1. Humans are viewed as independent of their Creator and Lord: 4. Behaviours are generally seen to be determined solely by

(as discussed above). 12 Richards and Bergin, 2005, p. 37. 13 Griffin, D.R., 2000, Religion and Scientific Naturalism: Overcoming the Conflicts, Albany: State University of New York Press, p. 14. 14 Richards and Bergin, 2005, p. 45. 15 Zarabozo, J, 2002, Purification of the Soul: Process, Concept, and Means, Denver, CO: Al-Basheer Company for Publications and Translations, p. 49. 2. Theories are based upon human intellect alone, while discounting revelation from the Creator. (See the discussion on knowledge below.) drives, reflexes, conditioning and social influences. Zarabozo then elucidates the dangers of fabricated or secular theories: Man-made theories or distorted scriptures can indeed be very dangerous for one's spiritual well-being. These theories or scriptures may set a person on a path that is very far from the straight path that leads to spiritual purification.

When these theories are supported by false but cleverly stated arguments or when these scriptures are propped up by religious bodies, their harms become even greater as they are believed in wholeheartedly by those who have been duped into thinking they are true and beneficial. The end result is that people can become blind to their misguidance.16 Definition of psychology from the Islamic perspective An alternative definition of psychology from the Islamic perspective would include: the study of the soul; the ensuing behavioural, emotional, and mental processes; and both the seen and unseen aspects that influence these elements. This description stems from the notion that the soul is the basic element of life. It drives the behaviour, emotions, and mental 16 Ibid., pp. 44-45. processes of the human. The human psyche is not purely psychological; its essence is spiritual and metaphysical.

The fit.rah (the natural inclinations instilled by Allah, which will be discussed in detail below) and the covenant of monotheism are inscribed on each soul, whether the person is Muslim or not. Since its true nature is spiritual, the soul requires a spiritual connection to its source, the Creator, just as the body requires food and water to survive. Without this vital nourishment, the soul will suffer anxiety, depression, and despair. Many humans who currently experience mental health problems are suffering from ailments of the soul, not of the mind. The soul is calling out for its food, but instead of getting the real food that it requires Ð submission and closeness to H Allah ( ), it is fed junk food in the form of various psychotherapies and medications.

For this reason, the soul continues to call out. In the Islamic conceptualization of psychology, aspects of both the seen and unseen world may influence humans. In general, the focus of contemporary psychological theories is the seen world, which includes parents and other family members, peers, teachers, communities, media and so forth. Islamic psychology incorporates additional aspects of the unseen world to explain human nature: H Allah ( ), with His power and omnipotence, as well as the angels and the jinn. This does not negate the concept of choice and free will but places it within a context.

Sources of knowledge One of the weaknesses of contemporary scholarship in the area of psychology is the refusal to acknowledge the most important source of information regarding the human being: revelation from H Allah ( ). This is similar to buying an expensive, brand new car and not reading the owner's manual to determine how to operate the various functions Haque (1998) mentions a statement by the U.S. National Academy of Sciences (1984, p. 6) that outlines the `modern' conceptualization of the link between science and religion as: Religion and science are separate and mutually exclusive realms of human thought whose presentation in the same context leads to misunderstanding of both scientific theory and religious belief. Secularization of knowledge has led to an emphasis on empiricism and experimentation in order to discover `ultimate truths.' This is based upon the understanding that science is established upon facts that are verifiable, while religion is based upon subjective faith, which cannot be evaluated by objective methods.17 Science and the scientific method Psychology has attempted to assert itself as a science by embracing the scientific method in attempting to prove its theories. Using the scientific method, researchers make observations of human phenomena and then form theories.

A theory attempts to explain behaviour and mental processes through an integrated set of principles that organizes and predicts.18 From these theories, they produce predictions or hypotheses that can be tested. Researchers then test the hypotheses and either validate, revise, or reject the theories.19 As discussed above, one of the limitations of the scientific method is its limited focus on the physical world and almost complete disregard for spiritual aspects of the human being. In reality, scientists are studying only part of the human being rather 17 Haque, A., 1998, Psychology and religion: Their relationship and integration from an Islamic perspective, The American Journal of Islamic Social Sciences, 15, p. 99. 18 Myers, 2007, p. 24. 19 Ibid., pp. 25-26. than the complete person. There are many examples, but behaviourism is one school of thought that reflects the obvious limitations of the scientific method. Badri explains: The behaviorist school introduced a totally new approach, where learning could be studied via stimuli and observable responses and became the basis of psychology; feelings, the components of the mind, and the process of thinking were considered questions that could not be observed directly, and the methods used to study them (such as introspection, and the observation and reporting of inner experiencing) were criticized as being vague and unreliable and could not be controlled by experimental procedures.

