Director,Institute of Islamic Psychology and Philosophy
According to the lesson taught by Prophet Mohamed, the curing of disease is also the curing of evils from mind. Especially is ordinary people the cause for disease is almost already understood. If we study a patient who is having daily headache, we may be able to find in him aberration in thought, a mind having tension, anger and so and so as the cause of disease. All these things increase his blood pressure; spoil his sleep, makes phlegmatic disorders in the head. In this way the physical disease, headache appears. When the medicine for bone disease in not effective for man who is having rheumatic pain, if mental analysis is done it can be seen that in his sleep is deficient. This really arises due to the unnecessary thoughts in his mind. Then, if the medicine for bone should be effective in him, he must be able to put his mind in calm and quiet sleep. In this way many examples can be pointed out connecting any diseases such as cancer, diabetes etc. From this it is clear that a doctor should primarily study psychology.
Presently, many of the psychologies which are being developed are formed in a deformed background. The preceptors like William James, the father Euro Psychology and Sigmond Freud were the persons who grew up in a troublesome socio-family background and observed the mind through extreme experiences. And for this reason, they highlighted the probabilities of deformities and bad things in their psychological studies. When a member of a family becomes pauper due to the music mania of his father and when he grows up, he views music as a whole with a protest. At the same time there are so many levels of pure music. In so many fields such as maulid, mad’h, khawali pure music has been connected with spiritual path. The good gifts of all these things might be lying hidden in him at the same time. But in his own experience since music has become a thing which should be protested, he will not direct his thinking in such a side. It is quite natural that he will try not to come even a humming of music from him. If it is so, it in the same thing which has happened in the above said psychologists. Therefore it is not European psychology which a physician should study for his psychology. Instead he should Qur’anic mentalogy known as ‘ilmunnafsiyathul Qur’an’. Together with he can also study other psychologies for comparative studies.
THE FIRST PSYCHOLOGYCAL WORSE
When we say ‘mind’ in Arabic, the word is ‘nafs’. At the same time, the usage ‘Khalb’ can be seen widely in Islamic writings. The real meaning ‘heart’. But, ‘Khalb’ is also used in the sense of mind. That is meant by the Khalb of which ‘nafs’ has dominance. In Qur’an and Hadhees the usage ‘nafs’ has been used in many senses such as life, ones own body etc; in addition to mind. There also life means the life which has the influence of mind, and body means the body which has conquered the passions of mind. Otherwise, if man is said separately in direct meaning . The Meanings are as follows.
Nafs = Mind
Khalb = Heart
Hayaath = life
Rouh = Soul
Jasad = Body
Mind is an organ for the communication of feelings. It is the immaterial internal level of heart. Imam Gassali explains that the creation of mind in man takes place after man in born. Imam Rassi in his ‘Kithabunnafs’ has talked about it in detail. Mind is created for the good feelings such as love, compassion, obedience, patience etc. It is called ‘nafsussubhaani’. Really, this is the nature of mind. But diabolical influence may come on the mind under many circumstances. Family and society become externally diabolic; there comes the presence of fire in the body –owing to these things mind may be diverted to ‘nafsussaithaani’. Then there comes mental feelings, mental disease and even madness. Even without any diabolic influence, mental disease can be affected.
Mind itself is situated in various levels in different stages of life. For this purpose mind works in many sections. Then instead of ‘mind’ it becomes ‘minds’. Regarding this we can study the usages nufoos, anfus from Qur’an. When we make this a subject of study, it becomes Islamic psychology or Ilmunnafas. When we make medical treatment on that basis it becomes Islamic psychotherapy.
The aim of using plural in this way is to show the different stages of mind. It is Adam who used the word ‘anfus’ for the first Time in the history of man. It was also Adam who was first affected with the disease called ‘nisiyan’ in the history of man. When we approach Qur’an on the basis of medical Science, for the same reason the first treatment that comes ‘I’ the Adamic paryer, ‘rabbana lwalamna anfusana…’ We should particularly remember that its basic aim is not treatment. It is faith and thoughts about heavenly world. But in outward science there are medicine and psychology etc.
