Psychology from the Islamic Perspective Quotes

“The term 'psyche', in fact, comes from the Greek word for soul. From the perspective of Islam, humans are dualistic, possessing both a body and a soul. The body is only a vehicle for the soul. The condition of our soul, and the spiritual level that we attain, affects our thoughts, feelings and behaviour.”
― Aisha Utz, Psychology from the Islamic Perspective

“When the likes and dislikes of the heart are totally sound then one's actions will follow this, in so far as one is able to act; but the fullness of the reward is due to the sincerity of the heart.”
― Aisha Utz, Psychology from the Islamic Perspective

“The Prophet (ﷺ) stated that: «Every heart has a cloud covering it, with the similitude of a cloud covering a shining moon. It suddenly becomes dark when the cloud covers, but its brightness returns once the cloud has passed.» (recorded by at-Tabarâni and graded reliable by al-Albâni)
In this hadith, the Prophet (ﷺ) presents an analogy. Our hearts are likened to the moon; just as the moon is sometimes covered by clouds that conceal its light, the heart is sometimes covered by clouds of sin that cover its light. At other times, the clouds go away, and the light shines again in the heart. The light increases when we strive to engage in acts that will increase our eemân.”
― Aisha Utz, Psychology from the Islamic Perspective

“We understand from revelation that humans are capable of both good and evil. The soul is not inherently evil, but it has the potential for evil, just as it has the potential for goodness. Goodness, in fact, is probably more prevalent due to the presence of the fitrah. The evil must be controlled, and the self freed from its influence, through the process of purification,”
― Aisha Utz, Psychology from the Islamic Perspective

“The Prophet (ﷺ) stated that: <> (recorded by at-Tabarâni and graded reliable by al-Albâni)
In this hadith, the Prophet (ﷺ) presents an analogy. Our hearts are likened to the moon; just as the moon is sometimes covered by clouds that conceal its light, the heart is sometimes covered by clouds of sin that cover its light. At other times, the clouds go away, and the light shines again in the heart. The light increases when we strive to engage in acts that will increase our eemân.”
― Aisha Utz, Psychology from the Islamic Perspective

“In the Islamic framework, the heart is associated with more than mere affection and emotions. It is also the seat of intellectual and cognitive faculties and understanding, volition and intention. It is a 'super-sensory organ' that is cognizant of metaphysical truths. The heart is connected to the soul as an integral component, although the exact nature of this connection is unknown.”
― Aisha Utz, Psychology from the Islamic Perspective

“The learned are heirs of the prophets, and the prophets do not leave any inheritance in the shape of dirhams (silver) and dinars (gold), but they do leave knowledge as their legacy. Such a person who acquires knowledge, acquires his full share.» (a sound hadith recorded by Abu Dâwood and at-Tirmidhi)”
― Aisha Utz, Psychology from the Islamic Perspective

“The exact time, location, and manner of death are known only by Allah (سبحانه وتعالى); this is part of the unseen. The wisdom of this is that the human will be encouraged to constantly be in a state of preparation for death, knowing that it might occur at any moment.”
― Aisha Utz, Psychology from the Islamic Perspective

“Islam emphasizes reason; it is the basis upon which humans are held accountable for their choices. It is also the characteristic that elevates the human being above the rest of Allah's creation, if that gift is used appropriately.
Islamic law is designed in such a way as to preserve reason and intellect and to ensure its well-being and freedom. Islam prohibits the use of any substance that may affect the mind negatively or decrease its ability in any way.”
― Aisha Utz, Psychology from the Islamic Perspective

“Evidence for this theory comes from the finding that every species seems to have a genetically determined maximum lifespan. While the average life expectancy for humans has increased, the maximum lifespan has remained stable (approximately 120 years). There is also research to suggest that at an early age, our genes trigger hormonal changes in the brain and regulate the cellular reproduction and repair process. At some point in the process, the genes that promote growth are 'switched off,' and those that promote aging are turned on. This leads to a steady decline in the functioning of the body until death occurs. One may see changes not only in physical functioning, but in the cognitive, emotional, and psychological domains as well.”
― Aisha Utz, Psychology from the Islamic Perspective

“Hamdan has also outlined several beneficial cognitions from the Islamic tradition that may be integrated into the psychotherapeutic process with religious patients. These include the following:

1. Understanding the temporal reality of this world,

2. Focusing on the hereafter,

3. Recalling the purpose and effects of distress and afflictions,

4. Trusting and relying upon Allah (سبحانه وتعالى), and

5. Focusing on the blessings of Allah (سبحانه وتعالى).”
― Aisha Utz, Psychology from the Islamic Perspective

“The sincere quest for knowledge will assist us in finding the straight path in life and staying firm upon it.”
― Aisha Utz, Psychology from the Islamic Perspective

“The suggested benefits of spirituality at the time of coping also include providing a source of comfort and means of healing from the traumatic experience; offering hope and optimism; giving meaning and purpose to the event; providing a framework for coming to grips with limits of personal knowledge, control, and resources; offering an external framework of control; and providing a way to 'transcend' the experience.”
― Aisha Utz, Psychology from the Islamic Perspective

