extensively on topics related to human psychology and development, drawing from Islamic sources. While they may not have explicitly formulated a psychosocial theory akin to Erikson’s, their writings provide valuable insights into the psychological and social dimensions of human existence from an Islamic perspective. References: Al-Ghazali. (1997). The Alchemy of Happiness. Islamic Texts Society. Erikson, E. H. (1963). Childhood and Society. New York: W.W. Norton & Company. Erikson, E. H. (1980). Identity and the Life Cycle. New York: W.W. Norton & Company. Ibn Qayyim al-Jawziyya. (2003). The Invocation of God. Islamic Texts Society. Ibn Taymiyyah. (2010). The Goodly Word. Al-Baz Publishing. McLeod, S. A. (2018). Erik Erikson’s Stages of Psychosocial Development. Simply Psychology. Retrieved from https://www.simplypsychology.org/Erik-Erikson.html
Summary notes by Fathima Sameer The ongoing events in Gaza highlight the resilience and fortitude of its people, navigating daily crises amidst a war-torn landscape. From afar, we often feel helpless, mere spectators to their enduring struggle. Yet, in the face of such adversity, a remarkable transformation is taking place among the youngest generation. Today’s children are demonstrating unexpected maturity and a keen understanding of complex realities far beyond their years. This observation underscores the urgent need to nurture and raise our children to become the leaders of tomorrow. A recent classroom discussion provides valuable insights into how we can achieve this. The teacher posed three thought-provoking questions to the students and gathered their insightful responses: Why did the prophet Muhammad (S) lead the prophets in salah at Byth Al Muqaddis? Why not any other prophet? What is the significance of this imamat and leadership for us as Muslims? Are we leading in today’s time? And why? The children, aged between five and ten, provided a variety of answers to the first question. They answered because Rasool (S) was the last prophet, the best among people, exceptionally kind-hearted, and the most merciful. Regarding the significance, they responded, “It’s a message for us to lead. We also need to lead. We are the best of the Ummah, and our prophet is the best of all the prophets.” When asked if we are leading in today’s time, the children unanimously said, “No.” They explained that we are not leading because we are not following the instructions of Allah, are not good Muslims, and are not reading the Quran. Their responses reflect a deep awareness of the current situation and the importance of spiritual and moral guidance. The teacher then asked, “Who is a leader?” The children responded thoughtfully, describing a leader as someone who worships Allah, reads the Quran, makes dua, and follows Allah and His Prophet. They also emphasized qualities like helping others, giving to charity, being kind and respectful, apologizing when necessary, and always doing what is right. These responses highlight the essence of leadership qualities rooted in spiritual and emotional intelligence. Our children are seeking leaders within our homes. As the saying goes, “Each of you is a shepherd, and each of you is responsible for his flock.” In the family, the father is a leader. We must reflect on whether we are performing our duties as leaders effectively. Are we demonstrating proper Salah to our children? Are we offering prayers for Palestine and inviting our children to join us? Our kids understand what is right and wrong and look to us for guidance. Evaluating both emotional and spiritual intelligence is crucial in selecting leaders. In some countries, couples check their health status before marriage; similarly, assessing emotional intelligence is important. Individuals with issues in these areas can negatively impact their children’s lives, ultimately affecting society and the world. Islamic history provides numerous examples of young leaders who embody these qualities. For instance, Usama ibn Zaid, at just 17, was entrusted by Prophet Muhammad (peace be upon him) to lead an army. Despite his youth, he proved to be a capable and successful