Table of Contents

1. Summary
2. Introduction
3. How can I be effective on my own?
   • Individual’s impact- grain in sand in scheme of things, but value of lasting effect (immeasurable)
   • The difference even a smile can make to a stranger’s day.
   • Small Acts of Kindness
   • Marriage and Servitude
   • Friendship as Servitude
4. Conclusion

Summary

The psychology of religion considered from the framework of Islam is the science of the nafs (the psyche). It refers to the medical, scientific, and philosophical study of the nafs as it flourished during the Islamic Golden Age. This discipline examines the effect, content, and nature of religious belief for individuals.

Concepts developed by Islamic scholars in the medieval era laid the foundations for modern psychology. For example:

• Ibn Sīnā (Avicenna) authored Floating Man, a thought experiment on self‑awareness.
• Ibn al‑Fārābī wrote On the Cause of Dreams, distinguishing between dream interpretation and the nature and causes of dreams.

Religion is outlined by psychologists of religion as a social system binding individuals into a moral society. From this perspective, psychology of religion seeks methods for understanding human actions, development, and experiences of religious people—particularly adherents of the five pillars of Islam: īmān, ṣalāh, ṣawm, zakāt, and ḥajj.

Objectives of this part:

• Understanding psychology of religion.
• Understanding self‑awareness.

Introduction

One of the most progressive community ties is that of principle and belief. People united by one religion or ideology form a community with a common goal and policy. Such ideological ties may overshadow all other ties. Islam emphasizes two fundamental ties:

• The ideological and dogmatic tie.
• The family tie.

Islamic psychology is a comprehensive approach to understanding the human mind and behavior through Islamic teachings and spiritual principles. Unlike Western psychology, which often centers on the brain and empirical observation, Islamic psychology places the qalb (heart) and Rūḥ (soul) at the core of the self, emphasizing spirituality.

Classical scholars such as al‑Ghazālī, al‑Balkhī, and Ibn ʿArabī explored concepts of the self, emotions, and mental well‑being, rooting their understanding in the Qur’ān and Sunnah. Psychological health was seen as deeply connected to one’s relationship with Allāh and alignment with fiṭrah—the innate human disposition toward goodness and truth.

Fitrah

Fiṭrah refers to the innate, Allāh‑given nature of every human being—a pure disposition inclining toward recognizing and worshipping Allāh, embracing truth, and living ethically.

Allāh reveals:

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَتَ ٱللَّهِ ٱلَّتِي فَطَرَ ٱلنَّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ ٱللَّهِ ذَلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لاَ يَعْلَمُونَ

“Therefore, set your face toward the religion, inclining to truth—the fiṭrah of Allāh upon which He has created humankind. No change should there be in the creation of Allāh. That is the correct religion, but most people do not know.” (Al‑Qur’ān, 30:30, Part 21, p. 412). This verse highlights that fiṭrah is the foundation of our being. Life’s experiences and environment may cloud this natural state, so Islamic psychology focuses on restoring and nurturing fiṭrah.

Modern Islamic Psychology

Modern Islamic psychology continues this tradition while integrating contemporary clinical practices. It is not only about treating mental illness but also about nurturing the soul, restoring balance, and guiding individuals toward inner harmony and spiritual growth.

Family Ties

Family is the foundation of civilization. In Islam, the family system balances the rights of husband, wife, children, and relatives. It fosters generosity, love, and unselfish behavior. A stable family provides peace and security, essential for spiritual growth. Children are considered wealthy until they leave home after nikāḥ (marriage). Parents are highly respected, and mothers are particularly honored.

Allāh reveals:

وَوَصَّيْنَا ٱلإِنْسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْناً عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ ٱشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ ٱلْمَصِيرُ

“And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.” (Al‑Qur’ān, 31:14, Part 21, p. 418). Nevertheless, some children fail to respect their parents. This is often seen as a test for parents in this world.

إِنَّمَآ أَمْوَالُكُمْ وَأَوْلاَدُكُمْ فِتْنَةٌ وَٱللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ

“Your wealth and your children are but a trial, and with Allāh is a great reward.” (Al‑Qur’ān, 64:15, Part 28, p. 532).

How Can I Be Effective on My Own?

