Clinical Applications of Islamic Psychology



In the Name of Allāh

the Most Gracious, Most Merciful

CLINICAL APPLICATIONS

OF ISLAMIC PSYCHOLOGY



Edited by

Amber Haque

and

Abdallah Rothman



This book first published 2023

International Association of Islamic Psychology Publishing

Seattle, Washington, USA

Copyright © 2023 by International Association of Islamic Psychology

All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the copyright owner.

All proceeds of this book go to the IAIP Fazal Haque Scholarship Fund. Reprinting and translation of the text in any form will carry the same conditions.



DEDICATION

The first editor would like to dedicate this book to his deceased parents

Syed Fazal and Safia Haque

May the contribution of my efforts increase their ranks in Jannah!





CONTENTS

 Text Box 15 ACKNOWLEDGMENTS.......................xi

INTRODUCTION...............................

 Text Box 344588752 Abdallah Rothman and Amber Haque

CHAPTER ONE................................

Clinical Preventive Approach of Islamic Psychology

 Text Box 344588749 Jamilah Hanum Abdul Khaiyom, Alizi Alias, Ahmad Nabil Md. Rosli, Khadijah Hasanah Abang Abdullah, Zul Azlin Razali, Nadzirah Ahmad Basri, Tuti Iryani Mohd Daud, and Mohamed Hatta Shaharom

CHAPTER TWO...............................

Clinical Applications of Traditional Islamically-Integrated Psychotherapy (TIIP) Model: Case of a Turkish Woman

 Text Box 344588750 Fahad Khan, Sena Aycan, and Hooman Keshavarzi

CHAPTER THREE.............................

God-oriented Spiritual Psychotherapy: A Multidimensional Model based on the Holy Qurʾān and Hadith

 Text Box 344588751 Masoud Janbozorgi, Masoud Azarbayejani, and Hamid Rafiei-Honar

CHAPTER FOUR...............................

Murāqaba as a Mindfulness-based Therapy in Islamic Psychotherapy

Nazila Isgandarova

 Text Box 344588753 CHAPTER FIVE................................

Using Qur’anic Divine Signs in Psychotherapy and Counseling: Introducing Ayah-Therapy Foundations and Techniques

 Text Box 344588754 Filius F. Iakhin and Olga S. Pavlova

CHAPTER SIX..................................

Integrating Thanvi’s Counseling Techniques in Therapies

 Text Box 344588755 Amber Haque

CHAPTER SEVEN..............................

Integration of Islamic Spirituality in the Treatment of Grief after Perinatal Loss

 Text Box 344588756 Venus Mahmoodi, Lindsay White, Zarnab Virk, Anna Akhavan

CHAPTER EIGHT...............................

A Short Introduction to ‘Ilm Al Nafs’ and Nafs Psychotherapy: The Language of Dreams

 Text Box 344588757 Mustafa Merter, Nursena Balatekin, Lütfiye Söğütlü

CHAPTER NINE.................................

Spiritually Focused Assistance (SFA) Program: An Islamic Protocol for Religious Cognitive Behavioral Therapy (RCBT)

 Text Box 344588758 Mohammad Omar Salem and Khalid Elzamzamy

CHAPTER TEN...................................

Islamically Integrated Strategies for Addiction Treatment: Al-Ghazali’s ʿilm-un-nafs, RCBT, MI, and the Stages of Change

 Text Box 344588759 Sarah Mohr and Latifat I. Ahmed

CHAPTER ELEVEN..............................

Working with the Divine Names in Therapy Text Box 344588763

Halim Krausen and Rabia Malik

CHAPTER TWELVE...........................

Tazkia Therapy

Bagus Riyono Text Box 344588761

NOTES ON CONTRIBUTORS...............



