POSITIVE ISLAMIC PSYCHOLOGY: A NEW INTEGRATED

ISLAMIC PSYCHOLOGICAL MODEL TO HEAL THE UMMAH

This chapter introduces a new integrated Positive Islamic

Psychology model highlighting the developmental aspects of
behavior, including the application of the model using an adapted
version of Cognitive Behavior Therapy (CBT), one of the secular
behavior modification modalities. We call our approach Pi-CBT i.e.
Positive Islamic Cognitive Behavior Therapy (Pi-CBT).

The Greeks defined psychology as the study of the psyche.

The word „psyche‟ in Latin refers to the soul or spirit. In essence,
the early definition of psychology was the study of the human self-
including the soul/spirit, i.e. the transcendent nature of the
human self.

In philosophy, transcendent is something that is beyond

common thought or experience; mystical, spiritual, or
supernatural. Islamic Psychology therefore is the study of the
highest potential of a human being, in order to recognize,
understand, and realize his full potential at his spiritual,
emotional, mental and physical (SEMP) domains.

This new transcendent model to achieve peace, happiness

and success in the 21st century represents a breathtaking attempt
to approach psychology from an Islamic perspective in light of
traditional Islamic and contemporary knowledge.

the authors believe that psychology is one of the fields of

human sciences that could be revolutionized by integrating inputs
from both the scientific and Islamic perspectives. This can be done
by reviewing the framework for the understanding of the true
nature of human existence. This includes the inherent potentials
and the observable traits of the human self in the light of the
teachings of the Qur‟an, the Prophetic traditions and the latest
scientific discoveries. Similarly, the authors have rejected the
behaviorist school of psychology that reduces the human intrinsic
nature to a mere physical existence based on atheistic material
science.

Our endeavor is to match the underlying principles of Islam

in the context of the modern psychological research, application,
modalities and therapies. Similarly, we need to reframe the findings
of prominent Muslim scholars of the past and scientifically validate
their concepts and make them relevant to the contemporary
problems of the humanity. We intend to adopt an holistic
approach; believing that human being is not just a physical being
but an holistic multidimensional being that has the aspects of
spirit (i.e ruh), heart/emotion (i.e. qalb), mind/brain (i.e. aqal) and
lastly the physical body (i.e.jasad). We will try to elucidate these
ideas in a way that will be acceptable to and compatible with
contemporary psychology.

4 Principles of Positive Islamic Psychology (PIP).

We will elucidate the transcendent human nature based on Islamic

principles and use modern scientific findings such as quantum
theory as well as recent findings in cosmology and theoretical
physics to support our premise.

Our Positive Islamic Psychology (PIP) model is based on the

following four basic principles:

1. 1st principle of PIP: Knowing the Creator and the Created

Universe.
2. 2nd principle of PIP: The Holistic Transcendent Nature of the
Human Self.
3. 3rd principle of PIP: On Being the Vicegerent of God on earth.
4. 4th principle of PIP: Holistic Principles of Behavior and
Human Learning.

Let us to elaborate on the 4 principles of PIP as follows:

1st Principle of PIP: Knowing the Creator and the Created

Universe.

In Islam, the first principle of belief is tawhid, that to believe in the

transcendent Creator, i.e. God, whose proper name is “Allah”. The
concept of tawhid is beautifully illustrated in the Qur‟an:

“And they were commanded not, but that they should worship
God, and worship none but Him Alone, and perform prayer
and observe alms giving: and that is the right religion”. (Al-
Qur‟an, 98: 5)

When ancient men looked at the night sky with the beauty
and grandeur of the stars, they realized that there must be a
supernatural being or God who created this universe. Throughout
the history of humanity, there had been wise men who were given
inspiration to understand the nature of the Divine. Traditionally,
humanity lived within the understanding of the existence of God as
the Creator of the universe. They possessed inner realization of the
Divine reality and an inner understanding of the spiritual realm
through direct knowledge and experience (i.e. suhud).

Modern secularized men have lost touch with their inner

selves. As a result, they are only using one dimension of
intelligence based on I.Q. This brute mono-dimensional intelligence
gives rise to arrogance and atheism. Intrinsically, God has given
man the ability beyond the five senses to realize emotional and
spiritual realities which ultimately lead to the understanding of the
reality of God. However, secularism and atheism have cut off his
inner intuitive capability. As a result, modern man can only see the
physical reality as the only reality in which he lives and dies.