It is invaluable to reflect daily—both morning and evening—on one’s actions. The exceptional Sheikh Shah Ahmad Noorani Siddiqui (ʿalayhis al‑Raḥmah) states in his Shajrah Sharīf that Muslims should, after Fajr and Maghrib prayers, sit for five minutes on their musallāh (prayer mat) to contemplate mid‑term plans. If they lack time during these acts of worship or have committed sins (kabīrah or ṣaghīrah), they should feel ashamed, seek Allāhs forgiveness, and resolve to avoid repeating them.

Individual’s Impact – A Grain of Sand, Yet Immeasurable

Much stress arises from a reckless life, as people neglect their status as Muslims. Allāh reveals:

وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلإِنسَ إِلَّا لِيَعْبُدُونِ

“And I did not create the jinn and mankind except to worship Me.” (Al‑Qur’ān, 51:56, Part 27, p. 518).

Worship transforms negative energy into positive energy, achievable only through sincere repentance. Many people are prisoners of their own souls, burdened by jealousy, arrogance, or remorse. They often resort to temporary escapes such as drugs, which only suppress stress.

The Rūḥ (soul) is the transcendental element of being—the inner source of meaning and inspiration. Through the Rūḥ, one discovers latent abilities and deeper purpose. Islamic psychology emphasizes aligning with the Sharīʿah and nurturing the fiṭrah to overcome stress and live meaningfully.

The best Muslims are those who, even at a youthful age, fulfill their obligations to Allāh, His Messenger ﷺ, and their parents. They serve as role models, embodying the norms and values prescribed by the Sharīʿah. Exemplary youth have been observed in Jamia Madinatul Islam (The Hague, Netherlands) and Hijaz College Islamic University (Warwickshire, UK).

The Difference Even a Smile Can Make

In physiology, a smile is a facial expression formed by flexing muscles near the mouth and eyes. In psychology, it is an impulse response that restores emotional stability.

Hazrat Jarīr (raḍiyAllāhu ʿanhu) reported: “Since I embraced Islam, Allāhs Prophet ﷺ never refused to see me, and he never saw me except with a smile.” (Ṣaḥīḥ Muslim, Vol. 4, p. 2102).

Hazrat Ibn ʿAbbās (raḍiyAllāhu ʿanhu) narrated: “The pious offspring who casts a single look of affection at his parents receives a reward equal to that of an accepted Ḥajj.” (Ṣaḥīḥ Muslim, Vol. 2, p. 112).

Hazrat ʿAbdullāh ibn Hārith (raḍiyAllāhu ʿanhu) reported: “I did not see anyone who smiled more than Rasūlullāh ﷺ.” (Tirmidhī, Vol. 5, p. 585).

Though the Prophet ﷺ often remained in deep thought and sorrow, his smile reassured the Ṣaḥābah (Companions). This balance of humility and cheerfulness is the pinnacle of noble character.

Small Acts of Kindness

Islam teaches that all Muslims are brothers. This principle was tested in Medina when refugees (Muhājirūn) from Mecca arrived destitute. The Prophet ﷺ paired each Muhājir with an Anṣārī (Medinan host), declaring them brothers. The Ansār shared half of their property, exemplifying unprecedented brotherhood.

Hazrat Ibn Dīnār (raḍiyAllāhu ʿanhu) reported: A desert Arab met ʿAbdullāh ibn ʿUmar on the way to Mecca. Ibn ʿUmar greeted him, mounted him on his donkey, and gave him his turban. When questioned, he replied: “His father was loved dearly by ʿUmar ibn al‑Khaṭṭāb, and I heard Allāhs Prophet ﷺ say: ‘The finest act of goodness on the part of a son is to treat kindly the loved ones of his father.’” (Ṣaḥīḥ Muslim, Vol. 4, p. 2132).

Marriage and Servitude

The relationship between husband and wife in Islam is a gentle, loving, and pure form of life. They are described in the Qur’ān as “clothing for one another” (Al‑Qur’ān, 2:187, Part 2, p. 34), symbolizing protection, intimacy, and mutual support. It is the duty of both spouses to safeguard each other’s life, property, and modesty. They are two entities united into one soul.

Women in Pre‑Islamic Cultures

In ancient and pre‑Islamic cultures, women were often exploited as property. Philosophers such as Aristotle even claimed that “when nature ceased to produce a man, a woman was the result” (Aristotle, Generation of Animals, Book II). Women had no independence, could not own property, and were excluded from inheritance. In times of war, they were treated as part of the spoils.