ACKNOWLEDGMENTS

The editors wish to acknowledge each author’s contributions to this volume from chapter one on preventive approach of Islamic Psychology to chapter twelve on Tazkia Therapy. Jamilah Hanum Abdul Khaiyom, Alizi Alias, Ahmad Nabil Md. Rosli, Khadijah Hasanah Abang Abdullah, Zul Azlin Razali, Nadzirah Ahmad Basri, Tuti Iryani Mohd Daud, Mohamed Hatta Shaharom (Malaysia), Fahad Khan (USA), Sena Aycan, Hooman Keshavarzi (Turkiye), Masoud Janbozorgi, Masoud Azarbayejani, Hamid Rafiei-Honar (Iran), Nazila Isgandarova (Canada), Filius F. Iakhin and Olga S. Pavlova (Russia), Amber Haque (USA), Venus Mahmoodi, Lindsay White, Zarnab Virk, Anna Akhavan (USA), Mustafa Merter, Nursena Balatekin, Lütfiye Söğütlü (Turkiye), Mohammad Omar Salem, Khalid Elzamzamy (Qatar), Sarah Mohr and Latifat I. Ahmed (USA), Halim Krausen and Rabia Malik (UK), and Bagus Riyono (Indonesia).

Finally, we acknowledge the works of Musa Abdul Mateen, editorial assistant, and Raabia Haque, typesetter and book cover designer. It is only the sincerity and hard work of everyone involved in this project that brought this book to fruition.

We are deeply grateful to all of you!

Amber Haque and Abdallah Rothman

Book editors



INTRODUCTION

Abdallah Rothman and Amber Haque

Islamic Psychology (IP) is rapidly developing and growing in public interest, with more academic and clinical training programs around the world (Haque & Rothman, 2021). Yet, it is still a nascent field and requires much development to be considered a fully-fledged and well understood discipline. Over the past decade, a great deal of work has gone into creating theoretical frameworks and therapeutic modalities for applying Islamic psychology principles in clinical settings. Much of that work has been dispersed throughout the world in isolated settings as individuals or groups of practitioners develop and implement their own models. Without a broader sense of what that work has entailed, what has worked and what has not worked in practice as clinicians experiment with creative adaptations within contemporary contexts, it is hard to get a collective sense of the field and its development. This edited volume provides a window into some of that work from clinicians around the world attempting to put Islamic psychology concepts, principles, and frameworks into therapeutic practice. The authors present their own professional experiences, ideas, methods, and evidence-based research, giving a broad view of the current state of affairs in the clinical applications of Islamic psychology.

Since the release of Malik Badri’s seminal work, the Dilemma of Muslim Psychologists, where Dr. Badri laid out some of the philosophical considerations in approaching psychology from within a uniquely Islamic paradigm, the field of Islamic psychology has formalized into a recognized discipline globally. With the establishment of the International Association of Islamic Psychology (IAIP) in 2017 and the subsequent publications of many books on the subject, as well as the recent establishment of academic programs in IP offered at Islamic institutions in the United Kingdom, Pakistan, Australia and soon to come to Qatar, IP is fast moving from the fringe to the mainstream. However, the contemporary field in its current iteration is still relatively young and may even be growing faster than it is ready for. Many aspiring psychologists are looking to learn the fundamentals of IP and are eager to jump into practice. Yet the field is still far off from being in such a state as to offer a solid foundational footing with clear guidelines. Within this period of rapid growth, what is needed is an organized effort to assess what developments have happened, pool collective experiences, and create an alliance among IP practitioners to establish a precedent for ongoing sharing, dialogue, and collaboration to advance our collective understanding properly and formally move into the next phase of the development of the field. This is why Dr. Malik Badri established the IAIP: to facilitate the networking of seasoned and aspiring Islamic psychologists to advance the field for future generations. There are a number of talented and hard-working professionals who have been doing incredible work in the integration of Islamic psychology into clinical practice that need to be highlighted and benefitted from.

