Psychology is the study of mind, and this is exactly why the Quran put a great emphasis between the relationship of man and his Creator and the role faith plays intellectually and spiritually in our lives. The Quran is a book of wisdom, and it includes all aspects of human life. Religion, as a matter of fact, is an intellectual property that cannot be seen. So the mind cannot be seen. Human beings are curious creatures. This curiosity elaborated in the story of Abraham when he wanted to find the truth for himself. Finding the truth is a principle of science and research. Islamic psychology is based on three principles, namely theo-ethics, socio-ethics, and psyco-ethics, which discusses human relations from a psychological point of view. It is the mind that relates to all aspects of life. Therefore, Islamic psychology deals with all spheres that originate from God alone. For that, ego or self plays a major role and makes mankind responsible for all his actions. Since Islam is a religion of unity, then all processes of mind interrelate to not only self but also to God and society. Therefore, like any other field of knowledge, it is hard to separate psychology or the study of mind from other life principles. As a matter of fact, it is the mind that regulates other affairs, being good or bad. Islamic psychology emphasizes on making humans responsible for their inner soul activities, which lead either to felicity or destruction. Since religion is an intellectual property, then the study of mind is also a spiritual and intellectually property.

This text outlines for the first time a structured articulation of an emerging Islamic orientation to psychotherapy, a framework presented and known as Traditional Islamically Integrated Psychotherapy (TIIP). TIIP is an integrative model of mental health care that is grounded in the core principles of Islam while drawing upon empirical truths in psychology. The book introduces the basic foundations of TIIP, then delves into the writings of early Islamic scholars to provide a richer understanding of the Islamic intellectual heritage as it pertains to human psychology and mental health. Beyond theory, the book provides readers with practical interventional skills illustrated with case studies as well as techniques drawn inherently from the Islamic tradition. A methodology of case formulation is provided that allows for effective treatment planning and translation into therapeutic application. Throughout its chapters, the book situates TIIP within an Islamic epistemological and ontological framework, providing a discussion of the nature and composition of the human psyche, its drives, health, pathology, mechanisms of psychological change, and principles of healing. Mental health practitioners who treat Muslim patients, Muslim clinicians, students of the behavioral sciences and related disciplines, and anyone with an interest in spiritually oriented psychotherapies will greatly benefit from this illustrative and practical text.

Islamic Psychology or ilm an-nafs (science of the soul) is an important introductory textbook drawing on the latest evidence in the sub-disciplines of psychology to provide a balanced and comprehensive view of human nature, behaviour and experience. Its foundation to develop theories about human nature is based upon the writings of the Qur'an, Sunna, Muslim scholars and contemporary research findings. Synthesising contemporary empirical psychology and Islamic psychology, this book is holistic in both nature and process and includes the physical, psychological, social and spiritual dimensions of human behaviour and experience. Through a broad and comprehensive scope, the book addresses three main areas: Context, perspectives and the clinical applications of applied psychology from an Islamic approach. This book is a core text on Islamic psychology for undergraduate and postgraduate students and those undertaking continuing professional development in Islamic psychology, psychotherapy and counselling. Beyond this, it is also a good supporting resource for teachers and lecturers in this field.

Contemporary psychology is highly influenced by positivism and scientific naturalism. Psychological studies make efforts to control the variables and provide operational definitions of subjective constructs in order to reach the most concrete conclusions. Such efforts are admirable in natural sciences since they have led to a better life. But, this worldview has deprived contemporary psychology of more qualitative sources of knowledge like waḥy (revelation). The present book introduces Islamic psychology as a paradigm, which can apply waḥy knowledge and consider religious/spiritual dimensions of humans in scientific exploration. The first part discusses the possibility, foundations, and characteristics of Islamic psychology. The second part introduces research methodology in Islamic psychology. The third part reviews the Quranic theory of personality and highlights the concept of shakeleh. Finally, the fourth part presents the theories and methods of religious psychotherapy in the Islamic tradition. Each part provides introductory content for readers interested in Islamic psychology.