leader. Muhammad Al-Fatih, who conquered Constantinople, was meticulously prepared for leadership from a young age, mastering various disciplines and languages. Sultan Salahuddin Ayubi, known for his valour and compassion, devoted his life to the service of Islam and his subjects, exemplifying true leadership. Islamic history is rich with remarkable leaders such as ‘Abdurrahman Ad-Dhakil and Alp Arslan (Muhammad ibn Dāwūd). ‘Abdurrahman Ad-Dhakil, a descendant of the Umayyads, faced relentless pursuit by enemies from Sham to Spain, where he eventually became a great leader in Andalusia at just 25. Alp Arslan, known as the “heroic lion,” was renowned for his mercy and generosity, even towards his enemies. All these leaders shared common traits: exemplary manners, character, asceticism (zuhd), and piety (taqwa). They possessed spiritual intelligence from a young age, were Hafizs, and were well-versed in Islamic Sharia, fiqh, and multiple languages. They also had military knowledge and skills, along with an understanding of mathematics, physics, and astronomy. Role of Parents in Shaping Leaders The upbringing of these leaders was significantly influenced by their parents. For example, Sultan Mohammed Al Fatih’s mother instilled in him the ambition to conquer Constantinople by showing him the city walls and encouraging him to aspire for greatness through the Quran, power, weaponry, and people’s love. Similarly, Salahuddin’s father emphasized the importance of liberating Quds (Jerusalem), instilling a sense of responsibility and purpose in him. Parenting Insights for Raising Leaders Know Yourself: Self-awareness is crucial for good parenting. Understand your strengths, weaknesses, and values to lead by example. Children learn from observing consistent and authentic behaviour. Be Honest and Transparent: Sharing your mistakes and problem-solving processes with your children teaches them honesty and accountability. It also shows that making mistakes is a natural part of life. Understand Developmental Stages: Knowledge of your child’s developmental phases helps you support their mental, physical, and emotional growth effectively. Adjust expectations according to their age and abilities to foster their strengths and address weaknesses. Focus on Strengths and Weaknesses: Support your child in pursuing their passions while helping them overcome weaknesses. Encourage their dreams, whether they aspire to be artists or athletes, rather than imposing your own unfulfilled ambitions. Guide Them in Faith: Instill a strong sense of religious identity and values. Teach the importance of the five pillars of Islam, the six articles of faith (iman), and the concept of ihsan (spiritual excellence). Nurture a sincere prayer practice with kindness and understanding rather than compulsion. Learn from Mistakes: Teach children through their mistakes with love and guidance. Avoid being abusive or overly authoritative. Recognize their efforts and correct them gently, fostering a learning environment based on mutual respect and growth. Conclusion Parents play a crucial role in shaping the future leaders of the Ummah. By embodying the qualities they wish to instil, guiding their children with wisdom and kindness, and nurturing their spiritual and personal […]
In April 2024, ISIP had the honour of hosting Dr. Kenza Saadi for Our International Lecture Series. After being a humanitarian worker in war zones for more than 20 years, Dr. Saadi turned to beauty by teaching art history. She also advises and conducts counselling for people on the neurodivergent spectrum and their caretakers. In this talk, Dr. Kenza Saadi explored the concept of Islamic Art as Contemplative Art. She took the audience on a virtual excursion through her photos, giving explanations to assist us with grasping the true meaning of Islamic art. Dr. Kenza started by talking about the key ideas of Islamic art. She explained Tawheed, which emphasizes the indescribable nature of God and the absolute oneness of Allah. It is critical to comprehend that God’s attributes do not characterize Him, as they would restrict His transcendence. This distinction