In the review of literature in the field of IP, Haque et al. found in 2006 that the least amount of research and development, in terms of academic publications in English, was in clinical applications. Out of the five categories they identified in the literature on integrating Islamic traditions in modern psychology, only three publications were found in the category development of interventions and techniques. Since then, within the past seven years, more studies and reports that are focused on therapeutic methods have been published as the field has continued to grow. In 2019, Elzamzamy & Keshavarzi explored the considerations and challenges in navigating ethical dilemmas in mental health practice between professional ethics and Islamic values. While this article did not offer therapeutic techniques, these ethical considerations are more and more critical as clinical methods that honor religious beliefs are applied in secular clinical contexts. In 2020, the team at Khalil Center in North America and colleagues published the book Applying Islamic Principles to Clinical Mental Health Care: Introducing Traditional Islamically Integrated Psychotherapy (Keshavarzi et al., 2020), which includes both a theoretical framework and a model for their clinical approach TIIP. In 2021, Rothman & Coyle (2021) published the third article from their research, this one building on the theoretical framework that they laid out and presenting a model of the clinical scope of Islamic psychotherapy, which outlines the distinctions between Islamically integrated therapy and religious guidance and provides parameters for clinicians. In 2022, Saged et al. (2022) published an article that reports evidence-based findings on implementing their Islamic-Based intervention in the treatment of depression and anxiety. In the somewhat different context of coaching rather than psychotherapy, Kamel & Nieuwerburgh (2023) recently published an article introducing a therapeutic framework that they call the Ershad Framework, which references much of the past literature from the field of Islamic psychology as it focuses on practical applications of Islamic psychology theory.

To add to this growing body of literature in the development of interventions and techniques, most recently, in 2023, in the APA journal Spirituality in Clinical Practice, a special issue on Islamic spirituality in clinical contexts brought forth several studies in this specific area of focus. Weisman et al. (2023) contributed an article titled A pilot study to assess the feasibility and efficacy of a transdiagnostic, religiously/spiritually integrated, culturally informed therapy. Mahmoodi, Akhavan & Virk (2023) contributed an article titled Integration of Islamic spirituality in the treatment of grief for pregnancy loss: A case series of loss during early, mid-, and late pregnancy. Bagasra (2023) contributed an article titled Religious interpretations of mental illness and help-seeking experiences among Muslim Americans: Implications for clinical practice. And Abdul Majid & Laird (2023) contributed an article titled Encountering god, accompanying others: Spirituality and Theology among Muslim health care chaplains, among others, published in the special issue. All this new literature is a testament to the robust growth of applied Islamic psychology and the importance of studies that help us understand the various ways Islamic principles can and are being integrated and implemented into clinical applications.

As Haque et al. (2006) aimed to highlight, there is a particular approach to the integration of Islamic principles that distinguishes it from what was previously more commonly known as Islamization. The accounts of clinical applications that are reported in this book were selected due to their attempt to approach therapeutic methods from within a uniquely Islamic paradigm, using what is commonly referred to as bottom-up approaches rather than top-down (Kaplick, Loucif & Rüschoff, 2021) approaches. The inclusion criterion used in this regard was authors with experience working within an Islamic framework in clinical practice and explicitly attempting to approach clinical interventions from within these Islamic frameworks rather than adapting Islamic principles to otherwise secular frameworks. This made the task a more difficult, as while there are a multitude of efforts to integrate Muslim beliefs and culture with secular mental health, there are fewer practitioners versed in the theological foundations of the Islamic tradition to approach the task from the bottom-up. As the field of IP gains in popularity and begins to encroach on the mainstream, it is ever more critical to distinguish between conventional mental health practice with Muslim populations, which generally tends to adopt an otherwise secular paradigm of psychology, versus approaches that are solidly grounded in the epistemological and ontological foundations set out in Islamic theology and various Islamic traditions. This is a part of the growing effort to delineate a distinct field of Islamic psychology that is separate from but related to that of Muslim Mental Health.