In this prayer, by saying ‘anfus’ we get the idea as ‘minds’. A section of interpreters explain it .Another section of scholars opine in this way; Adam said ‘anfus’ in the sense ‘our minds’ together with Eve who is the mate of Adam and the mother of us. So many prayers and other things that come as a continuity are consolidated with the first interpretation. The books on Islamic psychology considers the first interpretation as the root verse of psychology.
For anfus the interpretation of ma’rifath(thaswawuf) and ilmuthwib have come separately. Sufis view it as three stages of mind. All these three are available from Adamic prayer said above. But the above knowledge should be dealt by Sufis with a view of self refinement known as thaskiyath. For this, intelligence, knowledge and endeavour are not enough. Instead, blessings and dedication of ‘nooraaniyyath’ of Allah which is ‘alnoor’ is also necessary. To such kind of people there will be no need of psychology or treatment which we are going to say. Instead, with the endeavour of intelligence we can study sciences spiritually. These are Islamic psychology and therapy etc. When there is Islamic spiritual interest and attention, it is possible to go forward quickly and to have good results in treatment.
According to the scientific branch of knowledge as told secondly, there is an interpretation as ‘seven minds’ for anfus. This interpretation is prevalent with authoritative support in Islamic psychology having Suadriyya philosophy.The formulation of this was done by the Institute of Islamic Psychology and Philosophy (IIPP). We study this as School of Seven Minds. Form the Prayer of Adam we study seven different levels of nafs. For these seven minds we study the deviations to the diabolic expressions and problems, diseases, remedies etc. Then only mental knowledge comes into being in its full sense.
Ancient man was deficient in intelligence as well as knowledge. Later man learned many knew things and his intelligence developed. Then there arises a question where the psychology is learned, whether new sciences are necessary in view of this Adamic prayer. The Qur’an verse, allama Adamal asma’a kullaha is a proof for the fact that the first man himself has been given the comprehensiveness of the entire human beings both in knowledge and intelligence till the end of the world. The authoritative documents pointed out two interpretations as the purpose of this verse; all the knowledge has been given, and everything is taught in the name of God. In this, al-asma’a was taught on the basis of the second interpretation. Here there may arise a question that there is no such a thing that Adam was taught psychology. This question also becomes irrelevant through the reply that this universal mystery confines to ‘al asma’ It is form each holy names of ‘al asmaul husna’ each science and phenomena in the universe was originated. The Prophet has told that the whole universe was originated. The in this way and it is filled with the name ‘Ar rahmath’. Human relations, services, generosity in treatment – all these things are the expression of this name. Agriculture, trade, daily labour, marketing in medicine etc. come as the expression of the name ‘almukheeth’.
Air, water, home, food, cloth etc. come as the expression of the name ‘ar rassakh’ treatment techniques and psychologies etc. come as the expansion of ‘alhikma’. When we thing in this way it means that adam was given total psychology and medicine. Therefore it means that psychology must be studied from a paryer verse itself by the inspiration of ‘ilahiyya’ which starts from the original holiness and nature of man. This is what is meant by the school of seven minds.
In the Qur’anic commandment, Koo anfusakum wa ahleekum naara it is said that minds should be guarded by the presence of fire. Here the commandment is to keep its sub’haaniyath without losing.
The secret of health is the existence of the purity of the first mind. It should be maintained. This is mental health. To destroy this, in ill health. The Second mind is the one which seeks and desires this protection and growth. In this seeking favourable situation is not being formed. This is destroyed by parents. Thus it happens to be deviated.
The mind of growth which starts the first pursuit known as ‘rabbana’ till finding out in the last. Most of us are those who deviated form ‘nafsuthwalab’ without knowing the mind which seeks without being able to see the mind of growth. We will be disappointed when neglected. It will weaken us.
Lwalamna anfusana = I am the cause – finding this, is the most important thing. To think that I am the cause of failure is a stepping stone to success. They will always have politeness. These are people having inferiority complex such as. I am amidst darkness; I am now an isolated man; a neglected fellow; now I am not at all happy. It is very easy for the devil to catch hold of these people. From this vedic expression itself we can study each one consequently
PURE MIND (Nafsul Fithra) : BIRTH AND MAINTANANCE
The first mental nature of man in the background which brings the prayer Rabbana lwalamna anfusana wa inlam thagfirlana wa tharhamna la nakoonanna minal khasireen. This is called nafsul fithra. This is the pure nature of mind. The body which has to create this pure mind, even if it is formed through illicit sexual intercourse, this mind is created as sub’haaniyya, along with the birth of the body. When this is formed by weaving, the above birth itself becomes pure.