Islam brought a new charter of life for women, elevating their status to stand shoulder to shoulder with men. Their rights were clearly defined and supported by Islamic courts. Women were granted:

• The right to ownership, including their mahr (dowry).
• The right to engage in trade and hold property.
• The right to inherit from their fathers and husbands (Al‑Qur’ān, 4:7, Part 5, p. 92).

Consent and Marriage

Women’s consent is an essential legal condition for marriage in Islam. If such consent is absent in some Muslim societies today, this results from social circumstances, not from the provisions of the Sharīʿah. Proper implementation of Sharīʿah ensures women’s rights are upheld.

Divorce

While divorce (ṭalāq) is legally permitted, it is described as the most disliked of permissible acts by Allāh (Abū Dāwūd, Sunan Abī Dāwūd, Vol. 2, p. 255). The Prophet ﷺ emphasized that divorce should be a last resort. For men, divorce is a responsibility to preserve marriage rather than a privilege. Women, though unable to pronounce divorce directly, can obtain one (khulʿ) even on grounds such as dissatisfaction with their husband’s appearance.

Qualities in a Nikāḥ Partner

The Prophet ﷺ advised that piety and God‑consciousness (taqwā) are the foremost qualities to seek in a marriage partner (Ṣaḥīḥ al‑Bukhārī, Vol. 7, p. 9). Neither the boy nor the girl should be forced into marriage. According to Sharīʿah, when permission is sought from the bride, the groom’s name, his father’s name, and the amount of mahr must be mentioned. Nikāḥ only takes place when the bride accepts.

Mutual Responsibilities

• Husband’s duties: Provide maintenance, love, affection, protection, comfort, and happiness. Encourage his wife to follow the Islamic way of life. Respect her family and allow her to visit them.
• Wife’s duties: Show kindness to her husband’s relatives, especially his parents. Manage household affairs wisely. Respect her husband and maintain harmony.

The wife has the right to claim her mahr at the time of marriage. The mahr should be set considering the husband’s financial status, the wife’s living standards, her qualities, and her family background (Al‑Qur’ān, 4:4, Part 5, p. 91).

Nikāḥ as a Responsibility

Nikāḥ is a profound responsibility. It is a social institution as old as humanity itself. Defined as a relationship between a man and a woman endorsed by the application of Sharīʿah, it establishes mutual rights and obligations, especially in the case of children born from the union.

Nikāḥ has two essential functions:

1. Regulation of relations between the sexes.
2. Providing the mechanism for the propagation of humankind.

Throughout history, rituals and ceremonies of marriage have been tied to the recognition of sexual relations and the duties of parents in raising children.

Islam recognizes Nikāḥ as the foundation of human society, purifying it from pre‑Islamic evils. It is not merely a union for the satisfaction of desires but a social contract with wide responsibilities. According to Divine Faith, a woman is not a plaything in the hand of man but a spiritual and moral being entrusted to him under a sacred pledge to which Allāh is a Witness.

Qur’ānic Guidance

ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنْفَقُواْ مِنْ أَمْوَٰلِهِمْ…

“Men are in charge over women, because Allāh has made one excel over another, and because men spend of their wealth. So virtuous women are obedient, guarding in their husband’s absence what Allāh has commanded. As for those women whose disobedience you fear, admonish them, leave them in beds, and strike them lightly. If they obey you, seek no means against them. Surely, Allāh is Exalted, Great.” (Al‑Qur’ān, 4:34, Part 5, p. 93). Tafsīr al‑Jalālayn explains that men are guardians due to their responsibility in maintenance and authority, while righteous women guard their chastity and household in their husband’s absence. Discipline is permitted only as a last resort, and unjust treatment is forbidden.

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجاً لِّتَسْكُنُوۤاْ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً…

“And of His signs is that He created for you mates from among yourselves, that you may find repose in them, and He placed between you love and mercy. Surely in this are signs for people who reflect.” (Al‑Qur’ān, 30:21, Part 21, p. 412). Tafsīr Ibn Kathīr notes that this verse emphasizes companionship, tranquility, and mutual affection as divine blessings. Both husband and wife share the same soul, being descendants of Prophet Adam (ʿalayhis al‑salām).

Conditions for a Good Nikāḥ

• Both partners must be Muslim.
• Families should be devout, adhering to Sharīʿah practices such as prayer, fasting, and participation in Islamic gatherings.
• The upbringing of children in such families ensures strong faith and moral standards.

