by Dilisha Jafri, (Pursuing BSc Psychology at IOU), India
“What does Islam have to do with Psychology?” “Why do you bring Islam into everything?” “Islamic Psychology? Fine, but what are the future options? Will you be able to earn?”
Since I started my journey with Islamic Psychology as a student, these are a few of the most frequently encountered questions.
“Today I have perfected your religion for you, and I have completed My favor upon you, and I have chosen for you Islam as your way of life (deen)” (Surah Ma’ida 5:3). In this verse, Allah (swt) has mentioned Islam as our deen, as our way of life. But have we limited Islam to just a religion with some rituals and practices; have we limited Islam to praying, fasting, hajj and zakah? Being a ‘Muslim’ means submitting and obeying Allah (swt) in every aspect of our lives, so why should we separate Islam when we are trying to understand the very creation of Allah
In Surah Fussilat, verse 53, Allah (swt) mentioned that He will show us signs in this universe and within ourselves until the truth becomes clear to us. Bringing Islam into Psychology doesn’t make us ‘too Islamic’; instead, that is the whole point of Islam.
Psychology is derived from the Greek word “Psyche”, which means soul or mind. Psychology, which has its roots in the study of the soul, has now been left “soul-less”. There has been a systematic evolution of psychology from the ‘study of soul’ to the ‘study of brain and behavior.’ The fall of the church in the 19th & 20th centuries resulted in the separation of religion and science. Christianity holds the belief that there is a conflict in ideology and methodology between science and religion. This distinction leads to redefining psychology from ‘science of the soul’ to ‘science of behavior and mind’.
As a student of psychology, I have always experienced cognitive dissonance while studying the theories of Freud, who defined belief in religion as “collective neurosis” and his overemphasis on psychosexual needs. Theories of behaviorism, focused only on observable behavior and neglected any need to understand the mind or soul in comprehending human beings. Can a complex and sophisticated human psyche be reduced to observable behavior or psychosexual needs? The “Ashraful Makhlukaat” created by Allah (swt) can be comprehended just by studying their brain and behavior?
As a Muslim, these thoughts were antithetical to me. Thanks to this spiritual dilemma, which landed me in the field of Islamic psychology. In the pursuit of understanding, there exists absolutely no discord between Islam and science. As a science, Islamic psychology is a more sophisticated and holistic study of understanding the human psyche while incorporating the concept of soul, mind and body.
One of the most influential and holistic models of Islamic Psychology by Prof. R. Skinner explains the interaction between Qalb, Nafs, Ruh and Aql. In his model, the Ruh (soul) is the spiritual entity in human beings which has the desire to please Allah (swt), and the desire for justice, peace and tranquillity. On the other hand, the Nafs (self) is the entity which has the desire for materialistic things, duniya, and to please oneself. Both Nafs and Ruh have desires, but whose desire overpowers the other depends on the decision of the Qalb (Heart).
The Qalb comes from the root (q-l-b-), which means ‘turning over’ or ‘transforming’. The Qalb is constantly influenced by both Nafs and Ruh. The final decision maker between the ongoing battle of bodily desires of Nafs and Spiritual desires of Ruh, is the Qalb. In Islamic psychology, our psyche is explained on the basis of this battle between our Nafs and Ruh, but in Western psychology, this battle is non-existent.
A few of the most influential Western psychologists, like Sigmund Freud and William James, believe in the concept of Hedonism, i.e., maximizing self-pleasure in one’s life. So, according to Western psychology, why should we tire ourselves in fighting this battle between spiritual and material needs? The best solution is to disregard the needs of Ruh and worship our Nafs. The most common questions in the West are, ‘Why would God have put these feelings/desires in me if it was wrong?’ and ‘God created me this way, He put these feelings in me, then how can it be wrong?’
With our understanding of the Levels of Nafs in the Islamic psychology model by Prof. Skinner, these questions can be easily answered. Our Nafs al Ammarah is commanding us towards these materialistic thoughts and sinful desires, and our Nafs al Lawwamah is dealing with the conflict between our spiritual and material desires. The disregard of human spiritual needs in Western psychology led to these questions in the West. It is a commonly held belief in modern Christian theology that pleasing our desires represents pleasing Jesus (PBUH), Western psychology has resulted in a total collapse of equilibrium between Nafs and Ruh by disregarding the needs of Ruh, and overemphasizing the fulfillment of the needs of Nafs.
Islamic Psychology maintains a balance between the desires of Nafs and Ruh. Allah (swt) has not disregarded our material and bodily needs. For example, during Ramadan, the month of spirituality; we have the right to fulfill our bodily needs in the evening and during the month of Hajj, Allah (swt) has permitted Muslims to do business as required
Human Psyche is marked by a continual internal struggle between Ruh and Nafs, which can only be balanced by incorporating Islam in Psychology. The rules designed by Allah (Swt) represent the ideal balance between conflicting human needs. Neglecting these rules can lead to flawed philosophical ideas like Hedonism.
“those who believe and whose hearts find comfort in the remembrance of Allah. Surely in the remembrance of Allah do hearts find comfort.” (Surah Ar-Ra’d 13:28) These are the words of Allah (swt) where Allah is assuring us that our hearts will only find comfort in His remembrance The momentary pleasure derived from materialistic things cannot be compared to the peace and tranquility we find in Allah’s remembrance. May our hearts only find comfort in connecting with Allah (swt). May Allah bless our hearts with peace, comfort and tranquillity.
Well explained 💖❣️
Mashallah Tabarakallah. It was a really good read!!
And As a Muslim psychology student myself, totally relate with the come about of cognitive dissonance while studying Freud theories. It’s a recurring situation when studying western psychology with strong Islamic beliefs.
This blog beautifully portrays how Islam in psychology is extremely important and needed for a Muslim psychology student, as one can easily be mislead by the western idea of psychology!!