is crucial when discussing sacred art. The culture from which Islamic art originates had an impact on it. In the eighth hundred years, Byzantine art, characterized by little mosaic pieces forming calligraphy, was overwhelming. Islamic art is non-iconic and does not include pictures during prayer. The Quran is the expression of God and is heavenly, making it difficult to emulate. The reason for Islamic art is to contemplate God’s creation and the truth of life, leading to understanding of faith and return to Oneness. Thus Art provides a means of reflection. Dr. Kenza also emphasized the significance of light as a heavenly reality that can’t be completely communicated through words. It makes sense of thorough notions of brilliance, resplendence and glory. Art can lead one to the inexpressible, not as a portrayal of God, but rather for the purpose of catching His substance through various shades. The utilization of light and dark contrasts in Islamic art has been visible in different designs, like the Madrasa in Morocco, creating a contemplative environment. Beauty, known as Husn in Islam, draws people towards it. The Quran empowers the admiration of beauty in the world, including a large number of varieties, structures, and shapes. To truly appreciate beauty, one must act ethically because it is not only external but also internal. The heart is where the real beauty is. Islamic art expects to stir this beauty inside and around us. It is not a means of worship but rather a tool for contemplation. Islamic art, like the mosaic-adorned entrance to a masjid in Iran, demonstrates the intention to create places of contemplation where one can engage in prayer and Dhikr (remembrance of God) while marvelling at the creation. Tadabbur (contemplation) and Tafakkur (reflection) are intrinsic parts of prayer. Dr. Kenza then examined the demonstration of reading the Quran. It involves having a sensory experience and appreciating the manuscripts’ beauty, calligraphy’s elegance, and the pages’ texture. The recitation of the Quran, whether quietly or aloud, additionally adds to the insightful experience. The Quran has a “theurgic power,” assisting people with figuring out the presence of the Heavenly. Toward the end of the lecture, different pictures of masjids were introduced to bring out various sentiments and feelings. The concept of space was explored with three degrees of insight: katif (dense), latif (subtle), and altaf (supra-subtle). Sacred spaces can provoke various degrees of perception inside people. Dr. Kenza explained the contrasts between light and shadow, which represent life and death, emptiness and fullness. The Quran mentions the blind and the seeing not being the same. The lecture concluded by emphasizing that Islamic art doesn’t include all that nor reject everything. It aims to be in line with the teachings of the Quran and Sunnah. Link to Lecture: https://youtu.be/pSWP_aVxBDc?si=lBSAm_1o7VC2bHuw
by Abubukar Haruna Introduction Aggressive behaviour is a complex phenomenon that has long intrigued scholars and practitioners in the fields of psychology, sociology, and management. In both Islamic and Western societies, understanding and managing aggressive tendencies are critical for maintaining social order, fostering harmonious relationships, and promoting organisational effectiveness. This publication aims to explore the multifaceted nature of aggressive behaviour through the lens of both Islamic and Western perspectives on management. While these perspectives may diverge in their theoretical frameworks and cultural contexts, they often converge on fundamental principles related to human behaviour and societal norms. In Islamic management philosophy, aggression is viewed within the broader context of spiritual and moral development. Concepts such as ‘ghira’ (honourable jealousy), ‘sabr’ (patience), and ‘taqwa’ (God-consciousness), offer unique insights into the management of aggressive impulses and the cultivation of virtuous conduct in organisational settings. Contrastingly, Western management theories often emphasised psychological constructs such as assertiveness, conflict