AoA! I have been spending my Post-Exam Period to study Psychology in what I call it "Islamic Way". Finding resources was hard thanks to my one close "really nerd" friend, we are presenting finally the ultimate Islamic Psychology literature which ofcourse is a derivative of previously available book. May Allah Guide all of us towards Right Path.

(Most of the work is derived Dr. Aisha Utz and Dr. Malik Badri. May Allah raise their ranks.)

Islam as a Way of Life

Islam, as a way of life, outlines a comprehensive model of the human being that incorporates the spiritual, psychological, emotional and social aspects. From its teachings, we discover that at the core, we are spiritual beings who need to cultivate and sustain a connection with our Creator, Allah (ﷻ).

General Definition of Psychology

In any introductory psychology textbook available in the Western context, you will find a general definition of psychology similar to this:

The scientific study of behavior and mental processes. Behavior is considered to be anything that an individual does, or any action that can be observed by others. Mental processes are the internal, subjective, unobservable components, such as thoughts, beliefs, feelings, sensations, perceptions, etc., that can be inferred from behavior.

On the face of it, this seems like a worthy endeavour and a profession that is beneficial for society; however, on closer examination, particularly from an Islamic perspective, several shortcomings become apparent. One of the main weaknesses of contemporary psychology has been its disregard for the most important part of the human being — the soul.

It is interesting to note that the origin of the word 'psychology' referred to the study of the soul or spirit. Before the separation of science and religion, the topic of the soul held a prominent place in discussions related to psychology. Even in modern times, there are professionals who adhere to this belief, primarily those coming from Judeo-Christian backgrounds. They are in the minority, though; the foremost theories in the field continue to be primarily secular in nature.

A recent study found that in comparison to the general population in the United States: Psychologists were more than twice as likely to claim no religion (16% vs. 6%), three times more likely to describe religion as unimportant in their lives (49% vs. 15%) and five times more likely to identify as atheists (31% vs. 6%).

Psychology and Belief in the Oneness of God

The secular definition of psychology assumes that we were put in this world and left to our own devices, without any divine intervention.

Allah (ﷻ) has given each of us a soul, and He is the sustainer and controller of our souls and our physical beings, as well as everything in existence. This worldview is expressed clearly in the verse:

"Say: In whose hand is the realm of all things — and He protects while none can protect against Him — if you should know?" (Qur'an 23: 88)

Those who deny Allah's abilities and attributes take their own desires as their god, and many of the theorists in psychology have done just that. Allah (ﷻ) says:

"Have you seen he who has taken as his god his [own] desire, and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Then will you not be reminded? And they say: There is not but our worldly life; we die and live, and nothing destroys us except time. And they have of that no knowledge; they are only assuming." (Qur'an 45: 23-24)

Main Weaknesses of Secular Approaches to Psychology

In recent years, philosophers and scientists have begun to recognize the limitations of their own theoretical underpinnings. Many have agreed "that scientific naturalism provides an impoverished view of human nature and does not adequately account for the complexities and mysteries of life and of the universe." Griffin stated that:

Atheism, when combined with sensationalism and materialism, also leads to a deterministic, relativistic and nihilistic worldview in which life has no ultimate meaning.

Behavioural scientists have also rejected the negative view of human nature presented by scientific naturalism, because it is inadequate. It denies or trivializes some of the most distinctive and important aspects of the human being, including the mind, consciousness, morality, responsibility, meaning, purpose, and faith in God. It is particularly inadequate when applied to those in the helping professions, whose goal is to assist others with healing and personal growth.

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.

In the Islamic conceptualization of psychology, aspects of both the seen and unseen world may influence humans. In general, the 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 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.

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.

Knowledge and Scholarship from the Islamic Perspective

In an Islamic framework, it is revelation from the Creator that becomes the primary and most fundamental source of understanding. Allah (ﷻ) knows us better than we know ourselves, so to disregard revelation — particularly in the area of psychology — is sheer ignorance. Allah (ﷻ) asks:

"Does He Who created not know [those whom He created], while He is the Subtle, the Acquainted?" (Qur'an 67: 14)

Allah (ﷻ) 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.

The True Nature of Humans

As 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 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 Here: (Qur'an 2: 30-39)

These verses provide the following lessons about human beings:

1. They are unique in their creation and distinct from the Creator. Humankind was placed on earth for a purpose, which is to worship Allah (ﷻ).
2. They have a very significant and eminent role in the world, as evidenced by Allah's orders to the angels to bow down to Adam ('alayhi as-salām — peace be upon him). Humans are his successors on the earth, and all of the earth's resources have been made subservient to them.
3. They are blessed with valuable capabilities to match their positions. This includes the ability to understand, to intend or will something, to direct oneself to Allah (ﷻ), to follow His guidance and to repent after committing errors.
4. They have weaknesses, such as lowly desires, laziness and forgetfulness, that may lead them astray. Satan and his workers are always present, attempting to mislead them from the straight path. There is a continual struggle between human beings and these forces.
5. They have the potential to elevate themselves by submitting to guidance from Allah (ﷻ), or to debase themselves by becoming heedless of that guidance and befriending Satan.
6. Their key to salvation and happiness is in believing and following the guidance that comes from Allah (ﷻ). This will determine the value of this life and their status in the hereafter.

The Fitrah

Believing in the existence of Allah (ﷻ) is instinctive in human beings. This innate instinct is termed 'fitrah' and is generally defined as the pristine nature within humans that leads them to acknowledge the truth of Allah's existence and to follow His guidance. It is an inborn tendency to affirm a transcendent being who created us, the world around us, and all that is in it. This gift from Allah (ﷻ) is engraved upon our souls, so that even those who turn away from His guidance continue to possess this innate characteristic. Allah describes it in Soorat ar-Room (Rome):

"So direct your face [self] towards the religion, inclining to truth. [Adhere] to the fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know." (Quran 30:30)

The essential aspect of the fitrah is tawheed, belief in the Oneness of Allah (ﷻ) with no partners. This belief inclines a person to submit completely to Allah (ﷻ) and to seek to become closer to Him. Those who believe in Allah (ﷻ) and worship Him alone are in harmony with their very own natures, while those who believe in and worship other deities are rebelling against their own natural inclinations. Islam is called the religion of fitrah because it is the religion that guides humanity to true faith in Allah (ﷻ) and complete fulfilment of their potential. All of the prophets were sent to remind people of this essential knowledge and to teach them the Sharia as a comprehensive guidance for living in submission to Allah (ﷻ).

