At the core of this fascinating field are key concepts that enhance our understanding of the human experience. Fitrah represents our innate nature with an instinctive recognition of God, and disconnection from it can lead to psychological distress. The Nafs, or self, involves a dynamic struggle categorized into three stages: the inciting self (al-Ammarah), the self-reproaching self (al-Lawwamah), and the serene self (al-Mutma’innah). The Qalb, or heart, serves as our spiritual center and can be affected by spiritual afflictions, while the Ruh symbolizes our divine soul, yearning for meaning. The Aql, or intellect, should guide us using both heart and divine revelation.
Islamic psychology has roots over a millennium old, flourishing during the Islamic Golden Age. Scholars like Abu Zayd al-Balkhi explored the mind-body connection and emotional disorders, introducing early cognitive therapies, while Ibn Sina (Avicenna) advanced our understanding of mental faculties in his “Canon of Medicine.” Al-Ghazali later provided insights into the nafs’s “diseases,” shaping modern Islamic therapeutic methods.
Today, concepts such as Tazkiyat al-Nafs (Purification of the Soul) are effectively applied in clinical settings, focusing on cultivating positive virtues and spiritual clarity. Therapists integrate faith-based cognitive reframing and traditional practices like Dhikr for mindfulness and Tawakkul for anxiety, fostering healing and growth in a rich heritage.
IIslamic psychology is an approach to understanding the human mind, self, and behavior that is rooted in the principles, values, and worldview of Islam. It is a holistic discipline that integrates the study of the psyche with the spiritual dimension of human existence. This perspective views mental, emotional, and spiritual health as fundamentally interconnected. Unlike purely secular models, Islamic psychology asserts that a human being consists of a body, mind, and soul (ruh), and that true well-being (falāh) is achieved by purifying the self (nafs) and fostering a connection with God (Allah).
At the heart of this field are several key concepts. Fitrah is the innate, pure nature all humans are born with, including an inherent recognition of God. Psychological distress is often seen as a disconnection from this fitrah. The Nafs is the self or psyche, the center of one’s personality and desires, which exists in a constant state of struggle. It is often described in three stages: the inciting self (al-Ammarah), the self-reproaching self (al-Lawwamah), and the tranquil self (al-Mutma’innah). The Qalb (heart) is the spiritual center of intellect and emotion, which can be “diseased” by spiritual ailments or “cleaned” through practice. The Ruh is the divine, non-physical soul that craves meaning, while the Aql is the intellect, which is ideally guided by the heart and revelation.
The foundations of Islamic psychology are over a millennium old, dating to the Islamic Golden Age. Scholars like Abu Zayd al-Balkhi (9th century) pioneered the understanding of psychosomatic medicine, detailing the mind-body connection and classifying emotional disorders like anxiety and depression. He even proposed cognitive therapies to reframe negative thoughts. Ibn Sina (Avicenna, 11th century) detailed a “psychological apparatus” in his “Canon of Medicine,” linking mental faculties to the brain. However, Al-Ghazali (11th-12th century) is a central figure whose profound analysis of the nafs and its “diseases” forms the basis for many modern Islamic therapeutic approaches.
In contemporary practice, which gained momentum in the 1970s, these concepts are applied in clinical settings. The primary therapeutic model is Tazkiyat al-Nafs (Purification of the Soul), a process of “emptying” negative traits, “adorning” positive virtues, and “manifesting” spiritual clarity. Therapists also use faith-based cognitive reframing, which integrates CBT with an Islamic worldview, helping clients reframe hardships as spiritual tests. Finally, traditional spiritual practices are used as clinical interventions, such as Dhikr (remembrance) for mindfulness, Sabr (patience) for emotional regulation, and Tawakkul (trust in God) to manage anxiety.