For the creation pure mind it is better to have certain previous circumstances in the state of fetus itself. Married life with divine consciousness and sexual life with spiritual strictness are important among these. If it is so, the couple who observed those principles will be in the same nature even after the birth of child. This is required for the maintenance of alfithra. Even if it is a child which has been formed without any consequent conditions, the birth will be in alfithra itself. But afterwards the child’s maintenance does not take place because of the immoral conduct of its aim and the greatest respectability is lost, and he falls into diabolic state. The Islamic psychotherapists who considers this seriously includes seven things in their fundamental knowledge.
Married life structures having divine consciousness.
The religious rites regarding purification and maintenance, immediately after the birth of the child.
Child maintenance methods required for the purified state of growth.
Knowledge of physical nourishment which is required to grow in the child suitable to pure mind.
Good breast milk.
Lullaby and other affectionate acts which influence the child’s character.
The way to defend all the mental problems is to make each one of these a subject for study, by developing nafsul fithra. The man who is to be brought up in this way, will be in a background which is called ‘rabbana lwalamna…’. Whether there are material ways or not, he won’t be disturbed. The reason for this,is that his mind is active in a background which is called ‘rabbana’.
The deviation to the diabolic nature of the same mind itself is important in this study. In the children who are born in neglected conditions without receiving good breast milk, lullaby and affectionate treatment of similar nature, various kinds of mental problems and diseases will take place. A doctor should be able to give remedies for the problems through the above said seven ways
SEEKING MIND(Nafsutwalab): REALITY OF INTELLECT
Quranic psychology hasbeen the subject of much debate. Scientsts and
psychologists have argued that recent intectual challengers is the
symptoms of a crisis of human development and have glaimed his
resurdence of sickful society.Majlize ramzan discussions organised by
Institute of Islamic Psychology and Philosophy argues here for a more
complex and scientifically informad understanding .This speach is a
study of how the idea of school of seven minds in islamic psychology
emerged in modern society.
The idea nafsuthwalab/seeking mind comes from the study regarding the
feelings and states of mind which in called a Qur’anic term
‘Rabbana’.The notion about God in this mind is; One who brings up of
maintaings ect.he cherishing the universe as stage by stage growings
and plannings at eachone minutes.
Then this mind is seeking of thesecreat of the growth of creation of
everything.When one is able to udjest properly and respond
favoarably,its development and succsses are having bases.The second
lession of our speach is how to behave towards this mind in this , we
have seven basic lessions in the discussion of majlise ramzan’09.
1 How can the change in to those who are able to propitiate the
therist for knowledge:even without heing scholers the basic principle
for changing from those who can be gaided
2 The enquries by children of two years onwards is the expression of
‘rabbana’.The right answers to be given for that should develop the
thwalib/seeker in them. The knowledge that what are the approachments
for them is importand.When this is not knowm the knowledge how the
seed of despire is formed in the child is important here in the study
of mental problems or disease.
3 The seeking mind itself is in varions forms we have to identyfy
different indivitualities such are scholar/merchant/tchnitian et. In a
chid fromthere characteristcs.The knowlwdge what are critarians is
4 More than father ,mother should keep responsability in the execution
of nafsuthwalab/seeking mind.There are somany principles in it
including the mwdium of knowledge is love.This containes knowledge
what they are.
5 When parents especally the mother response sarcastically without
solving the seeking of the child,the fact how the mind keeps away in
many ways must be a close study inthis matter..
6 When repeated neglegensses staginate the seeking mind of the
child,how it goes to diabolic deviations: The mental distance that it
keeps between mother and father:its bad effect- we will have study in
detaile regarding all thease also.
7 With the weakend abnormal min dof neglatins suprissing of
nafsuthwalb for three years instead giving effects only-to such
children how can we give affection,love ect more than as a teacher:by
this time how a desparate mind which may be deviated, can we returned
and brought up toa meaningful state of rabbana.Hereall thease are the
knowledges known as psychotherapy.
By studing seven thins an islamic psychologist atains cognative energy
to create a most dynamic society.