There are several influences, including parents and society, which may lead a person astray from the true religion, resulting in a covering up of the fitrah. The Prophet (ﷺ) related: «Every child is born in a state of fitrah, then his parents convert him to Judaism, Christianity or Magianism. Just like an animal giving birth to a perfect baby animal — do you find it mutilated at all?» Then Abu Hurayah read the above verse from Soorat ar-Room (Qur'an 30:30). (recorded by Bukhari and Muslim)

Evidence for the Fitrah

The majority of people in the world believe in God in one form or another (although atheism, a concept introduced only in the last one hundred years, seems to be growing in popularity). Most religions of the world have a concept of a 'higher being' or an awareness of God. Allah (ﷻ) mentions this fact in the Qur'an:

"And if you asked them who created them, they would surely say: Allah. So how are they deluded?" (Quran 29:61)

Another evidence for the fitrah is that when in distress or suffering from tribulation, humans are likely to call out to Allah (ﷻ). Numerous verses in the Qur'an, as well as countless personal experiences, confirm this.

And when adversity touches man, he calls upon Us; then when We bestow on him a favour from Us, he says:

"I have only been given it because of [my] knowledge. Rather, it is a trial, but most of them do not know." (Quran 39:49)

Purpose of Life: To Worship Allah

Islam as a way of life has set out a clear purpose and meaning for life. Allah asks:

"Then did you think that We created you uselessly and that to Us you would not be returned?" (Q 23:115)

People have been searching for meaning in their lives throughout the centuries, but in the Islamic framework, it is clearly and simply elucidated. This purpose is none other than to worship Allah (ﷻ), as commanded in several verses of the Qur'an:

"Say [O Muhammad]: Indeed, I have been commanded to worship Allah, [being] sincere to Him in religion." (Q 39:11)

"I created the jinn and humans for nothing else but that they may serve Me." (Q 51:56)

Worshipping Allah (ﷻ) is the purpose of our life and our creation. The types of worship that are permissible include beliefs, actions of the heart, speech, physical actions and financial acts. Beliefs form the basis of all other acts of worship and must centre on tawheed, the belief that Allah (ﷻ) is the One and Only Lord. Actions of the heart include love, fear, hope, submitting, trusting and repenting, and we must direct them only to Allah. Speech includes seeking refuge with Allah (ﷻ), seeking His help, calling upon Him, glorifying and praising Him, and reciting the Qur'an. Physical actions include praying, fasting, performing Hajj (the major pilgrimage to Makkah), and so forth. Financial actions include paying zakat (an obligatory 'alms tax' on wealth, payable by Muslims who can afford it, and distributed to other Muslims who qualify as recipients) and other forms of charity.

Through worship, we maintain a relationship and connection with our Creator, to Whom we will return. Worship in the Islamic sense is not limited to the ritualistic acts; it encompasses all actions that are done sincerely for the sake of Allah (ﷻ) and according to the Sharia. Abandoning what is forbidden, treating others with kindness, enjoying good and forbidding evil are all considered acts of worship for which we will be rewarded. Allah (ﷻ) has given us free will to choose whether to worship Him or not; depending on the choice that we make, we can either elevate or abase ourselves.

Sincere worship (for the sake of Allah) has three essential components; if any of these pillars is missing, the act of worship is not valid:

1. Purity of intention. If intentions are not purely for the sake of Allah (ﷻ), good deeds will not be accepted. The Prophet (ﷺ) said: «Actions are by intentions, and every person shall have that which he intended...» (recorded by Bukhari and Muslim) The topic of intention will be discussed in more detail later inshallah.
2. Sincerity, or a resolve to strive to obey the commands of Allah (ﷻ) and to avoid that which He has prohibited.
3. Following the Messenger (ﷺ) by worshipping according to what Allah (ﷻ) has prescribed through His prophet Muhammad (ﷺ) and his Sunnah.

Life is a test for us, to determine whether we will obey Allah (ﷻ), submitting ourselves to Him in worship, or be disobedient and arrogant, following the path of Satan. We will learn the results of our test on the Day of Judgment, when believers and disbelievers are sent to their respective eternal abodes. Allah (ﷻ) warns:

"He Who created death and life to test you [as to] which of you is best in deed — and He is Exalted in Might, the Forgiving." (Q 67:2)

'Aqeedah, Eemān, and Psychology

The term 'aqeedah refers to the belief system based on a firm conviction in all the fundamentals of faith and of the oneness of Allah; it is what people believe, affirm in their hearts, and accept as truth. The matters that the Muslims must believe wholeheartedly, transmitted through revelation, are mentioned in the following verse:

"The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying]: We make no distinction among any of His messengers. And they say: We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination." (Q 2:285)

The most fundamental belief, as already mentioned, is tawheed. Tawheed is the belief that Allah (ﷻ) is One without any partner in His dominion, control and actions.

This belief must be fixed, without any wavering or doubt, as Allah (ﷻ) says in the Qur'an:

"The believers are only the ones who have believed in Allah and His Messenger, and then doubt not, but strive with their properties and their lives in the cause of Allah. It is those who are the truthful." (Q 49:15)

'Aqeedah is important for the psychology of the human being because it provides us with direction in life and it guides us to the purpose of our existence. Without a firm belief in Allah (ﷻ), there will be no motivation or determination. In the Islamic perspective of psychology, 'aqeedah and eemān are the essential life forces for the soul and for the human being as a whole. The basis of eemān is resolute belief in Allah (ﷻ) and His Oneness, accountability on the Day of Judgment, and life in the hereafter. Eemān is related to other aspects of the human being, including his actions, emotions, and thoughts; this relationship will be discussed later inshallah.