resolution, and emotional intelligence in addressing aggressive behaviour. These frameworks draw from empirical research and practical interventions aimed at mitigating conflict, enhancing communication, and fostering a positive organisational climate. By juxtaposing Islamic and Western perspectives on aggressive behaviour, this publication seeks to facilitate a deeper understanding of the cultural, philosophical, and practical dimensions inherent in managing aggression within diverse organisational contexts. Through critical analysis and synthesis of these perspectives, scholars and practitioners can glean valuable insights and strategies for promoting peace, co-operation, and productivity in the workplace. Integrating Islamic and Western Perspectives on the Management of Aggressive Behaviour: A Scholarly Synthesis Aggressive behaviour poses significant challenges in organisational settings, impacting productivity, morale, and overall well-being. Both Islamic and Western management philosophies offer valuable insights into understanding and addressing aggressive tendencies among individuals. This publication aims to explore the integration of these perspectives, drawing upon scholarly research and theoretical frameworks from both traditions. Islamic Perspectives on Aggression Management: In Islamic management philosophy, aggression is understood within the broader context of spiritual development and moral conduct. The Quran and Hadith provide guidance on managing aggressive impulses through concepts such as ‘ghira’ (honourable jealousy), ‘sabr’ (patience), and ‘taqwa’ (God-consciousness) (Al-Asfour, 2010). Scholars like Mohammad H. Jamal and Shah Alam have emphasised the importance of fostering a culture of empathy, justice, and ethical leadership to mitigate aggression in organisational settings (Jamal & Alam, 2015). Western Approaches to Aggression Management: Western management theories draw upon psychological constructs such as assertiveness, conflict resolution, and emotional intelligence to address aggressive behaviour (Baron & Richardson, 1994). The work of scholars like Daniel Goleman on emotional intelligence and Thomas-Kilmann on conflict management styles provides practical frameworks for understanding and managing aggression in diverse workplace contexts (Goleman, 1995; Thomas & Kilmann, 1974). Integration of Perspectives: Integrating Islamic and Western perspectives on aggression management requires a nuanced understanding of cultural contexts and philosophical foundations. Scholars like Ali Abbas and Rafik Beekun have advocated for a holistic approach that synthesises Islamic ethical principles with contemporary management practices (Abbas & Beekun, 2008). By incorporating elements of both traditions, organisations can develop comprehensive strategies for fostering a culture of respect, cooperation, and conflict resolution. Conclusion The integration of Islamic and Western perspectives offers a rich tapestry of insights and strategies for managing aggressive behaviour in organisational settings. By recognising the complementarity of these traditions and leveraging their respective strengths, scholars and practitioners can navigate the complexities of human behaviour with wisdom, compassion, and effectiveness.
by Abubakar Haruna Introduction Anxiety disorders represent one of the most prevalent mental health challenges worldwide, affecting individuals across diverse cultural and religious backgrounds. In recent years, there has been a growing recognition of the intricate interplay between anxiety and cultural factors, including religious beliefs and practices. Among the various religious frameworks, Islam offers a unique perspective on anxiety, encompassing spiritual, psychological, and social dimensions. Anxiety, defined as a persistent feeling of fear, worry, or unease, can manifest in various forms, including Generalised Anxiety Disorder (GAD), Social Anxiety Disorder (SAD), panic disorder, and specific phobias. According to the World Health Organization (WHO), anxiety disorders are estimated to affect over 260 million people globally, making them a