“it should be noted that an essential variable within the psychotherapeutic process is the client's motivation or willingness to change. If this element is missing, it is difficult or impossible to make any progress, as most mental health professionals will attest. This requires that the client take responsibility for his or her behavior and choices, and exert effort to make the necessary changes.”
― Aisha Utz, Psychology from the Islamic Perspective

“Excess in eating leads to laziness in fulfilling obligatory duties such as prayer, as well as other recommended acts. It increases the likelihood of disobedience by instigating desires and reducing self-control. A person is more likely to become angry, for example, after having overindulged. The mind also functions less effectively on a full stomach, and this has been confirmed by scientific research. When the stomach is full, more blood goes to that area to process the food, leaving less blood available for the brain.”
― Aisha Utz, Psychology from the Islamic Perspective

“At least 250 different systems of psychotherapy have been noted to exist, with possibly up to more than four hundred. Most psychotherapists do not adhere strictly to one single school of thought; instead they take an eclectic approach, in which they select from the variety of techniques those that are likely to be the most appropriate and effective for a particular client.”
― Aisha Utz, Psychology from the Islamic Perspective

“The first condition is the blessings which come to the servant from Allah (Most High), one after another. What secures them is gratitude (shukr), based on three supports: inward recognition of the blessing; outward mention and thanks for it; and its use in a way that pleases the One to whom it truly belongs and who truly bestows it.”
― Aisha Utz, Psychology from the Islamic Perspective

“The choices that we make will be reflected in our behaviour, thoughts, and emotions.
This verse suggests that it is possible for the personality of an individual to be changed or adapted, preferably towards the path of goodness. Human beings are not simply 'victims' of genes or environment, but instead are freely acting agents who can choose to develop our full potential.”
― Aisha Utz, Psychology from the Islamic Perspective

“Sleeping on the right side is also strongly encouraged and has scientifically been found to have certain health benefits, including less pressure on the heart, aiding in digestion, and generally being better for the back.”
― Aisha Utz, Psychology from the Islamic Perspective

“We know from revelation that the soul ascends, descends, hears, sees, speaks, and so forth, but these actions are different from the physical characteristics that we know and understand.”
― Aisha Utz, Psychology from the Islamic Perspective

“We must strive to be aware of the forces acting upon our hearts. If we become neglectful, we will stray from our purpose in life”
― Aisha Utz, Psychology from the Islamic Perspective

“The word for intellect in the Arabic language is 'aql; it can be defined in a number of ways, including reason, understanding, comprehension, discernment, insight, rationality, mind, or intellect.
This is the instinctive faculty given to humans by Allah (سبحانه وتعالى), by which we comprehend the reality of our existence and this world.”
― Aisha Utz, Psychology from the Islamic Perspective

“From the perspective of Islam, the ultimate goal of therapy is not simply to change thinking, emotion, or behaviour, but rather to have an impact upon the soul. This impact, in turn, will affect the other components of the human being. The foundation of any interventions will revolve around the spiritual development of the client. The focus on spiritual aspects will enhance the likelihood of effective and enduring outcomes. This is in contrast to secular approaches that focus on symptoms rather than addressing the primary cause, generally resulting in short-lived effects.”
― Aisha Utz, Psychology from the Islamic Perspective

“Helping others, or volunteering, provides such benefits as reducing distress and improving physical and mental health. Perceptions related to giving, such as a sense of meaning, purpose, belonging and mattering, may also increase happiness and decrease depression.”
― Aisha Utz, Psychology from the Islamic Perspective

“we should always hope that things will turn our for the best, and we should especially hope of Allah's mercy and grace.”
― Aisha Utz, Psychology from the Islamic Perspective

“Researchers have determined that a particular type of religious coping, collaborative religious coping, has the most benefit for the individual's physical and mental health. Collaborative religious coping involves seeking control through partnership with God in problem-solving. This means that the person relies upon God, while at the same time attempting to do his or her part to change or cope with the situation.”
― Aisha Utz, Psychology from the Islamic Perspective

“The Prophet (ﷺ) explained: «Faith wears out in the heart of any of you just as clothes wear out, so ask Allah to renew the faith in your hearts.» (a sound hadith recorded by al-Hâkim, at-Tabarâni and al-Haythami)”
― Aisha Utz, Psychology from the Islamic Perspective

“Understanding the reality of this life: That life is at times one of joy and amusement, yet at other times one of toil and struggle. The tests remind us of the temporal and trivial nature of this life, so that we do not become too attached to it.”
― Aisha Utz, Psychology from the Islamic Perspective

“Psychologists assume that the shared characteristics of research participants reflect 'normality', but how accurate is this assumption? In fact, this postulation has been called into question by a relatively new field called cross-cultural or cultural psychology. Scientists are now beginning to understand that what may be normal in one society may not be applicable to other societies.”
― Aisha Utz, Psychology from the Islamic Perspective

“one of the limitations of the scientific method is its limited focus on the physical world and almost complete disregard for spiritual aspects of the human being. In reality, scientists are studying only part of the human being rather that the complete person.”
― Aisha Utz, Psychology from the Islamic Perspective