Eemān increases and decreases

While there is a difference of opinion regarding the concept of eemān, the scholars of ahl as-Sunnah wal-Jamā'ah (people of the Sunnah and the community) indicate that it is not constant.

The Prophet (ﷺ) explained: Faith wears out in the heart of any of you just as clothes wear out, so ask Allah to renew the faith in your hearts. (a sound hadith recorded by al-Hakim, at-Tabarani and al-Haythami)

The Nature of the Soul

Before entering into a discussion of principles related to the soul, it will be beneficial to define a few of the key terms.

Roo'h

The term rooh (also known as spirit, soul, or breath of life) is used in the Qur'an in various ways referring to metaphysical entities such as angels, revelation or divine inspiration. It is also used to signify the inner human nature or soul, which is the constituent that gives life to the mind and body by spreading throughout the physical limbs. It drives the feelings, thoughts, behaviours, and volition of human beings. Its essence is different from that of the physical body, and once the soul is removed, the physical body ceases to function.

Nafs

Another term that is used more often in the Qur'an for the soul or psyche is nafs (pl. anfus or nufoos). This term actually has two meanings: the human soul and the self, depending on the context. Sometimes it is used to refer to the soul or spirit, and at other times it refers to that which is associated with the body or the self. This interchangeable use of the term seems to emphasize the inherent connection between the soul and the self.

The majority of Muslim scholars maintain that the terms nafs and rooh are interchangeable. The main distinction is that usually, nafs refers to the soul when it is inside of the body, whereas rooh is used when the soul is separated or apart from the body.

It is mentioned in the Qur'an that we only know a little about the mysteries of the soul. Allah (ﷻ) has chosen to keep much of the knowledge hidden from us for some divine purpose. He (ﷻ) says:

"And they ask you [O Muhammad], about the soul. Say: The soul is of the affair [concern] of my Lord. And you [humankind] have not been given of knowledge except a little." (Q 17:85)

This verse indicates that the capacity of humans to comprehend the true nature of the soul is limited. We will never be able to discover the secrets of the soul, of life and death, and what is beyond it. Science will never be able to conquer this topic because the unseen world is outside the realm of scientific enquiry and methodology.

The rooh is from Allah (ﷻ) and is breathed into the human being. Allah (ﷻ) says:

"And when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration." (Q 15:49)

When the soul is removed, life ends for the human. Ibn Taymiyah wrote:

The rooh does not reside in any particular part of the body, rather it flows throughout the body just like the life which is the characteristic of the entire body.

"Insan" (human) is an expression which refers to both the body and the soul together; indeed, it applies more to the soul than to the body. The body is only a vehicle for the soul.

We understand from revelation that humans are capable of both good and evil. The soul is not inherently evil, but it has the potential for evil, just as it has the potential for goodness. Goodness, in fact, is probably more prevalent due to the presence of the fitrah. The evil must be controlled, and the self freed from its influence, through the process of purification by following commands of Allah(SWT).

The Inherent Goodness of Humankind

The inherent goodness of humankind is evident in the fact that even non-Muslims, who are astray from Allah's guidance and the straight path, continue to exhibit some element of goodness in their lives. If this were not the case, the world would be even more chaotic.

Evil actually exists as a test from Allah (ﷻ). If Allah had created all of us with only the potential for goodness, in a world full of goodness, we all would have naturally obeyed and submitted to Allah. In that case, there would be no need for accountability or judgment, and everyone would attain the goal of paradise. Since Allah's plan is to test humans by distinguishing between those who submit to Him and those who refuse, evil temptations are a necessary part of the plan. These evil enticements are present in various forms in the environment as well as in our very own souls.

Levels of the Soul

In general, the soul will be at one of three levels, or conditions, based upon the choices that are made: the commanding soul, the reproachful soul, or the tranquil soul. This does not mean that each person has three different souls; it means that there are different attributes or conditions that may apply to one soul, as explained below.

Commanding Souls

This refers to the commanding souls that instigate people towards evil, as mentioned in the Qur'anic verse:

"...Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy..." (Q 12:53).

This is the lower level of the soul, which inclines towards the physical world and seeks bodily desires and pleasures.

As they go down the path of sin, they lose the ability to perceive the truth. Evil takes over, and their hearts become hardened. Allah (ﷻ) says regarding them:

"No Rather, the stain has covered their hearts of that which they were earning." (Q 83:14)

People like this have refused to accept the guidance from Allah (ﷻ) and to take Allah as their supporter. In this case, Allah (ﷻ) gives them another companion: Satan.

"And whoever is blinded from remembrance of the Most Merciful — we appoint for him a devil, and he is to him a companion. And indeed, they [the devils] avert them from the way [of guidance] while they think that they are [rightly] guided." (Q 43:37)

Reproachful Soul

This is the self-reproaching soul that recognizes evil deeds, blames itself for wrongdoing and feels a sense of remorse. This soul also blames itself for not doing more good deeds. Allah (ﷻ) mentions:

"And I swear by the reproaching soul [to the certainty of resurrection]" (Q 75:2)

After recognizing their evil natures and the wrong done to their own souls, people with reproachful souls seek repentance from Allah and attempt to correct themselves.

These souls constantly waver between doing good and doing evil.

Tranquil Soul

As sincere faith becomes strong in a person's heart, the proclivity to evil within the soul becomes weak. The soul becomes completely dominated by inclinations towards piety and righteousness. It loves and desires goodness and detests evil deeds, so it rarely (if ever) responds to or complies with the urges to commit evil deeds. This is the level of the tranquil soul.

"Allah will say to the righteous, O reassured soul, return to your Lord, well-pleased and pleasing [to Him]. And enter among My [righteous] servants. And enter My paradise." (Q 89:27-30)

Goodness dominates, so soul feels a sense of tranquility and peace. These souls are obedient to Allah (ﷻ) and pleased with what He has decreed, relying upon Him alone in all matters. Through this strong connection with the Creator, they calm their desires and passions, and they require little effort to repel evil inclinations. These individuals are in essence fulfilling the purpose of their creation, which is the worship and obedience of Allah. This is a level that is possible to achieve in this life, and it provides the believers with a taste of the joys awaiting them in the hereafter.