significant public health concern. In Islamic tradition, anxiety is acknowledged as a natural facet of human experience, with references to its recognition and management found in the Quran, the holy book of Islam, and the teachings of the Prophet Muhammad (peace be upon him). The Quran emphasises reliance on God (Tawakkul) and patience (Sabr) as foundational principles in coping with life’s challenges, including anxiety-inducing situations. Furthermore, Islamic psychology offers insights into the holistic approach to mental well-being, emphasising the interconnectedness of the mind, body, and spirit. Concepts such as mindfulness (Tafakkur), self-awareness (Muraqabah), and seeking refuge in prayer (Salah) are integral to managing anxiety within an Islamic framework. Despite the rich resources within Islamic tradition for understanding and addressing anxiety, there remains a need for greater awareness and culturally sensitive approaches to mental health care within Muslim communities. Stigma, misconceptions, and lack of access to appropriate services often impede individuals from seeking help for anxiety-related concerns. Anxiety is a natural stress response, characterised by feelings of unease, worry, or fear. It can manifest as physical symptoms like rapid heartbeat, sweating, or trembling, as well as cognitive symptoms such as racing thoughts or difficulty concentrating. Anxiety becomes a concern when it significantly interferes with daily life or functioning. In Islamic psychology, anxiety is often understood as a state of distress caused by excessive worry or fear about the future or perceived threats. It is seen as a natural emotion that can arise from various sources, including uncertainty, spiritual concerns, or personal struggles. Islamic teachings emphasised seeking comfort and guidance through prayer, reliance on faith, and seeking support from both spiritual and professional sources to alleviate anxiety. Integrative Approach to Treating Anxiety among Muslims: Incorporating Quran, Hadith, Scholarly Insights and Western Perspectives In addressing anxiety among Muslims necessitates an integrative approach that draws upon Islamic teachings, insights from scholars, and evidence-based practices from Western psychology. By integrating these diverse perspectives, individuals can receive comprehensive care that honours their faith while utilising effective therapeutic strategies. Islamic Teachings and Practices: Quranic Guidance: Verses from the Quran emphasised concepts such as trust in God (Tawakkul), patience (Sabr), and seeking refuge in prayer (Salah) as means to alleviate anxiety (Quran 3:159; 20:130; 94:5-6). Hadith: The sayings and actions of the Prophet Muhammad (peace be upon him) provide practical guidance for managing anxiety, such as reciting supplications for seeking protection and comfort during times of distress (Sahih al-Bukhari, Book 75, Hadith 397). Scholarly Insights: Islamic scholars offer interpretations of religious texts and practical applications for addressing mental health concerns. Their views provide valuable guidance on integrating Islamic principles into therapeutic interventions (Baig & Iqbal, 2013). For example, scholars may emphasise the importance of maintaining a strong connection with God through remembrance (Dhikr) and cultivating gratitude (Shukr) as antidotes to anxiety. Western Psychological Approaches: Cognitive-Behavioural Therapy (CBT): CBT is an evidence-based approach used to challenge negative thought patterns and behaviours contributing to anxiety (Hofmann et al., 2012). Mindfulness-Based Interventions: Practices such as mindfulness meditation promote present-moment awareness and acceptance, aligning with Islamic concepts of mindfulness (Tafakkur) and self-awareness (Muraqabah) (Kabat-Zinn, 2003). Integration of Perspectives: Culturally Sensitive Therapy: Therapists can provide care that acknowledges the religious and cultural beliefs of Muslim clients, integrating Islamic teachings into treatment plans (Khan, 2010). Collaborative Care: Collaboration between mental health professionals, religious leaders, and community members