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Despite the fact that in 1979 Malik Badri cautioned Muslim psychologists against adopting Western theories and called for an Islamic paradigm of psychology, the majority of research efforts within this movement over the past 10 years have focused on cultural or religious adaptations of Western models (Haque et al. 2016). A uniquely Islamic ...
- 1 Journeys Toward Justice
- 2 Intersectional Identities
- 3 Health and Healing
- 4 Acceptance and Allyship
- 5 Disrupting Dogma
Justice is an essential part of Islam and a primary struggle within Muslim populations. The Qur’an states: “God commands justice, righteousness, and spending on ones’ relatives, and prohibits licentiousness, wrongdoing, and injustice...” (16:90). Thus, Islam demands equality and social interdependence to achieve a peaceful society. Yet, Muslim comm...
Social identity refers to the ways in which people think about themselves in relation to the groups they inhabit. Proposed by Tajfel (1969), the theory states that group membership provides individuals with a sense of social belonging that divides people into “us” (in-groups) and “them” (out-groups). As the in-group generates positive descriptors o...
Wellbeing is a primary area of study in positive psychology. Rooted in the humanistic tradition of eminent psychologists such Carl Rogers (1961), who emphasized the fully functioning person, and Abraham Maslow (1943), whose hierarchy of needs focused attention on the importance of studying contributors to healthy human development, positive psychol...
The need for affiliation, originally coined by Henry Murray (1938) and popularized by David McClelland (1961), notes the importance of social acceptance in human motivation. Belonging is also a basic tenet of Maslow’s theory (1968) and serves as both an antecedent to social connectedness and a protective factor against loneliness (Baumeister & Lear...
The “Golden Age of Islam” is generally believed to have begun in the eighth century CE with the rise of the Abbasid caliphate and ended in the thirteenth century CE when the Mongol armies conquered and disseminated Baghdad, the capital of the Abbasid empire (Renima, Tiliouine, & Estes, 2016). This time period is often remembered by contemporary Mus...
- Nausheen Pasha-Zaidi
- pashan@uhd.edu
- 2021
Jan 9, 2021 · Three different trends have been identified in this area: the Islamic filter approach, the comparison approach, and the Islamic psychology approach. However, despite more than 40 years of work, there is a considerable lack of progress in the development of this paradigm.
- Naved Iqbal, Rasjid Skinner
- 2021
Given the popularity of cognitive behavioural therapy (CBT) in the West, and its short-term, protocol-led and highly manualised nature which greatly appeals to training institutions, some professionals have called for exporting this approach to working with Muslims (Al Sharbati et al., 2014; Hodge, 2008; Hodge & Nadir, 2008).
Islamic Psychology. The Islamic Psychology line integrates traditional Islamic principles and psychology to develop an Islamically orientated-approach to psychotherapy. It aims to bridge modern psychology and Islamic principles to destigmatize mental health.
Nov 15, 2018 · What about the work of contemporary Muslim psychologists who come up with their own modalities such as Sabr Therapy (e.g. Qasqas, 2016), Jihad Therapy (e.g. Saritoprak, 2016), or The HEART Method (e.g. Lodi, 2018)—are these Islamic psychology?
Feb 17, 2019 · While many scholars will naturally seek to integrate modern psychology into Islam in order to understand better the religious/spiritual meaning of Islamic principles, many Muslim psychologists aim to integrate Islam into modern psychology in most part to advance Islamically integrated psychotherapy.