The Arabic Term for Heart, qalb

The Arabic term for heart, qalb, is mentioned many times in the Qur'an, either in reference to itself or to the chest that contains it. The heart is capable of both emotion and reasoning. The heart's capacity to reason and understand is expressed in several Qur'anic verses:

"So have they not travelled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts." (Q 22:46)

Then He proportioned him and breathed into him from His (created) soul and made for you hearing and vision and hearts [meaning intellect]; little are you grateful.(Q 32:9)

The Prophet (ﷺ) said: "...In the body, there is a morsel of flesh which, if it is sound, all the body is sound and which, if it is diseased, all of the body is diseased. This part of the body is the heart."

Whether people reveal what is in their hearts or attempt to conceal it, Allah (ﷻ) knows every minute detail. This fact is mentioned several times throughout the Qur'an to remind human beings of this reality so that they may correct their intentions and their behaviour.

"Say: Whether you conceal what is in your breasts or reveal it, Allah knows it..." (Q 3:29)

"Indeed, Allah is knower of the unseen [aspects] of the heavens and earth. Indeed, He is knowing of that within the breasts." (Q 35:38)

"And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein." (Q 50:16)

The closeness in this verse refers to having absolute knowledge of everything about the human being.

Types of Hearts

Since the heart is connected to the soul, it also has three types, which are similar to the descriptions of the levels of the soul. These types are the healthy heart, the dead heart, and the sick or defective heart. If the heart is good, the actions of the person will be good; if the heart is evil, the actions will be evil.

The Healthy Heart

The healthy heart is free from any desires that oppose the command of Allah (ﷻ) and from any doubts that contradict what He revealed in His Book. It is alive, humble and gentle. It is a pure heart that has only love for and fear of Allah (ﷻ). It loves those things that Allah (ﷻ) loves, and hates that which He hates.

On the Day of Judgment, the only heart that will be of benefit is the sound and submissive heart. Allah (ﷻ) says:

"The Day when there will not benefit [anyone] wealth or children, but only one who comes to Allah with a sound heart." (Q 26:89)

The Dead Heart

The dead heart is ignorant of its Creator, neither knowing its Lord nor worshipping Him. It follows its whims and desires and is immersed in worldly pleasures. It will follow its own desires and engage in acts that it loves, regardless of whether Allah (ﷻ) loves those acts or not. This is the dreary and harsh heart. When it hears mention of Allah (ﷻ) or the Qur'an, this type of heart reacts with aversion.

"And when Allah is mentioned alone, the hearts of those who do not believe in the hereafter shrink with aversion, but when those [worshipped] other than Him are mentioned, immediately they rejoice." (Q 39:45)

The Sick Heart

The third type, the sick heart, is between the first two kinds of hearts. It has some life, but is also defective. It contains love of Allah and His Messenger (ﷺ), as well as faith in them, but these feelings are weak. The sick heart is like a person who is ill; he may be able to function, but his abilities are limited by his illness. He may be able to perform some acts of worship, but his actions are not pure and sincere. He may have some knowledge of Islam, but his understanding is incomplete. He may have some good qualities, but they are overshadowed by his bad qualities. The sick heart needs treatment and purification in order to become healthy and strong.

Poisons of the Heart

All acts of disobedience are poison for the heart and lead to its sickness, but there are four in particular that are more widespread and have the strongest negative impact upon the functioning of the heart: unnecessary and harmful speech, unrestrained glances, overindulgence in food, and bad company. The first three of these poisons are related to the senses of hearing, sight, and taste, while the fourth is related to the company one keeps. These poisons can corrupt the heart and lead to spiritual death if they are not removed through repentance and obedience to Allah.

Purification of the Soul

Allah created humans with the potential for both good and evil. The task set before all humans is to determine which of these characteristics they will support and develop, and which they will attempt to control or eliminate. The successful ones are those who purify their souls and follow the inclinations towards goodness. Allah (ﷻ) says:

"And [by] the soul, and He who proportioned it and inspired it [with discernment of] its wickedness and its righteousness. He has succeeded who purifies it, and he has failed who instils it [with corruption]." (Q 91:7-10)

Success and salvation in this life (and the next) come from purifying the soul by bringing out what is best in it and minimizing, or completely eradicating, its evils. Human beings attempt to

Free Will and Accountability

Several verses in the Qur'an indicate that humans have free will to make choices in regard to their beliefs and deeds. This is an honour that Allah (ﷻ) bestowed upon humankind, and it sets us apart from the angels. As has already been mentioned, this free will is not absolute; it has limits.

"And say: The truth is from your Lord, so whosoever wills — let him believe; and whosoever wills — let him disbelieve..." (Q 18:29)

Allah bestowed upon humans the ability to think and to reason. This ability is necessary for accountability, because they could not be responsible for their behaviour or choices if they had no capacity to reason or to distinguish between good and evil. In that case, it would

Free Will, Accountability, and Divine Decree (qadr)

We will not be held accountable for that which has been decreed for us that we had no control over, but we will be answerable for the choices that we make and what we earn. We are not commanded to do that which Allah has decreed for us; rather we are commanded to do that which is enjoined upon us. There is a difference between what Allah wills for us and what He wants from us. What He wills for us, He has kept secret, but what He wants from us He has commanded us to do.

The fact that Allah (ﷻ) knows what we will do from now until our death, and that this has been written in a book, is not an excuse for us to avoid responsibility.

The Importance of Intention

The Messenger of Allah (ﷺ) said: Surely, all actions are but driven by intentions and, verily, every man shall have but that which he intended. Thus, he whose migration was for Allah and His Messenger, (then) his migration was for Allah and His Messenger; and he whose migration was to achieve some worldly benefit or to take a woman in marriage, his migration was for that for which he migrated. (recorded by Bukhari and Muslim)

Ibn Qayyim al-Jawziyah defined intentions as people's knowing what they are doing and knowing the purpose behind the action.

