by Aisha Areej, Kashmir
Psychology, in its essence, calls for a holistic approach. Yet, mainstream psychology largely emphasises the empirical and objective methods to understand the human mind and behavior, which often reduces the complexity of the discipline to mere measurable fragments. Discarding human experiences that cannot be measured does not negate their existence but merely limits the scope of inquiry.
Like many other psychological constructs, self-compassion is multifaceted and can be viewed from both Western and Islamic perspectives, with each offering distinct insights and frameworks. In the Western perspective, Neff (2003) defines self-compassion as having three fundamental components: self-kindness, common humanity, and mindfulness. Self-kindness entails treating oneself with understanding and care during challenging times, rather than harsh criticism. Common humanity emphasises the realisation that suffering and personal inadequacies are inherent in the human experience, generating a sense of solidarity with others. Mindfulness requires maintaining a balanced awareness of one’s emotions, which allows people to notice their thoughts and feelings without becoming overly attached to them. While this perspective provides valuable contributions to the understanding of self-compassion, it remains limited in scope. This view primarily emphasises individualism and personal achievement, while overlooking the significance of spiritual well-being and the human need for transcendence and connection with a higher power. Within this framework, self-compassion is often practiced as an intrapersonal adjustment, encouraging individuals to reframe their perceptions of suffering. While such strategies can foster resilience, they risk reducing suffering to a psychological exercise, detached from deeper spiritual meaning.
Moreover, by framing self-compassion primarily as self-kindness, this model overlooks the dimension of moral accountability and thereby reduces the construct to a practice of self directed emotional consolation, detached from ethical responsibility. Furthermore, because the construct is rooted in Western cultural assumptions, this framework often fails to account for spiritual, moral and communal dimensions that are central in many non-Western contexts. In contrast, Islamic perspective on self-compassion is strongly grounded in spiritual and ethical dimensions, providing a more holistic and in-depth account. It emphasises concepts like divine mercy (rahmah), forgiveness (maghfirah), gratitude (Shukur), moderation (wasatiyyah) and trust in God (tawakkul). Self-compassion in Islam is elucidated through the teachings of Qur’an and Sunnah, that underscores the significance of self-awareness, humility, and one’s relationship with God in cultivating a balanced and compassionate self perception.
Although classical Islamic scriptures do not define “self-compassion” in contemporary psychological terms, the underlying values that foster a compassionate stance toward the self are deeply rooted in Islamic teachings. As per Islamic beliefs, compassion is understanding human limitations, recognizing that humans may make mistakes and that they occasionally need to forgive themselves. According to Islamic beliefs, God is compassionate towards humanity, and they ought not to blame themselves for problems beyond their control. God desires the best for humanity, and each challenge in life may have a solution and a purpose (Rezapour-Mirsaleh, 2020). For the Muslim, the pursuit of proximity to the merciful God is likely to enhance an intrinsic sense of compassion within the self (Ghorbani, 2012).
One of the Islamic ideals that facilitates self-compassion is mercy (rahmah). The Quran emphasizes Allah’s infinite mercy: “And My Mercy encompasses all things” (The Qur’an
7:156). This passage serves to remind believers of Allah’s endless compassion, a paradigm that Muslims are urged to emulate in their interactions with others and by extension, themselves. Emphasizing Allah’s mercy, Ala-Maududi (n.d.) states, it is wrong to presume that the fundamental tenet governing God’s dominion is one of wrath, only sometimes tempered by mercy and benevolence. In contrast, the prevailing principle is one of mercy and benevolence, whereas wrath constitutes an exception provoked when human transgressions and rebellions surpass all reasonable thresholds.
In another verse Allah states, Say, “O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.” This verse reminds humankind never to lose hope and to find solace in the mercy of Allah.
Furthermore, Islam offers strategies for overcoming personal deficiencies via repentance and forgiveness. Allah states in the Holy Qur’an, “And He it is who accepts repentance from His servants and pardons misdeeds,” (The Qur’an 42:25). In this verse, Allah reminds the believers of His acceptance of repentance. If people repent and return to Him, He, in His generosity and mercy, forgives, disregards, and hides their transgressions (Ibn Kathir, n.d.). This verse urges believers to forgive themselves for small transgressions and derive lessons from their errors.
Alongside mercy and forgiveness, the Quran affirms the inherent dignity of every human being in the verse, “And We have certainly honored the children of Adam” (The Qur’an 17:70). In this verse, Allah informs us of the honor bestowed upon the Humankind, having created them in the most superior and flawless forms (Ibn Kathir, n.d.). The recognition of human dignity suggests that being compassionate with oneself is not simply a personal choice but an obligation, as the body and soul are considered a trust (amanah) from Allah.
Moreover, the Islamic principle of moderation (wasatiyyah) promotes a balanced lifestyle, as evidenced by the Quran which states, “And thus We have made you a just community…” (Quran 2:143), which refers to fairness in all aspects of life. This verse emphasizes the importance of finding the balance in life. The Islamic principle of moderation helps individuals navigate through life’s hardships by fostering a balanced approach, especially by nurturing harmony between the components of the human soul.
Furthermore, trust in Allah (Tawakkul), as articulated in the Quran, “And whoever relies upon Allah, then He is sufficient for him.” (The Qur’an 65:3), assists believers in alleviating the burden of being perfect by acknowledging that the outcomes are ultimately determined by divine will. Consequently, difficulties are perceived as opportunities for spiritual growth rather than personal shortcomings.
Additionally, gratitude (shukur) is regarded as a cornerstone of Islamic spirituality and directly supports self-compassion by reinforcing the inherent worth of each individual. The Quran reminds believers: “If you are grateful, I will surely increase you [in favor].” (The Qur’an,14:7).
Ultimately, Islamic beliefs encourage people to treat themselves with mercy, reflecting their faith in God as the Most Merciful. Divine mercy inspires a compassionate attitude, especially in times of failure or wrongdoing. Forgiveness is also fundamental to Islamic self-compassion, as Muslims are encouraged to seek God’s forgiveness as well as forgive themselves for their failings. Tawakkul emphasizes placing trust in God after making efforts, thereby alleviating anxiety and self-doubt. Gratitude allows people to shift to a more positive mindset by recounting the blessings of Allah. Moreover, Islam ensures a balanced approach to life by encouraging moderation. Adopting moderation enables people to find the right balance
between their efforts and their outcomes. Taken together, these teachings reveal that, contrary to the Western perspective of self-compassion, the Islamic approach acknowledges a higher power, emphasizing reliance on Allah’s mercy and guidance in fostering self-kindness and resilience. In doing so, it offers a holistic model that integrates spiritual, emotional, and ethical dimensions thereby surpassing more compartmentalized scope of mainstream psychology.
References
Ghorbani, N., Watson, P. J., Chen, Z., & Norballa, F. (2012a). Self-compassion in Iranian Muslims: Relationships with integrative self-knowledge, mental health, and religious orientation. International Journal for the Psychology of Religion, 22(2), 106–118. https://doi.org/10.1080/10508619.2011.638601
NEFF, K. (2003). Self-Compassion: An Alternative Conceptualization of a Healthy Attitude Toward Oneself. Self and Identity, 2(2), 85–101. https://doi.org/10.1080/15298860309032
Rezapour-Mirsaleh, Y., Abolhasani, F., Amini, R., Choobforoushzadeh, A., Masoumi, S., & Shameli, L. (2020). Effect of Self-Compassion Intervention Based on a Religious Perspective on the Anxiety and Quality of Life of Infertile Women: A Quasi-Experimental Study. https://doi.org/10.21203/rs.3.rs-25046/v1