Traditionally, humanity perceives life as a reality focused on

the understanding of a Divine Creator. Human life in this world is a
holistic continuum in which we identify our relationship with all
creations and with the Divine Creator. Religious precepts provide
various approaches to the power of reason to know the Divine
reality as part of the continuing history of mankind.

Intrinsically, we are given the freedom of choice, moral and

ethical precepts within our religious system. Within the Islamic
system, an infinite God cannot be placed within a system or a box
by the finite human mind. The doctrine of divine unity in Islam,
Tawhid, is fundamental to all believing Muslims. This first
requirement of belief is to believe and realize the Oneness of God
and all the essential attributes of Godhood. God is not an object to
be placed in a class or a category within the confines of the human
mind. God transcends all categories of thought, including Kant‟s
categories of the mind. John Nottingham described the limits of
empirical and positivistic reasoning concerning a transcendent
reality:

When we reflect further on the kinds of philosophical project

found in Hume or Kant, it becomes clear that they do not, and
indeed could not with any plausibility propose to eliminate the
very possibility of a domain of reality lying beyond the
phenomenal world. It would be outrageous arrogance to
suppose that the limits of our puny human scientific or even
conceptual resources must necessarily determine the actual
limits of reality.

Kantian ideas promoted by positivist philosophers still

influence modern psychology. These promoters of Kantian
philosophy based the argument on the old model of science that is
proven false. They based their theory of knowledge on Euclidean
geometry and Newtonian view of the universe. Today‟s science has
been modified by Einstein‟s theory of relativity, non-Euclidean
geometry, quantum physics, string theory and algorithmic
information theory. These new scientific discoveries enable us to
discuss the nature of Godhood within the rational scientific
paradigm. Prominent physicist Dr. John Polkinghorne said:
 No one has seen a quark, and we believe that no one ever will.
They are so tightly bound to each other inside the protons and
neutrons that nothing can make them break out on their own.
Why, then, do I believe in these invisible quarks? In summary,
it is because quarks make sense of a lot of direct physical
evidence…I wish to engage in a similar strategy with regard to
the unseen reality of God. His existence makes sense of many
aspects of our knowledge and experience: the order and
fruitfulness of the physical world; the multi-layered character
of reality; the almost universal human experience of worship
and hope… I think that very similar thought processes are
involved in both cases. I do not believe that I shift in some
strange intellectual way when I move from science to religion…
In their search for truth, science and faith are intellectual
cousins under the skin.

The study of quantum physics, black holes, particle

astrophysics, cosmology, and information theory allows us to know
quite a bit about things that are beyond our senses. Similarly,
there is merit in rational metaphysical inquiry concerning the
knowledge of God, even though that knowledge will always be
incomplete and distorted on a purely human rational basis.
Although we cannot know everything about God through human
rational inquiry and may not be able to achieve a genuine
understanding of God‟s essence, we can know something about
God sufficient for us to believe in Him.
2nd Principle of PIP: The Holistic Transcendent Nature of the
Human Self.

For Muslims, we have no problem in understanding the nature of

the human self. God not only created the genetic code to allow the
continuous existence of the human species but also to specify the
real nature of the human self. Fundamentally, we are spiritual
beings living temporarily in the physical world. We had existed even
before the existence of the genetic code that enabled human beings
to exist in this physical world. We had already existed in the
spiritual realm. Just as there is a genetic imprint in the physical
self, there is also a spiritual imprint as the true fundamental
nature of the human self. This fundamental nature is our spirit ruh
as has been mentioned in the Holy Qur‟an:

And they ask you, [O Muhammad], about the soul. Say, "The
soul is of the affair of my Lord. And mankind have not been
given of knowledge except a little." (Al-Qur‟an, 17:85)

This verse of the Qur‟an signifies that our spirit (ruh)

proceeded from the Divine command. This was further clarified by
Prophet Muhammad when he said: “the first thing that God created
was the spirit (ruh).”

There are two aspects for the ruh; the uncreated aspect and
the created aspect. The uncreated aspect refers to the Universal
Spirit that relates to God, the Divine Being. The created aspect is
the ruh or spirit that is of the manifestation of the Universal Spirit
that is projected and fused with the human being that becomes his
spirit, soul or nafs. Muslim scholars call this the infusion of the
breath of God onto man.