Intentions fall into one of three categories: good, pious intentions; religiously neutral intentions; and evil intentions. As

Personality

Personality is generally defined as enduring patterns of perceiving, relating to, and thinking about the environment and oneself.

Research within Psychology and Islamic Teachings

Research within psychology has only recently confirmed what Allah, the All-Compassionate, All-Merciful, revealed to us in the Qur'an. There is evidence to indicate that each of us is born with a distinct, unique temperament, which influences many aspects of our developing personality.

Temperament is seen as: "Relatively consistent, basic dispositions inherent in the person that underlie and modulate the expression of activity, reactivity, emotionality of him."

While certain aspects of personality are genetic, experience and the choices that we make also shape who we are.

Personality of a Believer

In addition to having their own unique personality traits, they follow the guidance of Allah in all areas of life, and they work on developing noble and virtuous characteristics. Allah's Messenger (ﷺ) said in the following hadiths:

The most perfect man in his faith, among the believers, is the one with the best behaviour.

Positive Character Traits

As the believers submit their souls to Allah (ﷻ) and direct themselves to the straight path, they attempt to engage in virtuous behaviours.

Some of the traits that the believers strive to develop include kindness, mercy, truthfulness, humility, patience, and justice.

Positive Psychology

An interesting development in contemporary secular psychology has been the emergence of a new field called 'positive psychology.' This is defined as the scientific study of optimal human functioning, with the primary goal of discovering and promoting strengths and virtues that enable individuals and communities to thrive.

Negative Character Traits

There are many negative character traits, many of which are the opposite of the positive characteristics. These might include oppression, envy, greed, pride, conceit, and so forth.

Personality of the Hypocrites

The hypocrites are a special category of people, who are described by Allah (ﷻ) in the Qur'an and a Surah is named after them (Surah No. 63).

The hypocrites engage in mischief on the earth, such as disobeying Allah (ﷻ), abandoning what He has made obligatory, and committing prohibited acts. They also assist the disbelievers against the friends of Allah (ﷻ) by giving the disbelievers their support and loyalty. The main mischief of the hypocrites is that they confuse the believers by their outward appearance and behaviour, thus misleading and deceiving them. This is why their evil is worse than that of the disbelievers, who do not pretend.

Forces Working on the Heart and Soul

There are forces working upon the heart and soul, and they are generally of four types:

1. Inspiration and guidance that Allah (ﷻ) puts into the hearts of believers.
2. Assistance from the angels that supports the individual in remaining on the straight path.
3. Misguidance from Satan that leads to acts of disobedience and disbelief.
4. The whims and desires of the soul itself.

Allah's Influence upon the Heart and Soul

Allah (ﷻ) says:

"O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life. And know that Allah intervenes between a human being and his heart, and that to Him you will be gathered." (Q 8:24)

The hearts of all humans are between the fingers of Allah (ﷻ), and He turns them in any way that He desires.

Inspiration

At times, Allah guides the believer through inspiration, which generally means revelation from Allah to His messengers, as explained in the following verse:

"And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise." (Q 42:51)

Assistance from Angels

As part of his plan, Allah (ﷻ) has appointed an angel for each human, to serve as a companion and guide. The Prophet (ﷺ) said:

For every one of you there has been appointed one companion among the jinn and another from among the angels.

Misguidance from Satan

There are other powers in existence that inspire humans to do evil. Satan and his helpers are among these forces. 'Satan' is actually a term that refers to rebellious jinn (and humans) who reject guidance from Allah and wreak havoc in this world. They are enemies of humans, and they attempt to mislead them from the straight path. The jinn are another creation of Allah, created from fire. They are able to see us, but we are normally unable to perceive them. They have power and strength beyond the capabilities of humans.

Satan is able to affect the thoughts and feelings of human beings by targeting their hearts through whisperings and enticements.

Desires and Weaknesses of the Soul

Two of the strongest barriers to purification of the soul are desires and doubts.

Desires: These are the appetites or desires of the nafs.

Imam Taymiyah said: If he attains it [that is, what he desires], he is pleased and if he is unable to attain it, he becomes discontented. Such a person is the 'abd [slave] of what he desires of these matters and he is a slave of it, since slavery and servitude are in reality the enslavement and servitude of the heart. Thus, for whatever enslaves the heart and puts it under its servitude, the heart is then a slave of that object. This is why it is said, 'The slave [human] is free as long as he is content [with what Allah has given him] and the free one is a slave as long as he desires.

Doubts: These are doubts, uncertainties, or misconceptions that an individual entertains, which may distort or destroy existing knowledge and beliefs. They are generally based upon ignorance, misunderstanding, or lack of proper guidance. Doubts can lead to confusion, anxiety, and even disbelief. The Qur'an warns against following doubtful matters:

"And they will say: If only we had been listening or reasoning, we would not be among the companions of the blaze." (Q 67:10)

Those who get involved in doubtful matters find that their souls are never at rest; their hearts and minds are troubled, and they wonder.

Motivation

Motivation is generally defined as a need or desire that energizes behaviour and directs it towards a particular goal. Motives experience feelings of emptiness, despair, anxiety, and dread. This motive, or drive, compels us to reflect upon God and His creation, our purpose in life, and our final destiny. It directs us to acknowledge

Psychological Motives

Incentives: Incentives are external factors in the environment that influence individuals, by attracting them and inducing them to act in order to obtain them. People work, for example, to obtain a pay cheque at the end of the month. The pay cheque is an incentive to encourage the person to work hard and to perform well. Incentives may also repel the individual and induce him or her to avoid certain outcomes.

Rewards and punishments: Rewards and punishments are part of the Islamic system and are mentioned often in the Qur'an. Humans frequently behave in order to receive a reward or to avoid a punishment.

Achievement/competitive drive: Human beings have a desire for significant accomplishment, mastery of some element in life, and the attainment of a high standard. This concept is termed 'achievement motivation'.

Materialistic drive: It is in the nature of humankind to covet and strive for the material possessions of this life. This is related to the needs for safety and security, as well as the need for status and recognition. Material possessions can provide a sense of security and comfort, as well as a way to display one's success and status to others. However, the pursuit of material possessions can also lead to greed, envy, and a lack of contentment. It is important to find a balance between material and spiritual pursuits, and to remember that true happiness comes from within and cannot be bought.