Accordingly, the behaviorists who wanted psychology to become an exact experimental science, like physics and chemistry, restricted their work to phenomena that could be observed in the laboratory, and the responses that could be measured and controlled became the focus of their 20 experimental and scientific concerns. Badri goes on to explain the shortcomings of this approach. He points out that behaviourism denies the innate goodness or evilness of humans, while maintaining that what they believe in is neither true nor false. Behaviourists assert that nature, values and beliefs are determined entirely by environmental events, with no room for global truths or moral standards. This theory excludes any notion of 21 freedom of choice or conscious, moral decision-making.

Reliance on the scientific method has led to flawed, deficient, and contradictory theories and conclusions, which have led many people astray regarding the nature of humans. Jafari states: The superimposition of empirical methodology on the study of 20 Badri, M. B., 2000, Contemplation: An Islamic Psychospiritual Study , Herndon, VA: International Institute of Islamic Thought, p. 2. 21 Ibid., pp. 3-4. social and human phenomena has done more to create numerous fallacies than it has to develop viable and tenable propositions about human intellect, consciousness, behavior, and interpersonal influences. The materialistic approach of reducing the complex study of various human behaviors to tangible and measurable entities does not offer much help when it comes to understanding the spiritual, emotional, mental, and behavioral dimensions. While the scientific paradigm might be adequate for explaining scientific phenomena in physics and 22 chemistry, it is too limiting for the social sciences.

Another limitation of psychological science is that most of the research and theories have been based upon a limited segment of the human population, which is primarily American or European (although that trend seems to be changing somewhat). These societies tend to believe less in God and religion, and this is reflected in their behaviour, thoughts, and emotions. The question arises as to what is considered normal. Psychologists assume that the shared characteristics of research participants reflect `normality,' but how 23 accurate is this assumption? In fact, this postulation has been called into question by a relatively new field called cross-cultural or cultural psychology.

Scientists are now beginning to understand that what may be normal in one society may not be applicable to other societies. This is an important point to consider when attempting to extrapolate the research findings of Western science in Islamic societies. It is not necessary to discard all conclusions, but they must be viewed critically and sceptically. 22 Jafari, M.F., 1993, Counseling values and objectives: A comparison of Western and Islamic perspectives, The American Journal of Islamic Social Sciences, 10, p. 328. 23 Zarabozo, 2002, pp. 37-38. Knowledge and scholarship from the Islamic perspective In an Islamic framework, it is revelation from the Creator that H becomes the primary and most fundamental source of understanding. Allah ( ) knows us better than we know ourselves, so to disregard H revelation Ð particularly in the area of psychology Ð is sheer ignorance.

Allah ( ) asks: {Does He Who created not know [those whom He created], while He is the Subtle, the Acquainted?} (Qur'an 67: 14) Allah ( H) tells us that He is aware of what is in our souls and in our hearts: {And We have already created humankind and know what his soul whispers to him, and We are closer [in knowledge] to him than [his] jugular vein.} (Qur'an 50: 16) {And conceal your speech or publicize it; indeed, He knows all of that within the breasts.} (Qur'an 67: 13) Revelation is the foundation upon which all knowledge is built; it is perfect and complete. This reflects the Muslims' firm and H unwavering belief in their scripture (the Qur'an) as the final revealed word of Allah ( ), a conviction that is unique to Islam. One of the first verses of the Qur'an notes this fact: {This is the book about which there is no doubt, a guidance for those conscious of Allah.} (Qur'an 2: 2) The hadiths (statements or actions of Prophet Muhammad ( | ) that were remembered and recorded by his Companions and followers) are also considered to be part of Allah's revelation and are second to the Qur'an in significance. It is only through revelation that we can comprehend the true nature of the soul and the unseen world, H and ascertain the methods for purifying the soul and developing it to its fullest potential. Allah ( ) is the only One with authentic and complete knowledge of the unseen world, so we turn only to Him for this understanding.

Human beings, especially Muslims, must not speculate or guess in relation to this domain. Kamali wrote: The proofs of Sharia have been further divided into transmitted proofs...and rational proofs... The authority of the transmitted proofs is independent of their conformity or otherwise with the dictates of reason, although... most of the transmitted proofs can also be rationally justified. However, the authority and binding 24 25 force of the Qur'an, Sunnah and ijmaÃ' are independent of any rational justification that might exist in their favour... The rational proofs are, on the other hand, founded in reason and need to be rationally justified.

