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Proposed Syllabus for Islamic Psychology

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Prepared by Dr. Amber Haque
Department of Psychology
International Islamic University Malaysia

September 2002

Course Synopsis:

This is a masters level course
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introducing the student to the concept of Islamic
psychology. The course begins with brief background information on the historical
relationship between psychology and religion and examining the secular versus Islamic
worldviews. Islamic metaphysics and Islamic ethics that are crucial to Islamic worldview
are discussed including core Muslim beliefs and concept of human nature and the
influence of these belief systems on cognition and behavior. Islamic spirituality and the
contemporary Islamization of knowledge (IOK) movement are also discussed including
contributions of prominent early Muslim scholars. Lastly, Islamic literature in relation to
mental health and treatment applications are examined.

Course Objectives:

1. To familiarize the student with the changing relationship between psychology and
religion.
2. To discuss the basic tenets of Islamic faith and worldview and how they affect
ones behavior and thought processes.
3. Develop a familiarity of the works of early Muslim scholars in order to build upon
their contributions to modern psychology.
4. Familiarize the student with the concept of Islamization of knowledge (IOK),
its critique, and challenges.
5. Discuss the relevance of Islamic psychology to mental health.



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Note: As far as we know, Islamic Psychology is not taught as a separate course in any university at the
present time. Thus, it would be a great achievement to introduce such a course in any university. This
proposed syllabus is prepared especially for presentation at the Islamic Psychology Workshop in Sydney
between 30 Sep and 4 Oct 2002. Course contents are divided over a period of 14 weeks (one semester).
This may be different in other places and can be modified accordingly. Is the title Islamic Psychology
appropriate? Scholars disagree on the term since there is no one point of viewthere is a plurality of
views. Although the source of knowledge is the same for all Muslims interpretations vary. Islam is also,
often erroneously, mixed/confused with a culture and scholars of that culture may have different meanings
for different phenomena. Even among the early Muslim scholars there were differences over many issues.
Some alternative titles could bePsychology from Islamic Perspective, Muslim perspectives of
psychology, etc. Another important issue is to differentiate between psychology of religion and religious
psychology. This particular course falls in the latter category.
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Courses like these are specialized courses that are generally offered as seminar courses at postgraduate
level. If this were to be offered at undergraduate level, the contents will change drastically by eliminating a
lot of details, assignments, and reading materials.
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Instructions to Students:

There is a reasonable amount of reading materials for this course, which students must
read accordingly, before coming to lectures. One-third of the class time will be devoted to
discussions in which every student is expected to participate. An expert from local or
outside community will be invited to speak on a related topic. Students should prepare
their own objectives that they want to achieve from this course and give a copy to the
lecturer in the second week of the semester. Students will be asked to write a note
towards the end of the semester indicating their satisfaction with the course.

Method of Evaluation:

Grading for the course will be determined by the University Grading Policy and from a
total of 100 marks.

Term Papers: Two term papers, 20 marks each (one individual paper and one group
paper).

Individual papers (10 pages double spaced, plus referencesall APA style) can focus on
any item relevant to Islamic psychology (e.g., researching different areas of Muslim
belief systems, finding out the influence of culture upon Muslims of different countries or
races, critically evaluating the works of early Muslim scholars, preparing a term paper on
Sufi psychology, researching and evaluating test development in Muslim countries, a
paper on the growth and development of Islamic psychology as a discipline, Islamic
rituals and their effects on mental health,
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researching certain chapters from the Qur'an
for psychological contents,
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psychological impact of the unseen on human behavior
(Islamic perspective), concept of free will in Islam versus modern psychology, etc). The
student must get prior approval of the lecturer before working on his/her term paper. The
lecturer will provide ample tips to the student for doing a good job on this project.

Group papers encourage teamwork and can be highly beneficial.
There are three options for the group project:

Option A: Write a monograph
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relevant to Islamic psychology (50 pages double spaced,
plus referencesall APA style), prepare a glossary of Islamic psychological terms, start a
newsletter, establish a network of interested psychologists to promote Islamic
psychology, etc. A written report of equivalent length is expected or unless otherwise
agreed by the lecturer.