Affiliative drive: The need to feel a connection with others and a sense of belonging is another innate drive within humans. People demonstrate this need to belong by seeking social relationships and social acceptance.

Emotions

Emotions are part of the bounty given to us by Allah (ﷻ), Who says:

"And that it is He Who makes [one] laugh and weep." (Q 53:43)

This means that Allah has created within humans the ability to laugh and to weep, to rejoice and to brood, as well as the causes for each of these.

Emotions are generally categorized as being either positive or negative. Positive emotions normally bring pleasure, while negative emotions usually cause pain. However, both types of emotions can be beneficial if they are managed properly. Positive emotions can motivate us to pursue our goals and enjoy life, while negative emotions can alert us to potential dangers and help us learn from our mistakes.

Love

Love is a natural and ubiquitous emotion that comes in various forms and levels of intensity. We may love our spouses in one way, our parents in another way, and our children in a very different way. All of these types are from the bounty of Allah, and they are completely acceptable and encouraged, even if the objects of our love happen to be disbelievers. The only restriction is that our love for another human being (or thing, for that matter) should never exceed our love for Allah (ﷻ).

"Say, [O Muhammad]: If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased, are more beloved to you than Allah and His Messenger and jihad [striving] in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people." (Q 9:24)

Loving Allah and His Messenger above everyone and everything else is a sign of true devotion that will lead to tasting the sweetness of faith. This implies that the servant obtains pleasure

Fear of Allah

When someone fears Allah (ﷻ), he will seek refuge in Him, try to get closer to Him and attempt to obtain His pleasure by acts of obedience. Allah (ﷻ) says:

"So flee to Allah..." (Q 51:50)

This fleeing to Allah means escaping from the grasp of disbelief.

"But yes, whoever fulfills his commitment and fears Allah - then indeed, Allah loves those who fear Him." (Q 3:76)

These verses indicate that Allah will be with and will love those who fear Him. This fear is connected to submission to Allah.

Hatred

Just as we should love Allah (ﷻ) and those who are near to Him, we should hate those who intentionally and actively oppose Allah and the religion of Islam. This hatred should be for the sake of Allah only, and should not affect us in a way that allows us to act or react irrationally. The matters that necessitate hatred include disbelief (when it is not out of ignorance), hypocrisy, innovation, and sin. Regarding disbelief, Allah (ﷻ) says:

"There has already been for you an excellent pattern in Abraham and those with him, when they said to their people: Indeed, we are dissociated from you and from whatever you worship other than Allah. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone..." (Q 60:4)

Anger

In general, anger is considered a negative emotion that should be constrained, unless it is for the sake of Allah (ﷻ). It is part of human nature, but it can lead to harmful actions if not controlled. In relation to anger, Allah (ﷻ) describes the believers in the following manner:

"Who spend [in the cause of Allah] during ease and hardship, and who restrain anger and who pardon the people — and Allah loves the doers of good." (Q 3:134)

Abu Hurayrah (رضي الله عنه) reported that the Messenger of Allah (ﷺ) said:

The strong one is not the one who overcomes people by his strength, but the one who controls himself while in anger.

Intelligence, Reason and Wisdom

In contemporary psychology, intelligence is defined as the ability to learn from previous experience, to solve problems, and to use knowledge to manage novel situations.

Reason ('aql) in Islam

The focus of contemporary discourse on the topic of intelligence is primarily the present life and enhancing our abilities in order to achieve higher levels of education and more status and power. This contrasts with the conceptualization in the Islamic perspective, which concentrates on spiritual understanding. The word for intellect in the Arabic language is 'aql; it can be defined in a number of ways, including reason, understanding, comprehension, discernment, insight, rationality, mind, or intellect.

is mentioned several times in the Qur'an. Allah (ﷻ) says:

"Indeed in that are signs for a people who reason [ya'qiloon]" (Q 16:12)

The rational mind must also be protected against the influence of false beliefs, superstitions and deceit. This is one of the reasons that fortune-telling, witchcraft, magic and the like are forbidden in Islam. Humans become deluded and tricked by these fraudulent practices, and their beliefs become distorted as a result. As believers, we should not delve into matters of the unseen of which we have no knowledge, because this may lead to confusion and doubt.

Knowledge

Knowledge is obviously important in relation to thoughts and beliefs, which is why it has a high status. We could not actually utilize our intellect to make sound decisions without having knowledge.

The Significance of Knowledge

The position of knowledge in Islam is denoted by the first revelation given to Prophet Muhammad (ﷺ) by the angel Gabriel:

Recite in the name of your Lord who created — created man from a clinging substance. Recite, and your Lord is the most Generous — Who taught by the pen — taught man that which he knew not.

The Prophet Muhammad (ﷺ) said:

The seeking of knowledge is compulsory on every Muslim (male and female).

This responsibility to acquire knowledge continues

The Messenger of Allah (ﷺ) said:

The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rainwater and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rainwater; Allah benefited the people with it, and they used it for drinking [making their animals drink from it] and to irrigate the land for cultivation. (And) a portion of it was barren; it could neither hold the water nor bring forth vegetation [so that land gave no benefit]. The first is the example of the person who comprehends Allah's religion and gets benefit (from the knowledge) that Allah has revealed through me and learns and then teaches it to others. The (last example is that of a) person who does not care for it and does not accept Allah's guidance that was revealed to me.

This hadith highlights the fact that there are three categories of people in relation to knowledge. The first category includes those who acquire knowledge of the Qur'an and Hadith, act upon it, and also convey it to others. Such people benefit from this knowledge themselves, in addition to extending this benefit to others. By virtue of this quality, they are the best of all. The second group consists of those people who acquire knowledge and impart it to others, but do not fulfil the requirements of that knowledge. Such people are inferior in rank to the people of the first category and can be held responsible for their omissions. The last category comprises those who eschew the knowledge of the Qur'an and Hadith. They neither study nor listen for their own benefit, nor do they acquire knowledge to impart it to others. This is the worst category of people.

