Psychological facts from the interstices of classical Islamic texts

PSYCHOLOGY AS THE STUDY OF SOUL

Previously the psychology was defined as the study of soul, as it was focused on the study of soul. The word anfus(انفس) is apt for this definition because the Arabic word anfus is the plural form word nafs(نفس). The word nafs is widely used to denote soul. So, this verse suits to the definition of psychology in terms of soul.

PSYCHOLOGY AS THE STUDY OF CONSCIOUSNESS

The failure of researches on soul tempted psychologists and philosophers alike to think about a new definition. William Wund [1832-1920] and his disciple Brad Ford Titchener [1867-1927] afterwards defined psychology as a science of consciousness. The word nafs(نفس) is also used to denote the consciousness. Given this definition, the verse is able to shed limelight on psychology.

PSYCHOLOGY AS THE STUDY OF BEHAVIOR

From 19TH century onwards, the psychology was defined as the study of behavior. The 1ST one to define psychology as a science of behavior was an English philosopher named Mc Dogual in his book Physiological Psychology [1905]. In 1911 an American professor Walter Bowers also defined psychology as the study of behavior.

Behavior was described as any action that can be observed in some way. The word nafs means all the sources of human behavior, i.e. Body mind, intellect, soul, consciousness, innate character…

This verse is relevant to psychology even after psychology is defined as the study of behavior..

Prophet: a torch bearer

Now, let’s make a peep into the psychological words and deeds in prophet’s life

PSYCHOSOMATIC DISORDERS

The term psychosomatic disorder is used when perceived stressors increase susceptibility of body to disease. Prophet has indicated to those disorders through his words: “indeed there is piece of flesh in the body, if it becomes good the whole body becomes well, and if it gets spoiled, the whole body gets spoiled, that is HEART”.

CLIENT-CENTERED THERAPYN IN PROPHETIC LIFE

Prophet had led client-centered (informal) therapies in his life. Before mentioning the example, let’s discuss about this therapy. Client-centered therapy is non-directive form of talk therapy that was developed by humanist Carl Rogers during 1940 and 1950s.

Two key element of client- centered therapy are

1 is non-directive: therapist allow client to lead the discussion and don’t try to steer the client in the particular direction.

2 Emphasizes on un-conditional positive regard: therapist show complete acceptance and support for their client without casting judgment.

According to Carl Rogers, a client centered therapist need three essential main qualities

• Genuineness:

The therapist needs to share his/her feeling honestly.

By modeling this behavior, the therapist can help teach the client to develop this important skill also.

• Unconditional positive regard

The therapist must accept the clients and display support and care, no matter what the clients are suffering from.By creating a context of unconditional positive regards, the clients can easily able to express his/her exact emotions without any of rejection.

• Empathetic understanding

The therapist needs to be reflective, acting as a mirror of the client’s feelings and thoughts. The aim of this is to allow the client to get a clear understanding of their own inner thoughts, perceptions and emotions.

All these peculiarities were present in prophets counseling. An example:

عَنْ أَبِي أُمَامَةَ قَالَ إِنَّ فَتًى شَابًّا أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ ائْذَنْ لِي بِالزِّنَا فَأَقْبَلَ الْقَوْمُ عَلَيْهِ فَزَجَرُوهُ قَالُوا مَهْ مَهْ فَقَالَ ادْنُهْ فَدَنَا مِنْهُ قَرِيبًا قَالَ فَجَلَسَ قَالَ أَتُحِبُّهُ لِأُمِّكَ قَالَ لَا وَاللَّهِ جَعَلَنِي اللَّهُ فِدَاءَكَ قَالَ وَلَا النَّاسُ يُحِبُّونَهُ لِأُمَّهَاتِهِمْ قَالَ أَفَتُحِبُّهُ لِابْنَتِكَ قَالَ لَا وَاللَّهِ يَا رَسُولَ اللَّهِ جَعَلَنِي اللَّهُ فِدَاءَكَ قَالَ وَلَا النَّاسُ يُحِبُّونَهُ لِبَنَاتِهِمْ قَالَ أَفَتُحِبُّهُ لِأُخْتِكَ قَالَ لَا وَاللَّهِ جَعَلَنِي اللَّهُ فِدَاءَكَ قَالَ وَلَا النَّاسُ يُحِبُّونَهُ لِأَخَوَاتِهِمْ قَالَ أَفَتُحِبُّهُ لِعَمَّتِكَ قَالَ لَا وَاللَّهِ جَعَلَنِي اللَّهُ فِدَاءَكَ قَالَ وَلَا النَّاسُ يُحِبُّونَهُ لِعَمَّاتِهِمْ قَالَ أَفَتُحِبُّهُ لِخَالَتِكَ قَالَ لَا وَاللَّهِ جَعَلَنِي اللَّهُ فِدَاءَكَ قَالَ وَلَا النَّاسُ يُحِبُّونَهُ لِخَالَاتِهِمْ قَالَ فَوَضَعَ يَدَهُ عَلَيْهِ وَقَالَ اللَّهُمَّ اغْفِرْ ذَنْبَهُ وَطَهِّرْ قَلْبَهُ وَحَصِّنْ فَرْجَهُ فَلَمْ يَكُنْ بَعْدُ ذَلِكَ الْفَتَى يَلْتَفِتُ إِلَى شَيْءٍ