There is no compelsion that an infant age between 2 and 5 should be
the nafsuthwalab. Though it is divided in this way for the convinience
of stud ,even in adults there is nafsuthwalab. If we are able to
interfere by findingout sympton any minds can be leed in to ths
attitude. It is a nafsuthwalab itself the old man who goes seeking
remedies or answers infront of a young scholar guru.Though this body
this age this mind still will be between 2- 5
THE INGREDIENTS OF A SALUTINGMIND(Nafsu ssalama/athrheeb)
The psychological form of ‘ikhsaasul lulmunnafas’ comes as the seeking of the third mind. The mind has lost light (lulm). The reason for this is hat proper items are not available from the relations which one has followed till this time. Therefore as outward relations, in this mind there is a thought which should greet and seek some other aim internally.
Children to their parents, a disciple to his guru, a follower to his leader, a worker to his master – in this way in all fields of life there are some people who have identified the ‘lulm’ of within. Though it cannot be said hypocrisy, it is a mind having internal estrangement and similarity to it. There will have no result at all if we give counseling or something by mistake, seeing it superficially. So it is necessary that a doctor should have clarity regarding this. Among us there is a large percentage of these mind holders. When this moves into diabolical deviations nikhaf happens. But this mind may not be able to identify that this is in this way. Then a doctor who studies this and do ‘nasweehath’, receives a salvation also by saving the patient from hypocrisy.
One does wrong. Then he is convinced that the motivation for that and going forward in the same way are not successful. What he requires is not the events in which he has interfered. It is a holy level of something else. Though it is not clear for him how it is, he is convinced it in not a relation which should be strengthened that had been till this time. This mind which makes us say ‘lwalamna anfusana’. Though there is neither objection nor negligence to previous relations, the mind avoids a state from which it expects something good, and greets in them outwardly. Since it is having it turns into another thing which is real. This is the greeting mind. This is called ‘nafsul salaamath’ in the sense, ‘the mind of escaping’. The persons in this state mingle outwardly with family and friends. But he identifies that his goodness is internally in some other relation. The meaning of this is not hat there is clarity in that identification. It is unknown why it is so. It is not strictly desired also, as a fixed alternative path. But the thing is that it has identified the meaninglessness of the existing outward relations. Here the mind becomes in lifeless state and the creativeness in a stagnant position. All this time it is in ‘sub’haani’ nature. But mind may be diverted to immoral companionships diabolically. Among us a good deal of people in all fields such as religion, politics, employment, studies, earning etc. are in a mental state of this kind. Another important responsibility of psychotherapists is to study in detail and seek remedies. For this we will have to study what are the different ingredients of this mind.
1. The persuasive mind of ‘magfirath’.
2. How the mind travels where the verse of ‘magfirath’ is pronounced?
3. What are the things which mind abandons? Which is the order of abandoning in things such as blood relationship, friendship, social relations etc.?
4. Where this release is desired how much it is still without knowing the way? How much intelligence and thought are in crisis?
5. How much the mind delights in abandoning which are identified as not successful?
6. Instead of the abandoned, how much alternative this mind has found internally?
7. Though outward relations are being saluted, how much sincerity is there? And when outwardly interferes in the same relations how much prick of conscience is there? How much diabolic hypocrisy it identifies?
It is when we make these entire things subject for our study; we will be convinced how much this mind in the third stage exists in us. The treatments we do without being convinced of it, most often becomes selfish. Because, if there is any relation which is requested to be corrected in our advice, that will be highly disappointing. The idea to strengthen it will be in vain
THE ANGUISH OF ISOLATION (Nafsul Mufradh)
Here the psychological aspect of ‘magfirath’ comes as the fourth stage of mind. In religious terms it is known as redemption, salvation, release from evils etc. It is when we study in which states the mind of a person desiring it traveled, we are able to understand the fourth stage of mind.