Learning

Learning is defined as: "A relatively permanent change in an organism's behavior due to experience." This definition emphasizes the behavioural component of learning, but we can also learn information by reading and acquiring knowledge.

Allah (ﷻ) mentions the tools that He has bestowed upon humans in order to learn.

"And Allah has extracted you from the wombs of your mothers not knowing a thing, and He made for you hearing and vision and hearts [meaning intellect] that perhaps you would be grateful." (Q 16:78)

This verse indicates that humans are born without any knowledge (other than the fitrah). Allah (ﷻ) provides them with senses as well as intellect, so that they may learn from the world around them and thus be grateful to Allah for His bounty.

Classical and Operant Conditioning

According to secular behaviourist theory, which focuses on behaviour and environmental influences, learning occurs by two main processes: classical conditioning and operant conditioning. Classical conditioning involves the learning of associations between two stimuli: a neutral stimulus will come to elicit a response due to pairing with an unconditioned (natural) stimulus. For example, if a mother rings a dinner bell to call the children for lunch, they may initially not have any clue about the meaning of the bell and may hesitate; over time, as the bell is paired with food, they will run immediately for the feast.

Operant conditioning is a type of learning that occurs due to consequences that follow behaviour. Specifically, behaviour is strengthened if followed by a reinforcer (something desirable), or diminished if followed by a punisher (something undesirable).

In general, these principles are helpful in understanding certain types of behaviours as well as their environmental influences. However, they are limited due to their inability to explain all types of learning and behavioural phenomena.

Spiritual Modelling

Learning may also occur through modelling. Modelling, or observational learning, is the process of observing and imitating a specific behaviour in another individual.

Spiritual modelling is a recent development in the area of observational learning. In spiritual modelling, it is understood that humans may grow spiritually by imitating the life or conduct of a spiritual exemplar, either someone of the past (a prophet) or the present (a religious family or community member).

The Prophet Muhammad (ﷺ) provides the ideal spiritual model for achieving inner serenity and well-being through the practices prescribed in Islam, as well as an overall philosophy and approach to our life.

The Holy Qur'an literally refers to Prophet Muhammad (ﷺ) as a role model:

There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.

The Arabic word translated here as "pattern" means an example or model that should be obeyed and followed.

Four Processes of Observational Learning

Four processes have been suggested to regulate observational learning in general, and these processes can likewise be applied to observational spiritual learning:

• Attention is fostered by social and cultural patterns that draw attention to spiritual exemplars. In the case of Islam, for example, Prophet Muhammad (ﷺ) is remembered in each of the five daily prayers, consistently bringing the worshipper's attention to the importance of following his example.
• Retention entails repetition of the biographical events and teachings of spiritual exemplars to foster memory of modelled behaviours.
• Reproduction occurs when an individual enacts what is learned in daily life and attempts to refine skills over time. Examples of this in Islam would obviously be following the Sunnah of the Prophet Muhammad (ﷺ).
• Motivation, the final process, focuses on the rewards that will be obtained for persisting in the spiritual quest. References to the peace and rewards that are promised to the believers are prevalent in the Islamic tradition.

Trials and Tribulations of Life

Every soul will taste death. And We test you with evil and with good as a trial; and to Us you will be returned.

Times of crisis are particularly likely to awaken our spiritual side and to uncover the fitrah that has been buried by false beliefs, principles, ideals and behaviours. During these times, we are likely to call upon Allah (ﷻ) to save us from hardship and suffering. Allah (ﷻ) reminds us of this fact:

And when affliction touches man, he calls upon Us, whether lying on his side or sitting or standing; but when We remove from him his affliction, he continues [in disobedience] as if he had never called upon Us to [remove] an affliction that touched him. Thus was made pleasing to the transgressors that which they have been doing.

Purpose of Trials and Afflictions

From the perspective of Islam, one of the purposes of these tests is to distinguish those who submit from those who refuse — in other words, to separate the believers from the disbelievers. Allah (ﷻ) mentions:

"Do the people think that they will be left to say: We believe, and they will not be tried? But We have certainly tried those before them. And Allah will surely make evident those who are truthful, and He will surely make evident the liars." (Q 29:3)

Consciousness and Sleep

Consciousness is generally defined as our awareness of ourselves, others, and our environment. Conscious processing allows us to perform voluntary tasks, to reason, to solve problems and to communicate with others.

Sleep is one of the physiological needs of the human. Sleep is the opposite of wakefulness and thus on the other end of the consciousness continuum. While an individual will not be held accountable for deeds during sleep, sleep actually becomes a means to attain closeness to Allah (ﷻ).

Sleep is actually considered a sign from Allah (ﷻ). He mentions:

And of His signs is your sleep by night and day and your seeking of His bounty. Indeed in that are signs for a people who listen.(Q 30:23)

Dreaming

There are many contemporary theories regarding dreams, but these are inconclusive because dreams can only be verified by the dreamer and are not conducive to scientific enquiry. It is for this reason that true knowledge of dreams can only really come from the Creator. In Islam, dreams can be considered a form of inspiration. In prophethood. There are three types of dreams:

1. Glad tidings from Allah,
2. What is suggested by Satan to frighten the dreamer,
3. The reflection of the thoughts and experiences one has during wakefulness. If someone has a dream which he dislikes, he should not tell it to others but should get up and perform prayer.

Prophet Joseph (ﷺ) was an expert in dream interpretation. This is mentioned in Quran as:

"My Lord, You have given me [something] of sovereignty and taught me of the interpretation of dreams..." (Q 12:101)

Lifespan of Humans

The analogy of a plant is actually provided to refer to the stages and changes of growth, but it also provides an example of death and resurrection:

"And Allah has caused you to grow from the earth a [progressive growth]." (Q 71:17)

Humans develop and grow throughout their lifespan.

The Aging Process

Allah defines aging process in Quran as:

"And he to whom We grant long life We reverse in creation; so will they not understand?" (Q 36:68)

Throughout the lifespan, a process called senescence occurs; this is the gradual decline in physical functioning related to age.