The editors of this books’ volume, titled Islamic Psychology Around the Globe (Haque & Rothman, 2021) highlighted the developments in IP in 17 countries and demonstrated the wide diversity of efforts among a growing community of Islamic psychologists globally. This presented a view of the state of affairs in the development of theory, the establishment of programs, and the general efforts to bring IP into the consciousness of the Muslim community and the field of psychology more broadly. As a result of all those efforts that the authors reported on, as well as a great deal more not represented in the book, practitioners around the world have been developing and testing their own theories and putting into practice their own models and methods in their local contexts, often in isolation from the larger network of IP internationally. More familiar to those following the development of IP is that of the larger institutions that have been able to gain credibility and recognition for their efforts. Khalil Center in North America has been widely successful in galvanizing its efforts in providing clinical services and offering training for practitioners. With their publication of Applying Islamic Principles to Clinical Mental Health Care (Keshavarzi et al. 2021) and their subsequent launch of the TIIP (Traditional Islamically Integrated Psychotherapy) training courses, Khalil Center has helped to bring IP as a clinical modality into reality on a wider scale than previously existed. At the same time, Cambridge Muslim College has made advancements in Islamic Psychology graduate education by launching the postgraduate Online Diploma in Islamic Psychology, a yearlong academic program that gives practitioners a grounding in the theory and practice of Islamic psychology. While these are the largest and most public advancements in the clinical application of IP, there are a number of efforts that have been happening on a smaller scale off the radar of the public that are important to understand for the advancement of the field.

The following is an overview of the chapters in this book, which gives insight into a cross-section of some of the clinical work that has been going on quietly out of the public eye, which can help to give a better picture of the current state of affairs with regards to the clinical application of Islamic psychology.

Chapter one is about defining mental health to its management and how Islam promotes good mental health. The chapter authors illustrate the model of Islamic-scientific Psychology in three stages of clinical prevention. Examples are used primarily from authors’ clinical practice, giving the readers firsthand experience in delivering IP in clinical settings.

Chapter two discusses a case study using the TIIP Model developed earlier by chapter authors. After a brief discussion on the concept of the self, the authors indicate that the Islamic scholarly tradition is an inclusive epistemology that considers scriptural, rational, and empirical data as equally admissible sources of information in developing psychological knowledge. The chapter covers seven underlying principles of TIIP, a model of human ontology, and discusses the case of a client who successfully used the model to overcome her challenges. The authors claim that TIIP is helpful for everyone and not just Muslims.

In chapter three, the authors discuss the God-Oriented Spiritual Psychotherapy Multidimensional Model, which activates the spiritual dimension in a person by correcting an individual’s relationship with God. Using clinical research methods for clients given spiritual interventions in psychotherapy, the authors conducted a qualitative analysis of religious texts. This method has been used in Iran for more than fifteen years and is now used toward developing a more comprehensive treatment methodology unknown in other parts of the world.

Chapter four discusses the spiritual tradition of Islam and how mindfulness-based therapy models are a part of Islamic tradition. Sufi psychology trains the seekers of knowledge to take responsibility for connecting with God through training of temptations, whims, thoughts, emotions, behaviors, etc. This chapter focuses on incorporating murāqaba as a therapeutic tool in clinical settings with Muslim clients.

Chapter five is about Ayah Therapy based on the divine signs given in the Qurʾān, as understanding ayah or signs in the Qurʾān can create a deep connection of humans with their inner world and a comprehensive impact on their intellectual and spiritual development. The authors point out that the symbols in the Qurʾān reveal the quintessence of the methods of intervention and goals of therapy. The Qurʾānic text is intended to affect mental processes and states by reflecting on symbolic images, which can help transform dysfunctional beliefs. Similarly, visualization of images that have many contextual meanings can facilitate therapy. Also, visualization of parables and stories, listening to audio recordings with a translation of ayah, and comparing psychological states in each session can be highly beneficial for Muslim clients.