fosters a supportive environment for addressing anxiety within Muslim communities (Nasir et al., 2018). Conclusion: Treating anxiety among Muslims requires a multifaceted approach that synthesises Quranic guidance, Hadith, scholarly insights, and Western psychological approaches. By integrating these perspectives, individuals can receive holistic care that respects their religious beliefs while addressing their mental health needs. References: Al-Kubaisi, M. S., & Al-Darmaki, F. R. (2016). Islamic perspective on mental health. Sultan Qaboos University Medical Journal, 16(2), e161–e165. Baig, M., & Iqbal, N. (2013). Islamic teachings and principles in mental health. Journal of Religion and Health, 52(2), 616–625. Hofmann, S. G., Asnaani, A., Vonk, I. J., Sawyer, A. T., & Fang, A. (2012). The efficacy of cognitive behavioral therapy: A review of meta-analyses. Cognitive Therapy and Research, 36(5), 427–440. Hossain, M. D., Ahmed, H. U., Chowdhury, W. A., Niessen, L. W., & Alam, D. S. (2014). Mental disorders in Bangladesh: A systematic review. BMC Psychiatry, 14, 216. Kabat-Zinn, J. (2003). Mindfulness-based interventions in context: Past, present, and future. Clinical Psychology: Science and Practice, 10(2), 144–156. Khan, A. N. (2010). Islamic approach to counseling: A model. Journal of Religion and Health, 49(2), 218–230. Nasir, S., Zehra, A., Faiq, A., Rahman, F., Riaz, S., Gul, A., & Qidwai, W. (2018). Integration of spiritual beliefs in psychotherapy and its impact on quality of life: A study on anxiety disorder patients in Karachi. Journal of Religion and Health, 57(4), 1355–1370. World Health Organization. (2017). Depression and other common mental disorders: Global health estimates. World Health Organization. Younas, A. (2018). Conceptualization of mental health from Islamic perspective: A review. Journal of Religion and Health, 57(5), 1794–1808.
من كتاب سكينة الإيمان ط2 تأليف الدكتور كمال الشريف “1. لَعَلَّكُم تتَّقُون“ قال تعالى : ﴿يَا أيَهُّا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلكِمْ لَعَلَّكُمْ تتَّقُونَ ﴾ ]البقرة: 183[.. إذاً التقوى هي الثمرة المرجوة من الصيـام. ولكن كيف يؤدي الصيام إلى التقوى؟ إن التقوى اتقاء لغضب الله، والسبيل إلى اتقاء غضبه هي اجتناب ما حرم، والامتناع عن الوقوع فيما نهى عنه، والتقوى تتطلب قدراً كبيراً من التحكمُّ بالنفس ومقاومة هواها: والإنسان لا يولد متحكماً بنفسه ومسيطراً على أهوائه وعلماء النفس المعاصرون يرون أن التحكم بالنفسSelf Control يتركب من مكوّنتين الأولى هي مقاومة الإغراء Resistance to Temptation، والثانية هي تأجيل الإشباع Delay of Gratification، حيث تعني مقاومة الإغراء أن يمتنع الإنسان عن فعل ما حُرِّم عليه رغم قدرته على ذلك وتوفر الفرصة أمامه للوقوع فيه، ويعني تأجيل الإشباع أن يحرم الإنسان نفسه من رغبة ومتعة عاجلة كي يحصل على متعة آجلة أعظم منها.. وبالتمرس على مقاومة الإغراء وتأجيل الإشباع تنمو قدرة الإنسان على التحكم بنفسه ومقاومة هواه. والذي يتأمل صيامنا في رمضان يجد فيه دورة سنوية مكثفة على مقاومة الإغراء وتأجيل الإشباع وبالتالي على التحكم بـالنفس الذي يشكل أساساً هاماً للتقوى . 8. “وبالأسْحارِ هُم يَسْتَغْفِرُون “ في بداية الدعوة الإسلامية كان قيام الليل فريضة على النبي ﷺ وأصحابه، وبعد أ ن حقق القيا م والقرآن الذ ي يتلى فيه الغرض الذ ي فر ض من أجله، وقام بغسل قلو ب الكوكبة الأولى من الصحابة من أدرا ن الجاهلية لتكون النـواة التي يقوم عليها المجتمع الإسلامي فيما بعد، بعد هذ ا خفف الله عن المؤمنين وصار قيام الليل سنة، ورمضا ن موسم من مواسم هذه السنة الرائعة.. قا ل ﷺ: “مَن قامَ رمضانَ إيماناً واحتِساباً؛ غُفِرَ له ما تقَدَّمَ مِن ذَنبِه ” )متفق عليه(. هل يكون قيام الليل على حساب صحة الإنسان العقليـة والجسدية ؟ والجواب المتوقع هو: لا بالطبع، إذ لم يشرع الله لنا إلاّ الطيبات وما فيه صلاحنا ولم يحرم علينا إلاّ الخبائث وما فيها لضرر لنا.. ولكن أين تكمن المنفعة العاجلة في قيام الليل ؟ لقد كشفت دراسات الأطباء النفسيين في السنوات الأخيرة أن حرمان المريض المصاب بالاكتئاب النفسي من النوم ليلة كاملة وعدم السماح له أن ينام في النهار الذي يليها حتى يأتي الليل من جديد، هذا الحرمان من النوم له فعل عجيب في تخفيف الاكتئاب النفسي عند الإنسان وفي تحسين مزاجه حتى لو كان من الذين لم تنفع فيهم الأدوية المضادة للاكتئاب. ثم تلا ذلك دراسات أخرى بينت أنه لا داعي لحرمان المريض من النوم ليلة كاملة كي يتحسن مزاجه، إنما يكفي حرمانه من النوم النصف الثاني من الليل ليحصـل على القدر نفسه من التحسن، والنصف الثاني من الليل هو الذي يكون فيه السحر الذي أثنى الله على من ينفقه في ا لاستغفار والقيام.. فسبحان الذي جعل لنا في قيام الليل والتهجد في الأسحار جائزة فورية قبل الثواب الأخروي، وهي اعتدال المزاج وتحسنه لدى القائمين والمتهجدين، وعافية نفسية تجعلهم أكثر سعادة في الدنيـا قبل الآخـرة . 