The Death Experience

Death is the opposite of life; it is when the bond between the body and soul is severed, with the soul separating from the body and moving into another realm. Every being with a soul must die, as stated in the Qur'an:

"Every soul will taste death, and you will only be given your [full] compensation on the Day of Resurrection." (Q 3:185)

Agonies and Stupor of Death

The dying process involves an element of pain and agony as Allah says:

"And the intoxication of death will bring the truth; that is what you were trying to avoid." (Q 50:19)

Social Psychology

Social psychology is generally defined as the scientific study of how we think about, influence, and relate to one another.

Family and Parenting

The family is an important institution within the society, since it is the fundamental structure upon which the rest of society is built.

The importance of marriage was emphasized by the Prophet (ﷺ), who said:

O young people! Whoever among you is able to marry should marry...

Motherhood in Islam

In Islam, motherhood is held in the highest esteem, reflecting its significant nature. In a well-known hadith, it is reported that:

Once a man went to the Prophet (ﷺ) and asked: O Messenger of Allah, who, of all people, is most entitled to my kindness and good company? The Prophet Answered: Your mother. Then the man asked: Who comes next? The Prophet replied: Your mother. The man again asked: Who comes next? Again the Prophet answered: Your mother. The man asked one more time: Who comes next? The Prophet (ﷺ) replied: Your father.

Gender Roles

Men and women were created by Allah (ﷻ) with the same spiritual nature, and both will be accountable on the Day of Judgment for their choices in this world. They have the same religious duties and obligations, with some minor variations.

"Never will I allow to be lost the work of [any] worker among you, whether male or female; you are of one another..." (Q 3:195)

Alliance and Dissociation

Alliance and dissociation is an important concept related to community in Islam, and it is intricately tied to tawheed (belief in the Oneness of Allah). Alliance can be worldly also.

The Prophet (ﷺ) Said: The strongest bond of faith is loyalty for the sake of Allah and opposition for His sake, love for the sake of Allah and enmity for His sake.

Enjoining What is Good and Forbidding What is Evil

The enjoining of good and forbidding of evil is one of the distinctive characteristics of the Muslim community. In the Qur'an, when Allah (ﷻ) mentions the attributes of the sincere believers and describes their mission in life, He often refers to the enjoining of good and the forbidding of evil.

"And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful." (Q 3:104)

Goals of Satan

The main goal of Satan is to send as many humans and jinn as possible to the hellfire, and to prevent them from entering paradise. Allah (ﷻ) says:

"He only invites his party to be among the companions of the blaze." (Q 35:6)

Whispering of Satan

One of the main ways that Satan influences humans is by whispering into their hearts and affecting their thoughts and feelings.

The Prophet (ﷺ) Said: Satan will come to one of you and say: Who created this and that? until he asks: Who created your Lord? When he comes to that, one should seek refuge in Allah and stop (such idle thoughts). (Bukhari)

Mental Illnesses

There are some mental illnesses that are not commonly known to human experience. The two most common mental illnesses are depression and anxiety. Both of them can be debilitating diseases that may lead to such an extreme that the person attempts to end his or her life due to the associated anguish and suffering.

Defining Mental Illness

Grief is an innate aspect of the human experience and can be considered to be the opposite of happiness. Grief is mentioned in the Qur'an in several places. Allah (ﷻ) told the Prophet (ﷺ) not to grieve over the disbelievers:

"And do not be grieved [O Muhammad] by those who hasten into disbelief. Indeed, they will never harm Allah at all..." (Q 3:176)

Suicide

The Prophet (ﷺ) said:

None of you should wish for death because of a calamity befalling him, but if he were to wish for death, he should say: O Allah! Keep me alive as long as life is better for me and let me die if death is better for me.

Ruqyah

As explained previously, ruqyah refers to Islamic methods of treatment in which various Qur'anic verses or supplications are recited in order to bring about a cure for the afflicted person. The cure, of course, comes from Allah (ﷻ).

Seeking a Means of Nearness to Allah

The Arabic word tawassul means "to draw near to what one seeks after and to approach that which one desires." It is related to

"O you who have believed, fear Allah and seek the means [of nearness] to Him and strive in His cause that you may succeed." (Q 5:35)

Supplication

Supplications are personal prayers made at any time, in which the person supplicates to Allah for some need. Allah (ﷻ) promises that He will answer the prayers of His servants:

"And when My slaves ask you [O Muhammad] concerning Me, then answer them: I am indeed near. I respond to the invocations of the supplicant when he calls on Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided." (Q 2:186)

Repentance

In the Islamic framework, mistakes are expected as part of the human experience; this is the mode in which we were created. For this reason, the doors of repentance are always open, and Allah (ﷻ) forgives those who repent sincerely and make an effort to avoid repeating the sin.

"Say: O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful. And return [in repentance] to your Lord and submit to Him before the punishment comes upon you; then you will not be helped." (Q 39:53)

The Benefits of Worship for Humans

From the perspective of Islam, one of the greatest gifts for the believing Muslim is to attain the guidance and support of the One who can take care of every need. Allah (ﷻ) mentions this aspect several times in the Qur'an:

"Therefore, remember Me, and I shall remember you..." (Q 2:152)

Spiritual Light

Allah (ﷻ) offers us guidance, and those who submit themselves to Him will attain a light that leads them out of the darkness. This is a spiritual light that illuminates the way and imbues the receiver with contentment and tranquility. Allah (ﷻ) says:

Allah is the protector and guardian of those who believe. He brings them out from the darknesses into light... (Q 2:257)

Summary and Conclusion

Human nature is complex, and Allah (ﷻ) has only granted us limited knowledge of this subject, but the knowledge that we do have from the Qur'an and Hadith is sufficient for the purposes of our existence in this life. In fact, it provides precisely what we need in order to be successful in this life and in the hereafter.

The religion of Islam offers a comprehensive approach to assist an individual in purifying the soul and reaching a level of complete peace, happiness, and well-being.

Stay Safe, Read Something. Allah-Hafiz.