Instead of the third mind which desired release and at the same time did not get an alternative way, here the mind has gone forward further. It is in the determination that release is a must. Without simply asking ‘thagfirlana’ asking ‘Wa illam thagfirlana’ is a conviction of determination. Just like this, though the third mind is conscious of its ‘lulm’, it does not think what is the alternative way. Here that is not the case. Though the alternative way has not been decided, it really reaches in a stage of ‘almufradh’. Previously, though outwardly, there were prevalent relations. Now it does not exist. Because, the living mind is in a decision that it won’t get an alternative way if it conciliates and salutes the relations. Therefore it avoids these dominations and stands entirely alone. It reduces relations to those who are even very close to it. Certain relations are even discarded. Though it is a good turning to truth and success, in it the possibility for diabolic deviations are too much. This is an identity crisis like whatever existing has been left, and alternatives have not been received yet. Here the meaning is a self-address crisis. The situation of this mind-holder like this: The old house has been sold, but a new one is not available. The money received in selling has been spent on the same day. There if he is not shown an alternative house, he will be on the highway. Here, the psychotherapist who comes as a helper, is in a position of ‘murshidh’ by title. Therefore a doctor should have good consciousness about the following things: the anguishes of this mind, the way to influence, the ways that he has to show. For this purpose, things has to be studies as follows:
If the deviation of the third mind is into hypocrisy, its deviation will be into negation. How is the failure of these tow, we must be able to convince the respective minds.
We should know how this comes: a willingness of the mind to give up a feeling that it is a temporary and outward solace.
A transformation into a state where release and salvation are said with stress from the state of an understanding which declares ‘lulm’. We should know what are the situations and states that happened in between these two.
In the place where an alternative way is not made clear, and in a mind that decides to abandon what in lost of which it is convinced, there will be either a spirituality of ‘thavakkul’ nature, or a self confidence of alternative nature. These states should be subjected to study in detail.
There are three great mental properties such as self respect, consciousness of self defence and optimism where we say ‘wa inlam thagfirlana’. Especially, we should really subject to study the spiritual and mental influence of ‘wa inlam’. Then the physician will attain an understanding that this mind will not immediately deviate.
There is not only a plea for salvation, but there is also a question like his right in place known as ‘thagfirulana’. This shows the straightforwardness of mind. At the same time, in this mind where there are haughtiness and right-consciousness there is also an attitude of plea known as ‘rabbaanaa’. Here there is mind where politeness and right-consciousness mingle together. Here the doctor indentifies the good omen that such people have come nearer to the aim. Therefore the doctor is able to say positive things with more expectation to such minds other than in advice and treatment.
This is a mind which deviates after waiting for a long time. Or it has good patience for an alternative way. So when deviated, if one has to come back, or if one has to reach ‘nafsur rahma’ which will be said later, he will have to work hard form the beginning itself. Just for this reason it is not necessary that he will succeed on the level of ‘nasweehath’. The doctor should train himself to create further spirituality, that is to say, the usage of ‘thalkheen’ and the hearty results.
THE FORTUNATE MIND (Nafsul Umooma – Master Mind)
When we study the mental attitude of ‘wa tharhamnaa’, we understand the real success stage of mind. As a result, the difficulties in isolated mind (nafsul mufredh) remained as patience and expectation without a break in anything, this is a success stage which finds ‘nafa’. Here we get proper leadership and guidance. Good husband, proper teacher, righteous employer, leader with an aim of political liberation, sheikh who protects, mahal Imam with a religious purpose-all these persons include in the group of master mind which is called ‘nafsul umoom’. The comprehensive universal truth of this has been received by Prophet Mohamed, the ‘Rehmathun lil alameen’. In this sense it can be said that the source of master mind is ‘nafsur rahma’. but it is not necessary that everybody should recognize it. Employment, material life, education etc – in all these when saying master mind, in sheikh, Imam, righteous husband etc it is definitely said merciful mind. In other words, the refelction of this success-mind will be in all human beings. But those who experience convincing its reality will be sometimes a minority.
Even when it is a success –mind, for this also many crises and deviation problems will be arised. To desire for something underfed, to behave impolitely forgetting one’s own position, to lose internal goodness leaving some marks outwardly, to involve in wrong socio-sentimental participation – it has so many problems like these. The problems of this is like madness to the chain. That in why, this is a mind which a therapist should study most cleverly. In this study, with an inquisitive mind you will have to find out some scientific truth having high standard.
1. In the place where the way is not clear, a mind which has a clear aim, though not immediately, may miss its way.
2. The happiness of a mind which receives right leadership for the execution of its aim after isolation and unnecessity.
3. The mental stages of deviation from happiness to limitless haughtiness.
4. After attaining the goal, a mind which formulates consequent projects.
5. After the attainment of leadership the distances of enthusiasm, respect, obedience and succession. Then mutual relations.