9. الصَّومُ التِزام والقدرة على الالتزام والمحافظة على الالتزام بالصوم من علامات نضج الشخصية لدى الإنسان، كما إن الالتزام المتمثل بنية الصيام يجعل الامتناع عن الطعام والشراب والشهوة ابتغاء مرضاة الله أهون على النفس مما لو كان البقاء دون أكل وشرب ناتجاً عن مانع من خارج النفس، كأن يمنعك شخص من الوصول إلى الطعام والشراب مثلاً، إذ في هذه الحالة يكون الجوع والعطش أشد، وهذا ما بينته الاختبارات النفسية حيث وجدت أن “الالتزام يغير الدافع،”وهي عبارة من علم النفس تعبر عن نتيجة لدراسات عديدة،في إحداها حضر الأشخاص الذين ستتم عليهم التجربة دون أن يأكلوا أو يشربوا لعدة ساعات قبل مجيئهم وذلك بناء على ما طلبه الباحثون منهم، ثم بعد وصولهم طلب الباحثون من بعضهم أن يبقى دون طعام أو شراب فترة أخرى –دون أي مقابل مالي أو غير مال ي – وقبل هؤلاء أن يلتزموا بذلك،فكان صومهم عن الطعام والشراب لساعات أخرى التزاماً منهم وقراراً اتخذوه بحرية وإن كان استجابة لطلب من الباحثين، لكن كان لهم الحرية في أن يرفضوا ولا يلزموا أنفسهم بذلك.. أما بـاقي الأشخاص المجرب عليهم فلم يطلب منهم الالتزام بالبقاء دون طعام وشراب إنما تركهم الباحثون دون طعام وشراب وجعلوا الأمر يبدو لهم وكأنه غير مقصود. وفي نهاية التجربة أجريت على الجميع اختبارات نفسية لمعرفة شدة الجوع والعطش لديهم، فوجد أن الذين التزموا بالامتناع عن الطعام والشارب التزاماً كـانوا أقل جوعاً وأقل عطشاً من الذين تمت مماطلتهم بحيث صاموا الساعات نفسها لكن دون التزام منهم بذلك، كما تمت معايرة “الحموض الدسمة الحرة” في دمائهم جميعاً، وهي مواد تزداد في الدم كلما اشتد الجوع عند الإنسان، فو جد أنها كانت أقل ازدياداً عند الذين التزموا بالصيام التزاماً.. وهكذا كان للالتزام بالصوم أثـر حتى على رد فعل أجسامهم الفيزيولوجي نتيجة بقائهم دون طعام أو شراب الساعات الطويلة. إن الصوم صبر، والصبر في جوهره التزام ورضا بالحال التي يضعنا الله فيها، وبالصبر تهون المعاناة وتقل، لأن الرضا حتى بالمصائب يشبه الالتزام بها، كالذي منع نفسه من الطعام والشراب لأنه يريد الصيام لله تعالى، والذي ابتلاه الله بالفقر والمرض أو بفقد عزيز فصبر، فإنه امتنع عما حرمه الله منه امتناعاً عن رضاً وتسليم، وهو امتناع يشبه امتناع الصائم وإن كان الفرق بينهما في أن رفض المصاب وسخطه لا يغير من الواقع شيئاً بينما للصائم الحرية في أن يتم صومه احتساباً أو أن يقع في معصية الله فيفطر دون عذر، والامتناع الراضي يكون أقل إيلاماً للنفس مما لو تلقى المصيبة بتذمـر وسخط وغضب. وهكذا يكون في صيامنـا كل عام في رمضان تدريباً لنا على الالتزام وزيادة لنا في النضج النفسي .
By Abubakar Haruna In Western philosophy, patience, often referred to as “sabr” in Arabic, is seen as a virtue associated with enduring challenges without complaint. Aristotle emphasized the importance of patience in achieving moral excellence, stating that it is a key element in developing a virtuous character (Aristotle, “Nicomachean Ethics”). Similarly, Christian teachings highlight patience as a virtue, with biblical references such as James 5:7 emphasizing the endurance of hardships. In Arabic culture, “sabr” holds a significant role, often rooted in Islamic teachings. The Quran repeatedly mentions the value of patience, associating it with righteousness and perseverance through trials. One notable verse is Surah Al-Baqarah (2:155), which states, “And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient.” Islamic scholars, including Al-Ghazali, have expounded on the importance of “sabr” in attaining spiritual growth and navigating life’s challenges. These perspectives collectively underscore the universal recognition of patience as a virtue, both in Western and Arabic traditions, with its roots extending into philosophical and religious frameworks. From a Western philosophical standpoint, philosophers like Seneca and Epictetus, part of the Stoic tradition, also emphasized the significance of patience in dealing with life’s adversities. Seneca, in his letters, highlighted the Stoic principle of enduring hardship with equanimity, asserting that patience is a key component of maintaining inner tranquility (Seneca, “Letters from a