Chapter six discusses the integration of Thanvi’s Islamic-based techniques into therapy. The author contends that because mainstream counseling techniques lack in addressing the conditions of the spiritual heart, therapies remain largely ineffective for Muslims. Thanvi’s views on personality, psychological disorders and healing, therapeutic objectives, and methods are outlined. A detailed description of various types of spiritual hearts and the factors affecting them are discussed as gleaned from the Qurʾān. While there are some commonalities between Thanvi’s methods and the secular approach, Thanvi’s Islamic concept of human nature and treatment of psychological disorders are highlighted. The qualities of a Muslim counselor, the steps in Thavi’s counseling, and what not to expect from therapies are also laid out for practicing clinicians.

Chapter seven addresses grief treatment from an Islamic spiritual perspective in perinatal loss. A pregnancy loss can cause traumatic experiences and positively and negatively impact one’s Muslim identity and relationship with Allāh. The authors outline an Islamically integrated approach to treating grief and point out that instilling hope in God’s plan (qadr) and teaching reliance on Allāh’s plans (Tawakkul) are essential in Islamic-based therapy. The chapter covers much research and analysis on concepts of motherhood in Islam, death and grief, and an Islamic Psychology approach to coping with perinatal loss.

The authors of chapter eight introduce Nafs Psychotherapy based on the ancient Sufi Muslim system taught by the first author in Turkey, the Netherlands, and Germany. The chapter outlines the therapy process using ʿayn-al-yaqīn and haqq-al-yaqīn, leading to ʿilm-al-yaqīn. The authors believe that the most effective way to do this is through dream analysis but caution that therapists must undergo their own nafs analysis to study others. Nafs psychotherapy can be used with people of any belief system. Client assessment and treatment methods are outlined with case reports.

In chapter nine, the authors present an Islamic-based cognitive behavioral therapy, which can be tailored to the client’s needs and applicable across various psychopathologies. Derived from Propst’s Model of Religious CBT, the first author developed and used strategies including religious and spiritual guidance, spiritually oriented support groups, religious self-help tools, prayers, and seeking support from the religious communities in many countries. A multi-station protocol is outlined, aiming to enhance spirituality within an Islamic cognitive-behavioral framework.

The authors of chapter ten offer jihād-an-nafs as a paradigm to treat the problems of drug addictions in Muslims. The works of Al-Ghazali on ʿilm-un-nafs are used to address the treatment of the components of personal change and character refinement in combination with religiously integrated cognitive behavioral therapy. Motivational interviewing is discussed as an adjunct of RCBT for those suffering from addictions and clinicians attempting to relieve the impact of addictions on others.

Chapter eleven discusses the Divine Names of Allāh as a source of healing. One or a cluster of Divine names are prescribed to awaken the client’s consciousness of God and for inner reflection and self-knowledge. The chapter draws on the depth of psychological and spiritual dimensions of the meaning and effects of the Divine Names. The authors also provide a theological overview of Divine Names and their relevance for our self-understanding of God, followed by a case example drawing on the Divine qualities of mercy, forgiveness, and recommendations for practitioners.

Chapter twelve is about Tazkia therapy, which the authors explain is a Qurʾānic-based intervention to purify and develop the human soul from problematic conditions towards peace. An orientation towards eternal life is essential in Tazkia therapy, leading to peace. The counselor facilitates the client’s understanding of the signs through reason, empathy, and spirituality. A set of theories and approaches of Tazkia are outlined through a successful case study.

It is the hope of the editors of this volume that it can serve to mark a milestone in the next stage of advancement in the developing field of Islamic psychology. This second offering by these editors builds upon the first, moving from institutional, organizational, and theoretical initiatives toward the further development of practical therapeutic interventions grounded in Islamic psychological frameworks. As new generations of young aspiring practitioners enter the field through the growing number of IP programs, this book provides several diverse accounts of the variety of ways that IP can be creatively integrated within clinical settings. It is up to the new generation of practitioners to respond to the current times and circumstances and find creative solutions to new problems, using the foundations of knowledge and guidance from the Islamic tradition to inform best practice aligned with an Islamic paradigm. This creative integrative response to our current times is what is most needed in the continued development of clinical applications of Islamic psychology.