A young female client presents with anorexia nervosa and believes that her problem has its roots in magic; parents are helpless in the face of their son's substance abuse issues; an interracial couple cannot agree on how to discipline their children. How would you effectively help these clients while balancing appropriate interventions that are sensitive to religious, cultural, social, and gender differences? This handbook answers these difficult questions and helps behavioral health practitioners provide religio-culturally-competent care to Muslim clients living in territories such as North America, Australia, and Europe. The issues and interventions discussed in this book, by authoritative contributors, are diverse and multifaceted. Topics that have been ignored in previous literature are introduced, such as sex therapy, substance abuse counseling, university counseling, and community-based prevention. Chapters integrate tables, lists, and suggested phrasing for practitioners, along with case studies that are used by the authors to help illustrate concepts and potential interventions. Counseling Muslims is also unique in its broad scope, which reflects interventions ranging from the individual to community levels, and includes chapters that discuss persons born in the West, converts to Islam, and those from smaller ethnic minorities. It is the only guide practitioners need for information on effective service delivery for Muslims, who already bypass significant cultural stigma and shame to access mental health services.

This book examines the development of Islamic Psychology in 17 countries, from Indonesia to the United States. The book broadens the reach of modern psychology by exploring spirituality and religion in the Muslim world.

Implicit in the title of the book is an exploration of the themes of the Science of the Soul, better known as Islamic Psychology. Human nature and the process of behaviour and emotions are inherent holistic processes that integrate the physical. psychological, social and spiritual dimensions. Accordingly, the Islamic nature of the human being is whole, comprehensive and complete according to the Qur'ān and Sunnah. In essence, "Islam provides a balanced focus between universal principles of human behaviours (with its universal laws and Shar'iah or divine laws) and individual differences. The universal laws may include biological, social, psychological and economic dimensions based on empirical research. The Qur'ān and Hadith provide guidance and basis to the laws of human nature. These laws can be used as the foundation to develop theories about human nature based upon the writings of Muslim scholars and contemporary research findings."[1] The concept of this book, reflected in the context and scope, attempts to address some themes in Islamic psychology and focuses the evolution of Islamic Psychology, the development of the science of the soul from classical Islamic scholars to contemporary thinkers. It examines the concepts of the Fitrah, nature and nurture, the Nafs (Soul), the Aql (Intellect), the Qalb (Heart) and Ibn al-Qayyim's types of hearts. Other themes include models and approaches in Islamic psychology, spiritual motivation, spiritual capital, ethical intelligence, Tawbah and the process of change, learning theories and spiritual modelling: an Islamic perspective, altruistic or helping behaviour, obsessive-compulsive disorder and scrupulosity: spiritual or pathological?, de-colonising psychotherapy and counselling, and religious coping in an Islamic context. [1] G.Hussein Rassool, "Islamic Psychology: Human Behaviour and Experience from an Islamic Perspective," (Oxford: Routledge, 2021), xv

Integrating the Islamic faith with modern psychotherapy is at the forefront of the spiritually integrated psychotherapy movement. To bring this work to wider attention and to promote its continuation, Dr. Carrie York Al-Karam has brought together the present volume of nine essays, each of which is written by a Muslim clinician who practices Islamically integrated psychotherapy (IIP)—a modern approach that unites the teachings, principles, and interventions of the faith with Western therapeutic approaches. As delineated in the Introduction, IIP has emerged from a variety of domains including the psychology of religion and spirituality, multicultural psychology and counseling, transpersonal psychology, Muslim Mental Health, and Islamic Psychology. The individual chapters then describe a variety of ways IIP is practiced by Muslim clinicians in their service provision with Muslim clients. The contributors discuss a wide range of topics, such as how Islam can be viewed as a system for psychological wellbeing, or a “science of the soul”; what marital counseling can look like from an Islamically-integrated perspective; Prophet Mohammed as a psycho-spiritual exemplar in a new approach called The HEART Method; the use of Quranic stories in family therapy; as well as using Islamic teachings when working with Muslim children and adolescents. A description of the various approaches is supplemented with discussions of their theoretical underpinnings as well as research-based recommendations for advancing clinical application. What emerges is a vital resource for Muslim and non-Muslim clinicians alike as well as the lay Muslim reader wanting to know more about how the Islamic faith and psychotherapy are engaging with each other in a modern clinical context.