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There is sufficient literature on this topic and several conferences have been conducted in recent years
interested students could collect materials as a part of project and do a critical and written analysis.
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This could be a tedious task and will need a lot of direction from the lecturer who is familiar with various
chapters of the Qur'an.
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Contributions of various Muslim scholars in a particular area within psychology
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Option B: Visit a local Islamic Center, observe members in religious, social and
educational activities, ask questions including why they attend religious services, what
goals does the center have, what other services they provide, interview the religious
leader with similar questions, etc. Students may also visit another Islamic centre and
compare observations and information from the two centers. Submit written report of the
same length.

Option C: Visit a local Muslim community, administer psychological surveys or
questionnaires on beliefs and attitudes, etc. and prepare a report of publishable quality. It
is encouraged that students use tests developed on Muslim population and for Muslim
cultures.

2 Quizzes: 10 marks each
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Covers reading materials or discussions from any part of the course contents (required
readings).

Final Examination: 40 marks

Should cover essay questions from the entire course.

Course Contents:

Week 1 & 2

Interface of psychology and religion
(The following items could be used as background information on the stormy relationship
and recent trends in psychology and religion)
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Historical developments: trace back to the history of psychology when the soul
was a subject matter. Briefly discuss contributions of William James (1902),
Leuba (1896), Starbuck (1897), Coe (1937), etc. and analyze the causes of
separation of psychology and religion (influence of Darwin, Marx, Freud,
Skinner, and others).
Reasons for resurgence of religion within psychology: here we will discuss both
theoretical
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and practical
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reasons.

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Upon discussion with my students they suggested that instead of quizzes, a book review or critique paper
on a given article would be more appropriate. I use both of these methods with them and they seem to like
it more compared to quizzes, which they say is meant for undergraduate students.
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Alternatively, the first week can be substituted with defining Islamic psychology and discussing the
Islamic methodologies used in studying human beings. Besides analyzing the works of early Muslim
scholars to identify methodologies used, the Quran mentions self-monitoring, naturalistic methods (3:190-
91, 30:9, 88:17), longitudinal methods, experimental methods (2:226), contemplation, etc.
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For instance, limited domain of psychological research, the need for a conceptual framework within the
psychology of religion area, influence of the post-modernism theory, etc.
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For example, growing number of religious persons including psychologists, growing research evidence on
the role of religion in mental health, role of the media, growth of diversified psychology amidst weakening
influence of behaviorism, and a growth in multiculturalism in Western societies.
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Indicators of integration: professional organizations, integrated programs,
academic journals, books and magazines, web pages, e-mail discussion forums,
etc. Show research evidence on how study of religion is now being incorporated
into psychology.

Examining secular versus Islamic worldviews
Godless
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versus religious
Cartesian Dualism versus integration
Individualistic versus collectivistic
Separation of Church of State versus integration of science and religion

Discuss how belief in a certain worldview affects a persons or a groups behaviors,
cognition, attitudes, etc.

(Al Attas, Faruqi, 9-14, Nasr, 23-103)