They can only be accepted by virtue of their rationality... [However,] [r]ationality alone is not an independent proof in Islam, which is why the rational proofs cannot be totally separated from their transmitted proofs... the adillah shar'iyyah 26 are on the whole in harmony with reason.27 He then goes on to explain that this point is clear in the Sharia (Islamic law) in that it is addressed to the competent person who possesses the faculty of reasoning. The complete Sharia does not impose any obligation upon humans that would contradict the 28 requirements of reason or intellect. Giving priority to revelation does not mean that Muslims ignore or neglect science and reason, as is evident in the previous discussion about the role of reason in Islamic law. The Qur'an itself, as well as various hadiths, urges humans to contemplate the universe and to 24 the practice and collected sayings of Prophet Muhammad ( with the Qur'an, forms the basis of Islamic law (Editor) | ) that, together 25 consensus: a method of deriving rulings in jurisprudence (Editor) 26 proofs of Sharia (Editor) 27 Kamali, M. H., 1991, Principles of Islamic Jurisprudence, Cambridge: Islamic Texts Society, pp. 10-11 28 Ibid. seek knowledge, but revelation should be the criteria by which we judge the developing sciences.

Reasoning becomes secondary to these primary sources. When we allow human reasoning be the criteria, chaos ensues; this is evident in the writings of the philosophers who strayed from the evidence into the realm of imagination. In Islam, there is no separation between the religious and secular, as is found in other systems. The sciences must be treated as a trust and should be assessed from the perspective of Islam. H Scientific discoveries are only made through the grace and mercy of Allah ( ); it is He who provides us with the minds, resources, and tools needed to research, discover, and develop.

Through these discoveries, we come to appreciate Allah's power and glory in the universe. Knowledge will also establish that the universe is governed H by laws in an orderly fashion rather than chaotically or by chance. If the science is correct, it will confirm what Allah ( ) has revealed to us, and there are several examples in modern psychological research where this is the case. If, for some reason, there is a contradiction, this signifies that an error has entered into the scientific process or analysis. Zarabozo points out that from the perspective of Islam and the Qur'an, there are various branches of knowledge, one of which is related to the outward, physical aspects of the cosmos.

Knowledge of this realm of existence should lead people to the true, metaphysical insight concerning the reality of creation, and it should direct them to acknowledge the existence of the Creator, as well as His greatness. Inability or unwillingness to accept God indicates deficiencies in the 29 mindset of those who have attained that knowledge. 29 Zarabozo, 2002, p. 33. The True Nature of Humans A s noted earlier, the secular perspective of psychology tends to view the basic nature of humans as being a combination of biological, cognitive, emotional, and behavioural elements. In the Islamic conceptualization, however, the basic nature of humans is spiritual and metaphysical. In reality, psychology deals with the soul.

The term `psyche', in fact, comes from the Greek word for soul. From the perspective of Islam, humans are dualistic, possessing both 1 a body and a soul. The body is only a vehicle for the soul. The condition of our soul, and the spiritual level that we attain, affects our thoughts, feelings and behaviour. Lessons from the story of Adam and Eve To understand the true nature of humans, it is important to go back to the story of their creation, as detailed in the Qur'an.

We can glean a great deal of knowledge from this well-known story Ð H knowledge that is beyond the realm of scientific theories and speculation. Allah ( ) mentions: 1 Haque, A., 2004, Religion and mental health: The case of American Muslims, Journal of Religion and Health, 43(1), p. 48. {And [mention, O Muhammad], when your Lord said to the angels: Indeed, I will make upon the earth a successive authority. They said: Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You? Allah said: Indeed, I know that which you do not know. And He taught Adam the names Ð all of them.

Then He showed them to the angels and said: Inform Me of the names of these, if you are truthful. They said: Exalted are You, we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise. He said: O Adam, inform them of their names. And when he had informed them of their names, He said: Did I not tell you that I know the unseen [aspects] of the heavens and the earth?

And I know what you reveal and what you have concealed. And [mention] when We said to the angels: Prostrate before Adam; so they prostrated, except for Satan. He refused and was arrogant and became of the disbelievers. And We said: O Adam, dwell you and your wife, in paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers.

But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said: Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time. Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the accepting of repentance; the Merciful. We said: Go down from it, all of you.

And when guidance comes to you from Me, whoever follows My guidance Ð there will be no fear concerning them, nor will they grieve. And those who disbelieve and deny Our signs Ð those will be companions of the fire, they will abide therein eternally.} (Quran 2: 3039) These verses provide the following lessons about human beings:2 2 Zarabozo, 2002, pp. 50-53.