Contemporary Challenges

Modern technology (social media, messaging platforms, smartphones) has created new challenges. Many young people present themselves in un‑Islamic ways online. Exploitative figures, such as so‑called “lover boys” or pimps, manipulate adolescent girls into criminal activities, often using violence and coercion. These girls rarely benefit from the money earned, becoming victims of exploitation.

Parents must pay closer attention to their children’s upbringing. Providing devices such as laptops or smartphones require supervision to prevent misuse. Unfortunately, materialism often leads parents to neglect this responsibility.

Spouses: Rights, Duties, and Family Relations

There are many incidents in Muslim civilization where a husband refuses to allow his wife to visit her parents. Does a man think he has rights over his wife’s feelings and duties to stop her from seeing her parents? Does he imagine that by marrying her he has come to own her as property? If so, he is certainly mistaken.

From the Islamic point of view, the relationship between a man and his wife is one between two human beings of equal status. Marriage is a social contract, and every contract entails obligations for each party. Each spouse has duties, but neither can they negate the independent personality of the other.

Justice in Marriage

Nor is it permissible for a Muslim to obey anyone encouraging injustice toward his wife—not even his parents. The Prophet ﷺ said: “No creature may be obeyed in what constitutes disobedience to the Creator.” (Musnad Aḥmad, Vol. 1, p. 131).

Every husband has an obligation to provide for his wife: adequate food, a comfortable home, suitable clothing, and basic amenities. He must remember that she has left her parents, siblings, and friends to join him in sharing life’s difficulties. It is his duty to care for her needs, though not to the extent of indebting himself. Finally, the Prophet ﷺ advised: “Marry a woman who loves you.” (Sunan Ibn Mājah, Vol. 3, p. 597).

Shaykh ʿAbd al‑Qādir al‑Jīlānī (raḍiyAllāhu ʿanhu) used vivid metaphors to warn against attachment to dunyā (the material world). In Jalāʾ al‑Khawātir (Removal of Cares), he portrays the world as a cunning enchanter who enslaves those who chase her but serves those who detach themselves from her. His teaching emphasizes:

• Detachment from the world: True benefit comes when the heart is free from worldly obsession.
• Sincerity: If one turns toward the world insincerely, it enslaves him; if one turns away sincerely, it serves him.
• Religion as trust: One must never bargain away Dīn (faith) for worldly gain, likened to a dowry in a false marriage contract.
• Different dowries:
  • The hypocrite’s “dowry” is the world.
  • The martyr’s “dowry” is his blood in the hereafter.
  • The lover’s “dowry” is nearness to Allāh.

The Prophet ﷺ also warned that excessive pursuit of worldly pleasures—even to please one’s spouse—can gradually distance a believer from worship and remembrance of Allāh. This is not a condemnation of marriage or family life, but a caution against imbalance: when material demands overshadow spiritual duties.

Qur’ānic Guidance

Allāh reveals:

يَٰأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لاَ يَحِلُّ لَكُمْ أَن تَرِثُواْ ٱلنِّسَآءَ كَرْهاً وَلاَ تَعْضُلُوهُنَّ لِتَذْهَبُواْ بِبَعْضِ مَآ ءَاتَيْتُمُوهُنَّ إِلاَّ أَن يَأْتِينَ بِفَٰحِشَةٍ مُّبَيِّنَةٍ وَعَاشِرُوهُنَّ بِٱلْمَعْرُوفِ فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰ أَن تَكْرَهُواْ شَيْئاً وَيَجْعَلَ ٱللَّهُ فِيهِ خَيْراً كَثِيراً

“O believers! It is not lawful for you to inherit women against their will, nor to prevent them so that you may take away part of what you have given them, unless they commit a clear act of indecency. Live with them honorably; if you dislike them, it may be that you dislike something in which Allāh has placed much good.” (Al‑Qur’ān, 4:19, Part 5, p. 91). Tafsīr al‑Jalālayn explains that this verse forbids coercion, exploitation, or unjust treatment of women. Instead, men are commanded to consort with their wives in kindness, even when dislike arises, for Allāh may bring great good through patience.