Week 3 & 4

Define Islamic Psychology
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Islamic Metaphysics
The Orderly Universe
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The Teleological UniverseNature as Divine Manor
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Islamic Ethics
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Purpose of mans creation
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Man is born in Gods image
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The concept of Ummatism, Universalism, and Totalism.
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In the secular system, concern with God is a private matter at best, thereby leaving the notion of religion
outside the scope of societys interest.
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The term psychology is alien to Islam, instead, the word Nafs (soul) is used that encompasses qalb, aql,
ruh, and iradahall covered in the rich Islamic literature, Quran, and hadith. The definition of Islamic
Psychology can be as simple as the study of human nafs from an Islamic perspective to more complex
forms of definitions, e.g. study of manifestations of God in nature as reflected in the behavioral patterns of
all living and non-living organisms in all walks of their lives using the Islamic paradigm (Vahab, 1999).
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Unlike other religions, Islam considers the creation of universe as a gift from God Who made all
creations to serve (?) man and made man to worship Him and stand the trials of this world for a better
hereafter. Verses of the Quran will be studied where the working of the universe and its orderliness are
discussed (10:5-6, 17:77, 27:61, 33:62, 35:43, 40:85, 51:20)
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Discuss how everything in this universe serves a purpose and contributes to the balance of universe
including that of the man (11:61, 24:55, 65:3, 67:4)
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Refers to the trust that God has invested in man. The divine trust is the fulfillment of the ethical part of
the divine will.
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The Quran confirms that man is created for no other purpose than worship of God and that includes
mans role as a vicegerent of God on earth (51:56, 95:4, 32:9, 2:30, 33:72). This is a very comprehensive
order and requires thorough understanding to be able to become a vicegerent.
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Scholars differ on the opinion whether man is created in Gods image. Those who agree quote verse
15:29, which says that And when We perfected the creation of man and breathed into him His spirit, the
angels prostrated themselves to him. Like Judaism and unlike Christianity, Islam views this image as
innate in all men and cannot be lost.
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Fatalism (common misconceptions and views of Muslim scholars)

(Faruqi, 49-82; Hofmann, 49-54; Nasr, 337-353)

Week 5 & 6

Discuss core Muslim beliefs (Shahadah, Salah, Sawm, Zakah, Hajj and their
psychological relevance)

Discuss human nature from Islamic perspective
Four dimensions of fitrah (human nature)linguistic, religious, pre-existential,
and dualistic. (Mohamed, 35-77).
The concept of man in Islam (The Quran uses terms like, ruh, nafs, and qalb
often interchangeably)
Soul (divine element breathed into man by God, perfecting the process of
creation). Three levels of nafs (human self)Ammarah, Lawwamah, and
Mutmainnah. (Ahmad, 15-38; Munir, 90-108).
Heart (seat of wisdom and intellect). (Huq, 57-68)
Contemplation (a form of worship if accompanied by faith). (Badri, 2000).
Jinn (strong belief in possession exists in certain Muslim culturescase studies)
(Phillips, 1996).
Evil eye and black magic (Quotes form the Quran and observation of Muslim
culturescase studies)

Week 7 & 8

Tasawwuf (Islamic Spirituality/ Sufism)
The sources of Islamic mysticism
Its emphasis on tariqah (methodology) that can attain marifah Godly knowledge
in depth) and Irfan (superior degree of knowledge that has three levels: Ilm al-
nafs, ilm al-afaq, and ilm al Haqiqah.
Discuss the concept of tazkiyah al-nafs
Review the start of the Sufi schools and their various practices

(Mohamed & Kriel, 238-248; Nasr, 65-84; Hofmann, 41-48)

Week 9 & 10

Introduce the concept of Islamization of Knowledge (IOK)
Definitions (review several definitions and observe the similarities and
differences)

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These concepts are related in the verse3: 110 You are the best ummah brought forth unto mankind,
enjoining good works, prohibiting evil, and putting your faith in Allah. The issue of whether such
concepts are practiced in Muslim societies will be discussed. The nature and internal dynamics of the
ummah may also be discussed. Totalism refers to the relevance of Islam for every era.
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Review Faruqis 12 steps in the Islamization process
Assessment of the concept, its relevance in modern-day society, and review
critique from different scholars.
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Progress in psychology and the future of IOK

Week 11 & 12

Psychological works of prominent early Muslim scholars
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Al-Miskawayh (941-1030). Self-reinforcement, cure of human soul.
Ibn-Sina (980-1037). Mind-body relationship, classical conditioning,
physiological psychology.
Al-Ghazali (1058-1111). Human personality, soul, happiness, anxiety and fear.
Ibn Tamiyah (1263-1328). Human nature, illnesses of the heart, possession.
Ibn Qayyim al Jawziyyah (1292-1350). Automatic thoughts, cognitive therapy.