Stoic”). Epictetus, too, stressed the importance of mastering one’s reactions to external events, emphasizing that true freedom lies in exercising patience and accepting what cannot be changed (Epictetus, “Enchiridion”). In Islamic Psychology, “sabr” (patience) holds a central position as a psychological and spiritual virtue. Rooted in Quranic teachings and Prophetic traditions, patience is viewed as a multifaceted concept that encompasses endurance, perseverance, and steadfastness in the face of adversity. The Quran explicitly mentions patience in numerous verses, linking it to faith and righteousness. For instance, Surah Al-Baqarah (2:286) emphasizes that Allah does not burden a soul beyond its capacity and encourages believers to seek His help through patience and prayer. This integration of patience into the framework of seeking divine assistance is a foundational aspect of Islamic Psychology. Prophet Muhammad (peace be upon him) serves as an exemplar of patience in Islamic tradition. His life is replete with instances where he displayed remarkable forbearance, even in the face of intense hardships. The Hadith literature contains numerous narrations highlighting the Prophet’s teachings on patience, emphasizing its transformative power on one’s mental and spiritual state. Islamic scholars, such as Ibn Qayyim Al-Jawziyya, have extensively explored the psychological dimensions of patience. In his work “The Path to Patience,” he delves into the intricate interplay between patience and emotional well-being, highlighting how cultivating patience leads to inner tranquillity and resilience. Additionally, Al-Ghazali, in his masterpiece “Ihya Ulum al-Din,” underscores the role of patience in purifying the soul and achieving spiritual growth. In Islamic Psychology, the importance of “sabr” (patience) is underscored by its profound impact on individual well-being, spiritual growth, and the development of a resilient psyche. This significance is deeply rooted in Quranic verses and the teachings of Prophet Muhammad (peace be upon him). Spiritual Growth: The Qur’an emphasizes the correlation between patience and spiritual elevation. Surah Al-Baqarah (2:155-157) conveys that those who endure trials with patience are promised blessings and closeness to Allah. This connection between patience and spiritual development highlights its pivotal role in the Islamic psychological framework. Emotional Resilience: Patience in the face of adversity is seen as a means of emotional resilience. Ibn Qayyim Al-Jawziyya, in his work “The Path to Patience,” discusses how cultivating patience contributes to emotional stability and the ability to navigate life’s challenges without succumbing to negative emotions. Positive Coping Mechanism: Islamic Psychology advocates for patience as a positive coping mechanism. Rather than reacting impulsively to hardships, patience encourages a measured and thoughtful response. This aligns with the Prophetic tradition, where the Prophet Muhammad (peace be upon him) exemplified patience in various situations, offering a model for believers to emulate. Self-Control and Discipline: Patience involves self-control and discipline over one’s desires and reactions. This aspect is in harmony with the teachings of Islam that emphasize self-discipline as a path to righteousness. The Quran mentions in Surah Al-Imran (3:200) that those who exercise patience attain a higher level of God-consciousness. Healing and Redemption: Patience is viewed as a source of healing for psychological wounds. Surah Ash-Sharh (94:5-6) indicates that with hardship comes ease, and this promise encourages believers to endure difficulties with patience, knowing that relief and healing are inherent in persevering through challenges. In conclusion, the importance of “sabr” in Islamic Psychology lies in its role as a transformative force that not only fosters spiritual growth but also contributes to emotional resilience, positive coping, self-discipline, and healing. These psychological dimensions are interwoven with the holistic approach of Islam, guiding believers towards a balanced and resilient mental state.