References

Abdul Majid, S., & Laird, L. D. (2023). Encountering God, accompanying others: Spirituality and theology among Muslim health care chaplains. Spirituality in Clinical Practice, 10 (1), 74–88. https://doi.org/10.1037/scp0000315

Badri, M. (1979). The Dilemma of Muslim Psychologists. Kuala Lumpur: Islamic Book Trust.

Bagasra, A. (2023). Religious interpretations of mental illness and help-seeking experiences among Muslim Americans: Implications for clinical practice. Spirituality in Clinical Practice, 10 (1), 20–31. https://doi.org/10.1037/scp0000299

Elzamzamy, K. & Keshavarzi, H. (2019). Navigating ethical dilemmas in mental health practice between professional ethics and Islamic values. Journal of Islamic Faith and Practice, 2 (1), 40–71.

Haque, A. & Rothman, A. (2021). Islamic Psychology around the Globe. International Association of Islamic Psychology, Seattle: USA.

Haque, A., Khan, F., Keshavarzi, H., & Rothman, A. E. (2016). Integrating Islamic Traditions in Modern Psychology: Research Trends in Last Ten Years. Journal of Muslim Mental Health, 10 (1).

Ismail, G., Shealy, C., & Nahas, Z. (2023). Psychotherapy through a Sufi Islamic lens: A dialectic of transcendence and acceptance. Spirituality in Clinical Practice, 10(3), 200.

Kamel, M. & van Nieuwerburgh, C. (2023). How Muslims in the UK Experience Coaching using the Ershad Framework: An Interpretative Phenomenological Analysis. International Journal of Evidence Based Coaching & Mentoring, 21 (2).

Kaplick, P., Loucif, A. & Rüschoff, I. (2021) Islamic Psychology in Western Continental Europe: A Top-down Approach. In Haque, A. & Rothman, A. Eds. Islamic Psychology Around the Globe. Seattle: International Association of Islamic Psychology.

Keshavarzi, H., Khan, F., Ali, B. & Awaad, R. (2020). Applying Islamic principles to clinical mental health care: Introducing traditional Islamically integrated psychotherapy, Routledge.

Mahmoodi, V., Akhavan, A., & Virk, Z. (2023). Integration of Islamic spirituality in the treatment of grief for pregnancy loss: A case series of loss during early, mid-, and late pregnancy. Spirituality in Clinical Practice, 10 (1), 52-61.

Rothman, A. & Coyle, A. (2021), The clinical scope of Islamic psychotherapy: A grounded theory study. Spirituality in Clinical Practice, online first publication.

Saged, A.A.G, Sa’ari, C.Z., Abdullah, M., Al-Rahmi, W.M. Ismail, W.M., Zain, M.I.A., Al-Shehri, N. (2022). The Effect of an Islamic-Based Intervention on Depression and Anxiety in Malaysia. Journal of religion and health, 61 (1), p.79-92.

Weisman de Mamani, A., Lopez, D., McLaughlin, M. M., Ahmad, S. S., & Altamirano, O. (2023). A pilot study to assess the feasibility and efficacy of a transdiagnostic, religiously/spiritually integrated, culturally informed therapy. Spirituality in Clinical Practice, 10 (3), 233.



C H A P T E R  O N E

Clinical Preventive Approach of Islamic Psychology



Jamilah Hanum Abdul Khaiyom, Alizi Alias, Ahmad Nabil Md. Rosli, Khadijah Hasanah Abang Abdullah, Zul Azlin Razali, Nadzirah Ahmad Basri, Tuti Iryani Mohd Daud & Mohamed Hatta Shaharom

Introduction

Mental Health and the Management of Mental Illness

Mental health is often perceived as a condition free from psychiatric symptoms, but the scope is much broader due to many factors surrounding it. These include socio-economic conditions, relationships, past adverse events, physical or organisational environment, and individuals’ intrinsic factors. Jamaiyah (2000) defined mental health as the capacity of the individual, the group, and the environment to interact with one another in ways that promote subjective wellbeing, optimal development of mental abilities, and the achievement of individual and collective goals (p.156).