6. Beyond the primary enthusiasm, the analysis to know how much quantity is there in following the leader practically.
7. Abiding by the conditions of leadership having thus obtained.
The Studies of agreed mind (nafsul asma’a) – this is active in Islamic psychology. The master mind having attained further order, when it leaps up into success or unfortunately collapses, it is according to the workability. Therefore in this the important thing is the knowledge how to prepare the mind for the perseverance of the agreement.
The Planning of an act-determined mind
GAINS OF CREATIVITY (Nafsul Mujaahada-Creative Mind)
Mastermind (nafsul umooma) is the proper place of success. But if its fellow companion, the agreed mind (nafsul azm) does not keep vigilance, the mind which has reached in this position of success will be defeated itself. It will be also smashed itself as if it is in fallen from a precipice. Understanding this, the sixth is the mind which decides that the collapse is not at all required and also which has recognized the collapse. For this reason the mind declares, lanakoonanna minal khasireen I have already desired ‘rahmath’ or imamath’. This is a desire which Allah prefers most. And therefore his reply also is assured. But after attaining leadership like this, it is a great ruin to make acquaintance. The mind which declares, I am not ready for that moved into ‘nafsul mujaahadh’. The main item in psychotherapy is to study the creative mind or this active mind. A good number of patients who come for treatment are those who experience problems from creative mind. The problems of a wife who obeys a satisfied good husband, the problems of a labourer, the problems in the relations between guru and disciple who have great goals – this table prolongs like this. or the experiments in becoming the life conflicts of a follower creative under the good leadership, false notions regarding it, doubts – in this way this scence is highly complicated. If this is going on without any solution, it will deviate, and the mind may move into such completely such as fear, anxiety, embarrassment and insomnia. Here the doctor is in a field of mental enquiry which is matured and broad. Now we can turn to the field of study such as the problems and solutions of creative mind. (nafsul mujahada)
1. Even when you love a subordinate, the mind of a leadership which scolds.
2. The guru is not at all in a small world of disciple. Just like this, the mind of a disciple which should recognize that he is in a vast world containing so many people.
3. The mental reality of history that all the active persons have been experimented.
4. Hungriness, patience, afterwards food – in the order like the happiness of taste, the difficulties in between being active, then its recognition. The ecstasy which it leads the mind.
5. When there arise practical occasions to confront difficulties, the surviving mind which is created through it.
6. In between the activeness where there is only difficulty, later when small problem enters, there arise even suicidal tendency. Therefore a situation in which difficulties become compulsory for the achievements of mental firmness and straightforwardness for the acquaintance – mind.
7. The resources of an Islamic psychotherapist to face various problems, to solve them and to present problems positively.
A therapist at hand should have enough rhetoric dexterity and examples to present the psychology and thought regarding inna ma’al usri yusraa and the great consciousness of ‘asswabru’ which are for the grandeur achievements.
The Mind having the extremity of satisfaction
THE PEAK OF SALVATION(Nafsul Risa-Satisfied Mind)
When a mind with leadership – fortune go ahead actively surviving experiments, and finds satisfaction, that is the highness of one’s success (tower). When the prayer Rabbana lwalamna…khasireen is accepted, this is a fortune which the mind gets ‘wa tharhamna’ is a proof that it has been received. Good leadership and the satisfaction of that leadership-this satisfaction is the satisfaction of Allah. The recognition certificate given to an employee by the MD of a company is a reflection-prayer-as if it is an iota of recognition given to the slave of Allah who is the foundation of this universe. The mental state experienced by that employee at that time, is ‘nafsul rila’ or satisfied mind.
The basic of success of this happiness is that he has been recognized in his profession and obedience. This is an ecstasy which makes one to say that even if he is dead it will be allright. But the higher it goes, its deviation becomes more extreme. This is more extreme than the state when one feels disappointed in ‘nafsur raham and nafsul azm,. If a satisfied leadership laer informs its dissatisfaction if a man who showed his love later expresses his hatred, then with this a human being will fall into the mire of despair. With this, he will be affected with complicated problems such as depression, obsession, cursing tendency etc. Here also there are great mission for a doctor who is an Islamic psychologist. Therefore it is essential for him to study this mind in detail. This study is more standard than before.