Dutifulness to Parents

It is improper for a husband to think that marriage divides his wife’s life into isolated stages, cutting her off from her parents. Such coercion leads to disappointment, broken hearts, and an inability to instill values of kindness and dutifulness in children. Dutifulness to parents (birr al‑wālidayn) is obligatory upon all children—male and female, single or married. This duty continues throughout life and even after the parents’ death, through:

• Respect and kindness to their friends and relatives.
• Supplication and prayer for mercy upon them.
• Recitation of the Qur’ān on their behalf.
• Giving sadaqāh (charity) in their name.

Thus, it is unjust for a husband to prevent his wife from visiting her parents.

Friendship as Servitude

Friendship exists in several forms: between Muslims, and between Muslims and non‑Muslims. From both Islamic and sociological perspectives, friendship is a significant part of the social system. It shapes an individual’s mind, thinking, and attitude, and influences spirituality and moral well‑being. Consequently, the well‑being of society depends on the ḥikmah (wisdom) with which individuals select their friends.

The Prophet’s ﷺ Example of Mercy

When Mecca was conquered, the Holy Prophet ﷺ entered the Kaʿbah and removed all idols. Hazrat Bilāl (raḍiyAllāhu ʿanhu), the African companion, climbed onto the roof of the Kaʿbah and gave the adhān. The Prophet ﷺ then led the prayer of thanks.

The Meccan leaders—many of whom were war criminals—stood silently. The Prophet ﷺ addressed them: “O leaders of Quraysh, do you know how I will treat you?” They replied: “You are a noble brother and noble cousin.” The Prophet ﷺ said: “I will treat you as Yusuf (ʿalayhis al‑salām) treated his brothers. From today you need not fear. May Allāh forgive you.” This unprecedented act of mercy exemplified prophetic character: love and forgiveness even toward former enemies.

Qur’ānic Guidance

“Let not the believers take disbelievers as patrons instead of believers. Whoever does so have no connection with Allāh unless you protect yourselves from them as a safeguard. Allāh warns you of Himself, and to Allāh is the return.” (Al‑Qur’ān, 3:28, Part 4, p. 73). Tafsīr al‑Jalālayn explains that believers must not take disbelievers as patrons, except in cases of necessity (taqiyyah) for protection.

“Allāh does not forbid you from showing kindness and acting justly toward those who do not fight you in religion or expel you from your homes. Surely Allāh loves those who act justly.” (Al‑Qur’ān, 60:8, Part 28, p. 541). This verse affirms the permissibility of compassion and fairness toward non‑hostile non‑Muslims.

Types of Friendship in Islam

Imtiaz Ahmad (2006) identifies four forms of friendship:

1. Muwālāt – A heartfelt bond shared between Muslims.
2. Muwāsāt – Compassionate solidarity and mutual support, extended to all except those at war with Muslims. This includes easing burdens through financial aid, emotional support, or presence in hardship.
3. Madārat – Diplomatic kindness and tact, inclusive of disbelievers. It involves respect, patience, and wise conduct without compromising principles. The Prophet ﷺ said: “He who is not gentle is not given anything.” (Ṣaḥīḥ Muslim, Vol. 4, p. 2102). Scholars distinguish madārat (praiseworthy kindness) from mudāhanah (blameworthy compromise of truth).
4. Muʿāmalāt – Friendship in trade and business, permissible with all disbelievers provided Muslim interests are not harmed.

Conclusion

Archetypal and transcendental psychology (psychoanalysis) provides an alternative method for discovering and developing the higher self. Even those who are not religious should recognize that the spiritual and soulful dimension is essential for maintaining health, realizing potential, and broadening one’s outlook.

There are several ways to connect with the Rūḥ (soul), and for many people these techniques are invaluable:

• Retreat: withdrawing from distractions to listen deeply to the Rūḥ.
• Dhikr (meditation) and Ṣalāh (prayer): remembrance of Allāh and ritual worship.
• Aesthetic experience: Islamic art (calligraphy), devotional music (naat, qawwali, samāʿ), and nature (landscapes, observing free animals such as birds).
• Religious rituals and ceremonies: congregational prayer, Jumuʿah (Friday prayer), jalsa, and Naat‑e‑Mehfil.
• Symbol interpretation: perceiving meaning through active dreams and imaginative reflection.

Humans should devote only a portion of their time to daily necessities such as shelter, food, and clothing, while dedicating much of their day to worshipping Allāh. This balance brings happiness and satisfaction to life and home. However, if only one spouse fulfills his or her obligations toward Allāh, the happiness will be limited to that individual alone.