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Muslim scholars from Islam’s rich intellectual history wrote about therapeutic rapport, psychiatric aftercare, and cognitive strategies for the treatment of depression centuries before their European counterparts. Many of these scholars drew inspiration and motivation for their contributions to psychology from Islamic sources in addition to empirical and rational sources. After providing a ...
The legacies of ten Muslim scholars from 622 to 1492 CE (a time period in Islamic history when there was great emphasis on scientific production) are described, with particular attention paid to their impressive scholarly contributions to psychology and to their methodological foundations.
A medical work by Ibn al-Nafis, who corrected some of the erroneous theories of Galen and Avicenna on the anatomy of the brain [citation needed].. Islamic psychology or ʿilm al-nafs [1] (Arabic: علم النفس), the science of the nafs ("self" or "psyche"), [2] is the medical and philosophical study of the psyche from an Islamic perspective and addresses topics in psychology, neuroscience ...
This is an overview of the contributions of theologians, philosophers and physicians to the evolution and development of Islamic psychology through the classical Golden Age and beyond. In order to understand the contributions to the development of psychology, it is valuable to examine the different scholars’ perspectives from philosophy, medicine and theology.
Understanding the origins and historical contributions of the study of Islamic psychology can serve as a first step towards providing holistic, spiritually integrated care to the oft-marginalized Muslim community and towards facilitating the revival of Islamic psychology as a holistic, spiritually integrated discipline of practice and research.
- Rania Awaad, Danah Elsayed, Sara Ali, Aneeqa Abid
- 2020
Jan 9, 2021 · Islamic psychology is one of the religion-based perspectives which acknowledges it. This perspective has also attracted the attention of Western psychologists. Three different trends have been identified in this area: the Islamic filter approach, the comparison approach, and the Islamic psychology approach.
It was natural that as a Muslim I should have sought satisfaction in what had been written of Islamic Psychology—notably by Badri and others of his school, but what I found, though useful, I did not feel adequate for my needs. What did occur over the years, partly through my general study of Islamic culture and from discussions with traditional therapists, notably Hakim Salim Khan, was a ...