Week 13 & 14

Relevance of Islamic psychology to mental health (Alawi, 87-98)
Preventive treatment from Islamic perspective (enhancing positives, avoiding
negatives, gaining knowledge from Qur'anic sources, developing Taqwa, etc.)
Empirical research and measurement considerations (Ilyas, 99-114)
Culturally relevant aspects of therapy for majority Muslim cultures (Al Issa, 277-
293)

Required Readings:

Al Attas, S.M.N. (1978). Islam and Secularism, ISTAC: Kuala Lumpur.
Ali, A.Y. (1989). The Holy Quran: Text, Translation, and Commentary. Amana
Corporation: MD, USA.
Al Issa, I. (2000). Al Junun: Mental Illness in the Islamic World. International
Universities Press, Inc. CT, USA.
Badri, M.B. (1979). The Dilemma of Muslim Psychologists, MWH London Publishers:
UK.
Badri, M.B. (2000). Contemplation: An Islamic Psychospiritual Study. IIIT: London,
UK.
Faruqi, IR. (1982). Al Tawhid: Its Implications for Thought and Life, IIIT: VA, USA.
Faruqi, IR. (1995). Islamization of Knowledge: General Principles and Work Plan. IIIT:
VA, USA.

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There are several well-known critiques written by Rahman (1988), Yasien (1994), Nasr (1992), Khan
(1999), etc. that may be discussed in class.
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There are many other early scholars whose works are relevant and can be further researched by the
students, e.g. Al-Kindi (functions of soul and intellectual operations), Al-Farabi (theory of intellect,
dreams, psychological medicine), Ibn-Hazm (character of soul), Ibn-Bajjah (Soul, sensation and
imagination), Ibn Rushd (Human thought, sensation, learning).

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Hofmann, M (2000). Islam: The Alternative. Suhail Academy: Lahore, Pakistan.
Huq, M. (1992). Heart: The Locus of Human Psyche, In Z.A. Ansari (Ed.), Qur'anic
Concepts of Human Psyche, IIIT: Lahore, Pakistan.
Mohamed, Y. (1998). Human Nature in Islam. A.S. Noordeen: Kuala Lumpur.
Mohamed, Y & Kriel, M (Ed.) (2002). Islam to the Modern Mind Lectures in South
Africa 1970 and 1972. Fazlur Rahman Ansari. Iqra Publishers: South Africa.
Nasr, S.H. (1993). A Young Muslims Guide to the Modern World. Suhail Academy:
Lahore, Pakistan.
Nasr, S.H. (1968). Science and Civilization in Islam. Suhail Academy: Lahore, Pakistan.
Philips, A.A. B. (1989). Ibn Taymeeahs Essay on the Jinn (Translation). Saudi Arabia:
International Islamic Printing House.

Recommended Readings

Ilyas, Q.S.M. (1992). Dimensions of Muslim Religiosity: Measurement Considerations.
In Z.A. Ansari (Ed.), Quranic Concepts of Human Psyche, IIIT: Lahore,
Pakistan.
Iqbal, M (????). The Reconstruction of Religious thought in Islam. Suhail Academy:
Lahore, Pakistan.
Khan, S.A. (1999). A critical review of Islamization of knowledge in American
perspective. In A. Haque, Muslims and Islamization in North America. Amana
Publisher: MD, USA
Mohamed, Y. (1994). Islamization of knowledge: A critique. American Journal of
Islamic Social Sciences, 11:2, 282-293.
Munir, M. (1994). The Universe Beyond. Pangraphics Printers: Islamabad, Pakistan.
Nasr, S.V.R. (1992). Islamization of knowledge: A critical review. Occasional Papers
#17, IIIT: VA, USA.
Rahman, F. (1988). Islamization of knowledge: A response, American Journal of Islamic
Social Sciences, 5:1, 3-11.
Rahman, F. (1989). Major Themes of the Quran. Islamic Book Trust: Kuala Lumpur.
Smith, H. (1983). The Religions of Man. Suhail Academy: Lahore, Pakistan.
Vahab, A.A. (1996). Introduction to Islamic Psychology. Institute of Objective Studies:
New Delhi, India.