The integration of these multifactorial causes contributes to mental illness. At some point, they must be addressed, while managing mental illness is best done using a biopsychosocial-spiritual approach, which includes both pharmacotherapy and psychotherapy.

Mental health management has now evolved from face-to-face sessions to using facilities of technological advancement such as telemedicine, e-health, artificial intelligence platforms, therapeutic apps, and socially assistive robots. Robots are helpful for self-help interventions, moving towards an interactive therapeutic experience while addressing the fear and stigma associated with seeking treatment at a psychiatric center (Fiske et al., 2019).

Mental health management also incorporates the support of significant people around individuals with mental illness, including family members, peers, employers, and teachers. A study that combined collaborative care from a generic, clinician-administered peer-led self-management group to intervene with individuals with serious mental illness demonstrated improved self-management and functioning up to 6 months follow-up (Lawn et al., 2007).

Promotion of Psychological Health from the Perspective of Islam

Human beings differ in their perception and worldviews of life. For instance, the differences in worldviews between Westerners and East Asians are due to the differing ecologies, social structures, educational systems, and philosophies that date back, respectively, to the ancient Greek and Chinese civilizations (Nisbett, 2004). Similarly, the orientations and thus preoccupations of Westerners and Eastern Muslim men are distinct and are pictured as having a disposition to either looking down at his feet to the ground, or to raise his eyes towards the heavens (Bennabi, 2010, p. 3). Therefore, these two groups of men would differ in their conception of the self and how they think, feel, and behave. Their ideas of happiness and misery, the purpose and meaning of life, and wellbeing or good health would also differ.

Etymologically, health means wholeness. It is also associated with happiness, prosperity, and safety. Technically, the World Health Organization (WHO) has defined health as a state of complete physical, mental, and social wellbeing and not merely the absence of disease or infirmity (WHO, 2020). However, due to its inadequacy, another practical definition has been proposed, which states health is the ability to adapt and self-manage in the face of social, physical, and emotional challenges (Huber et al., 2011). This new definition has a broader outlook where it considers the limitations of the human being, treats a person as more than his illness, and focuses on one’s strengths rather than his weakness (Huber et al., 2016). Nevertheless, the spiritual domain is not clearly spelled out in both definitions.

From the perspective of Islam, psycho-spiritual health is related to one’s ability to actualize one’s primordial spiritual purpose (Keshavarzi & Ali, 2019). It is important to note that the three key terms frequently mentioned in the Qurʾān are closely related to the essential meaning of health. The word īmān, often translated as faith, is derived from a root word that means ‘to be at peace’ and ‘to be safe.’ Islām is from a root word that means ‘to be safe’ and ‘to be whole and integral.’ Taqwā means ‘to protect from getting lost or wasted’ and ‘to guard against peril’ (Rahman, 1998). Happiness or sa‘ādah is the goal of every living being. Islam views happiness as having a dual dimension: the one experienced in the present world, and ultimately the one experienced in the hereafter (al-Attas, 2001). In elucidating this further, al-Attas explains:

Enduring happiness in life refers not to the physical entity in man, not to the animal soul and body of man; nor is it a state of mind, or feeling that undergoes terminal states, nor pleasure nor amusement. It has to do with certainty (yaqin) of the ultimate Truth and fulfilment of action in conformity with that certainty. And certainty is a permanent state of consciousness natural to what is permanent in man and perceived by his spiritual organ of cognition, which is the heart (qalb). It is peace and security and tranquillity of the heart (tuma’ninah); it is knowledge (ma‘rifah) and knowledge is true faith (imān). (al-Attas, 2001, p. 108)