وفي رواية أخرى فَقَالَ لَهُ فَاكْرَهْ مَا كَرِهَ اللَّهُ وَأَحِبَّ لأَخِيكَ مَا تُحِبُّ لِنَفْسِكَ

مسند أحمد

Abu Umamah reported: A young man came to the Prophet, peace and blessings are upon him, and said, “O Messenger of Allah, give me permission to commit adultery.” The people turned to rebuke him, saying, “Quiet! Quiet!” The Prophet said, “Come here.” The young man came close and he told him to sit down. The Prophet said, “Would you like that for your mother?” The man said, “No, by Allah, may I be sacrificed for you. People would not like it for their mothers.” The Prophet said, “Would you like that for your daughter?” The man said, “No, by Allah, may I be sacrificed for you. People would not like it for their daughters.” The Prophet said, “Would you like that for your sister?” The man said, “No, by Allah, may I be sacrificed for you. People would not like it for their sisters.” The Prophet said, “Would you like that for your aunts?” The man said, “No, by Allah, may I be sacrificed for you. People would not like it for their aunts.” The Prophet placed his hands on him and said, “O Allah, forgive his sins, purify his heart, and guard his chastity.” After that, the young man never again turned to anything sinful.

In another narration, the Prophet said to him, “Then hate what Allah has hated, and love for your brother what you love for yourself.”

In the abovementioned example we saw the prophet making insight and lasting changes (transformation) in his clients.

Classical texts: rich in psychological facts

The legend scholars those who followed the prophet also mentioned many psychological solutions and events in their texts. Let Ibn hajar alhaythami be an example: it is much wonderful that he has mentioned the solution for obsession. Obsessions are the persistent unwanted thoughts, impulses or ideas. In another words it is the inability to control over recurrent, distressing thoughts and images. Remedy for such thoughts and images is, giving permission and to not concentrate on it. The same answer has given by ibn hajar alhaythami to a question raised to him. The amazing fact is that this answering was happened 463 years ago i.e. when the modern science was knee high to a grasshopper.

When we refer thufathul muhthaj we see him detaining people from washing their new dresses in chance of being befouled or being impure. The reason he puts forward is that it is considered as one of the many reasons of obsession. The famous psychologist yale brown who had done a remarkable research on Obsessive Compulsive (OCD) Disorder and prepared the y-bocs index denotes such activities by the terminology of washing compulsion.

In nutshell, holy Quran, words and deeds of prophet and the texts of prominent scholars of Islam are rich with psychological facts. Day by day, proofs and scientific backgrounds are turning the jeers on such texts into cheers.

Reference

سورة الذاريات :21

الفتاوي الكبري لابن حجر الهيتمي

تحفة المحتاج لابن حجر الهيتمي

زاد المعاد لابن الجوزي

روح المعاني

لسان العرب لابن المنظور

مسند احمد للامام احمد

Introduction to psychology Clifford, etall

Synopsis of psychiatry (updated with DSM5) Benjamin jamus, etall

Counseling- Samuel T gladding

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