Here the responsibility of the physician is not only to solve the problems in nafsurila, but also to lead the minds to that perfection. Here the Islamic psycho-therapist works as a representative or as a counselor who advises for paving a way for the answer. This representative or counselor is a man who gives answer which is ‘Khaleefathul mujeeb’ that performs Adamic paryer and creates its result. He must be able to make it stand in the knowledge-satisfaction of a satisfied mind. For this, the following resources are necessary:
1. The creator : The created – master – slave relations, the differences in between them, the distances in between them, the ways to become close, the ability to convince the mind about them. For this, the knowledge which is ‘thouhideey’ is necessary.
2. The ability to convince the mind properly about the principles of health in Qur’an. He must be able to convince in a simple way about the differences among ‘marlu’ ‘lwa’af’, ‘Khuwwath’, ‘aafiyath’, and ‘Khaviy’. The patient known as ‘marealu’ is a becoming of ‘rila’ of Allay who is both ‘Khaviy’ and ‘Shafi’ – the secret of formation of nafsul rila. He should be able to say this in a short and simple way, their than in the tough language of great ‘falsa’.
3. All the people such as master sheikh and boss are some temporary representative of Allah’s ‘ruboobiyyath’. So even when they are convinced of the fact that their satisfaction will give the mind the pleasure of divine satisfaction, they must also e convinced of their limit. Wa lavilu waninminallahi akbar- this must be allowed to remain in memory as the permanent and ultimate factor of mind. Here mind should be removed from obsession and bring into two things as follows:
4. The excuse to leadership, the repetition of satisfied statement.
5. Only with the intention of ‘Rabb’, curse and protection will be possible. Therefore isthigfaar, thawakkuletc should be performed. The belief and hope that one who turns the leadership mind into himself again and again is Allah.
6 The psychological techniques how to formulate the method to remind the following persons: the swahibi chiefs who shoed more politeness, humility and serving mind after being, received the promise of heaven, Rafaayi who made a tent to nurse a discarded dog after being received the title ‘Khuthub’.
7. Cultivate a sufi culture so as to give advices having the characteristics of a self refinement more than ‘inmun nnafsiyath, keep in touch with such gurus. Fahur, farhath etc. in nafsu rilaayi changes into Kibr and wafalath through the deviation of a hair breadth of mind – the knowledge about this should be included in psychology, and at the same time must be able to study in a combined way by borrowing from thasawuf.
Mentalogy is the study of minds. The word is derived from English.
The word is firstly used in the book by Dr. Soniya Sunny about the Islamic Female Psychology inspired fron her teacher Dr. Shafi Abdulla Zuhoori.
We are Concepting that the psychology is the Science of Mind. but word Psych derived from Psukhe from Latin. it meaned to the Human Soul. But in Islamc Science, Soul is not mind.and it’s the link between the soul Heart/ Body. Soul (Rooh) is a devine phenomina from the Soul of God. Holy Qur’an says: "Fa nafahthu feehi min roohee" : I’ve invested the soul to Human from my soul.
So the Scince of Soul is the read psychology. but it is not a material area of knowledge. Complately it dealing with spirituality or Meta Physics. the authority of Psychology as the Science of Soul is the Masha’eqeens alias spiritual Masters.
Mind is the Organ for the Sentimental dealings according to the new area of study The School of Seven Minds by Dr.S.A. Zuhoori, who the Director of Institute of Islamic Psychology and Philosophy (IIPP).
So we should reset the term Psychology alternatively Correct term Mentalogy
Correct terms makes Correct life
BUDHIST PSYCHOLOGY IN ISLAMIC VIEW
This Studies is the modern form assumed by a series of Studies on Budhism and Islam. It is indeed true that the Budha and Prophet Muhammed(s) recognaizes the existence of suffering and the lightening pathway of Intellect and wisdom.
IIPP puts each fresh areas in to our seekings of psychological facts. Mainly below mentioned topics are discussing in this section.
a. Prophetic Medicine and Budha’s recomented Healthy individuality.
b. Prophet hood and Amitaba Budha.
c. vah'y and Nirvana.
d. Hira caves spirituality and Bodhi vriksha’s Politics.
e. Yashodhara’s lossings and Hzt Khadeeja’s gains of mind.
f. Dalailama, Tibet and Contemprary Islamic Issues.