The study of the soul, the promotion of psychological wellbeing, and the prevention of psychological ill-health require the understanding of the heart (qalb), as al-Ghazali explains:

The heart (qalb) is that which, if a man knows it, he knows himself, and if he knows himself, he knows his Lord. It is that which, if a man knows it not, he knows not himself, and if he knows not himself he knows not his Lord… Whoever does not know his heart, to be mindful of it, to be watchful over it, and to observe what shines over it and through it of heavenly treasures, he is one of those about whom Allāh Almighty said: And do not be like those who forgot Allāh so He made them forget themselves. It is they who are truly rebellious (Al-Qur’ān, 59:19). Thus, knowledge of the heart, its realities, and its qualities is the foundation of the religion and the basis of spiritual seeking. (al-Ghazali, 2010, pp.2-3.)

Many Islamic classical writings by the likes of al-Ghazali give utmost importance to the knowledge of the self. In one of his basic texts on psychology, al-Ghazali writes about the nature of one’s qalb, its properties, and its relation to knowledge.

Among various internal activities of the soul that are discussed are the following: (i) effects of external and internal senses or the effects of imagination on the qalb; (ii) various sources of khawāṭir, which in modern psychology are unhelpful negative automatic thoughts; and (iii) the devil’s stratagem to prevent one’s true perception and understanding of reality, and the eventual bad intention and behavior that result from this misunderstanding.

In contrast to conventional psychology or psychotherapy, this approach targets a problem, e.g., muhlikāt (vices), from the very beginning at its root and whether it disrupts one’s daily functioning that would warrant a psychiatric diagnosis. Another example that can be a subject of discussion is anger (ghaḍab). Through a multi-perspective analysis, a theological, cognitive, emotional, and behavioral understanding becomes the basis for holistic sharī‘ah-compliant management.

Definitions of Islamic Psychology

It would be worth noting that there are active debates on the use of the following terms: Islamic Psychology, Psychology of Islam, Psychology from an Islamic perspective, and Islam and Psychology. In this chapter, Islamic psychology is used.

Malik Badri, the father of modern (or postmodern) Islamic psychology, did not provide a clear definition of Islamic psychology, perhaps because of the complexity of its subject. However, his major writings (Badri, 1979, 2000a, 2000b, 2009) revealed two major themes: i) the absent dimension in Western psychology, i.e., the soul, and ii) the importance of Islamic empirical methods in the study of psychology. His writings and thoughts influenced Muslim and non-Muslim scholars who attempted to define Islamic psychology, albeit not without criticism.

We want to quote two examples of the definition of Islamic psychology that highlights the soul:

1. The first is by Utz (2011): The study of the soul; the ensuing behavioural, emotional, and mental processes; and both the seen and unseen aspects that influence these elements (p. 34); and

2. The second is by the International Association of Islamic Psychology (2022): A holistic approach that endeavours to better understand the nature of the self and the soul and the connection of the soul to the Divine.

An example of a definition of Islamic psychology that highlights the inclusion of Islamic methodology is by al-Karam (2018): An interdisciplinary science where psychology subdisciplines and/or related disciplines engage scientifically about a particular topic and at a particular level with various Islamic sects, sources, sciences, and/or schools of thought using a variety of methodological tools. (pp. 101-102)

Alias (2018) defined Islamic psychology as The scientific study of the manifestation of the soul in the form of behaviour and mental processes. This definition includes the soul element and the term ‘scientific study’, which implicitly refers to both empirical methods (quantitative and qualitative) and Islamic methods (uṣūl al-fiqh, uṣūl al-tafsīr, and uṣūl al-ḥadīth). The focus on studying the ‘manifestation of the soul’ rather than the soul itself is to accept the fact that humans are not given knowledge about the spirit except very little (al-Qur’ān