KHUSRU VISION IN MENTALOLOGY
Dr Abdul Kabir Swadri
Unity or state of being of one’s soul is the basic nature of mind. Under the influence of Shaikh Khusru Sha Zuhoori, Dr. Zuhoori says that at the time of birth the mind exists in the apex of purity in the effect of light of the divine name called Al Ahad. As long as this exists that much all kinds of good results exist including the health in man. But it acquires multifaces through different kinds of life circumstances from the level of purity and the sense of unity which is the primeval state of mind. Consequently it grows in seven levels. It is its pure nature and interest itself that predominates among all these. But when the mind is not in a position to receive timely guidance and light, it begins to digress. In this way the mind is affected by weaknesses, problems and ailments. All these times the pure nature of sense of unity, which is said to be predominated, withdraws inside. Above this some impedimental rings of darkness are created. At this time failures and diseases occur. It is regarding this impedimental rings of darkness that the prayer verse lwalamna anfusana from the first human being Adam comes. It was at that time, that father of human race become desolated and affected by the disease called nisiyan. So from the first psychological verse ‘Rabbana lalamna Anfusana.....’. Which is the whole form of the prayer, the seven levels of mind can be studied
It is this learning mission that the Institute of Islamic Psychology and Philosophy (IIPP) intends to carry out. The Western psychology did not have this fortune. They could only see the adversaries of mind which was created by the circumstances called lulmunnafs mentioned in this, and also to evaluate that itself in its primitive nature. From this, ego, super ego, id theories etc evolved. The influence of Christian concept that man is by birth a sinner also helped to shape Euro psychology. Islamic psychology is an entirely different scientific level from this. Though the mind is highly in a state of disease, its basic nature in illlessness divine strength. Though the mind is highly deteriorated and evil, it is fundamentally in sinless, holiness and purity. But it is temporarily hidden by the ‘lulmul anfus’. What the Islamic psycho therapist has to do is to remove these hidden screens. According to its point of view, the biggest obstacle in front of the mind is Euro psychology or psychiatry or something else. Because, the above science pretensions evaluated the mind partially and distortedly . At the same time, in all the above branches of knowledge there are numerous virtue and good principles. Islamic Psychology is going ahead by welcoming and recognizing them. Its most ultra modern form is living performed through the syllabus called ‘The School of Seven Minds’. Euro psychology, neuropsychiatry, fake medicine, black magics in medicine, Islamic psycho criminology etc.- a detailed discussion on these subjects is the one year programme of IIPP.
Zuhoori VISION OF SEVEN
Faculty of Mentalology,Institute of Islamic Medical Science,Calicut.wwwiimsonline.blogspot.com
I. Nafsul Fithwrath (Divine mind) From birth till two years of age. Breast milk feeding time
II. Nafsu thwalab (Seeking mind) Enquiring the “What, Which, How?” etc...... Basic Investigative mind to Ultimacy of truth.
III. Nafsu tharheeb (Saluting mind) Saluting to Surrounded things, the causes (Sources) of things "rejecting the causes, seeking the sources” is the super stage of this mind.
IV. Nafsual Mufrad (Loneliness mind)Declaring the world is artificial and investigating to the reality of Allah.
V. Nafsul Umoomath (Master mind) Connecting and agreeing with a Master of life and self dedicated to him.Nafsul Azm(Agreed mind)This is a part of the Vth level of mind. Starting a pure life with divine activities based on the agreement with his or her master, he is didn’t any self opinion in life. Fully dedicated to master ( Bose, Chief, Murshid, Shaiq, Imam, Guru etc...) and arranging and presenting his life as a Candidate of His Master. This mind will developed to the divine vision of heart.
VI. Nafzul Mujahada (Creative mind) New attempts, experiments, Sacrificing are growing to maturity of mind. Creativities to society, sickness peoples with the divine visions and the glorious light of heart (Qalbussiraj)
VII. Nafsul riza / Nafsul muthwma’enna Recieving the Certifications and blessings from good people, Masters and all of this Universe. finally arraging to death as a spiritual journey.
Note: These are the real stages of minds. but there are Seven sub mind also. those are the evil spirited minds named Nafsu shaithwani.