And I breathed into him My spirit. (Al-Qur‟an,15: 29)

The human spirit (ruh) that was created by God was living in
the primordial plane in close proximity to God before the existence
of the universe. The Qur‟an says:

When your Lord drew forth from the children of Adam from
their loins – their descendants, and made them testify
concerning themselves, “Am I not your Lord?”- They said:
“Yes! We do testify...”(Al-Qur‟an, 7:172)

The human spirit (ruh) at this point of existence also carries

the imprint of his mental and emotional dimensions, i.e. Spiritual-
Emotional-Mind (SEM) aspects. To simplify our understanding of
the ruh, we can deduce that it has its spiritual (ruh),
emotional/heart aspect, and the mind/ intellectual aspect coming
together as one package in the spirit (ruh). Its differentiation is on
its functional aspects, either at the spiritual level (ruh), heart level
(qalb) or mind/ intellectual level („aqal).

The human spirit (ruh) while existing in this physical earth

can perceive beyond the physical reality. God has given us the
ability beyond the five senses to become multi-sensory human
beings that can understand the spiritual or the invisible realms.
From the perspective of modern science, we can understand our
existence beyond the quantum state. We can also realize our
nature beyond our physical DNA towards understanding our
nature as a creature of light. The understanding and the realization
that we are spiritual beings existing with physical bodies is the key
to understanding our existence on this earth. God gave us the key
to understanding our spiritual reality that is the basis of our
purpose in life. As we grow to perfect ourselves to become multi-
sensory beings, we will become aware of the spiritual reality and
understand subtle feelings that is useful in our journey towards
perfection.

The Qur‟an tells us that our ruh is a spirit from God. The
spiritual nature of our spirit (ruh) includes an eternal, invisible,
non-corporeal and transcendental element which emanates from,
or to have been created by God. We will later explain the
relationship of our spirit (ruh) vis-à-vis other aspects of the human
self.

Al-Ghazali’s Model of the Human Self and its Domains

We are using the al-Ghazali model of the human self as follows. To

simplify our understanding of our spirit (ruh), heart (qalb) and mind
(„aqal) aspects, let us represent them in a diagram.

The below diagram does not represent the real nature of the human
self, which in reality is beyond any physical representation or
description. The diagram is just an analogy for us to understand
and realize our true nature.
 Spiritual Physical realm
realms fused into spiritual
realms

Qalb
(Heart)

Nafs

Ruh Jasad
(Self)
(Spirit) (Body)

Aqal
(Mind)

Al-Ghazali Model of Human Self with the 4 Domains of Our Nafs

We can represent our spirit (ruh) as the outer circle as shown

in Diagram above. Within our spirit (ruh) we have the heart (qalb)
aspect, and the mind/intellectual („aqal) aspect as represented by
the two inner circles. All these three aspects operate and interact
as one unified entity as shown in the diagram above. The spirit
(ruh) is described as the heart (qalb) when it functions from the
perspective of free will and emotion, and it is described as the mind
(„aqal) when it functions from the perspective of intellect and
decision-making. In reality, there is only one entity and the terms
ruh, qalb, and „aqal can be used to describe the one entity, i.e. the
human self. In our primordial state our human self or nafs consists
of the above three aspects. In the physical existence in this world,
our self (nafs) includes our physical entity (jasad). Many scholars
also use the term “soul” for our spiritual self. Our definition of the
soul comprises the spirit (ruh), heart (qalb), and mind („aqal). These
aspects are elaborated in greater detail in our PIP model.

3rd Principle of PIP: On Being the Vicegerent of God.

The concept of being the vicegerent of God on earth is the most

positive message for all human beings. We know our purpose in life
which is full of goodness that can lead to peace, happiness and
success in this life and in the hereafter. This positive message is
unique and is the core message to all human beings that desire to
know their innate nature of existence and their role and purpose in
life.

We must acknowledge that the fundamental doctrines and

teachings of Islam are timeless and never changing. However, the
traditional method of passing on these timeless beliefs to new
generations of Muslims, and of promulgating Islam successfully
among non-Muslims, are no longer working very well in the light of
the circumstances of the modern world. The means of discussing
and understanding the unchanging basic teachings of Islam,
therefore, must now include an objective analysis based on
acknowledged scientific facts and logical reasoning. Similarly, we
must effectively utilize the modern communication technology, new
powerful principles of learning and social influence based on
contemporary knowledge of psychology. This, in our view, will help
Muslims and non-Muslims appreciate the beauty and true
teachings of Islam. Islam provides a higher meaning and purpose
to our existence in this world that the current secular materialistic
way of life is unable to fulfill the perennial human quest for
fulfillment, love, peace and happiness.

We suggest that one of the possible viable solutions to

solving the above problems is by implementing the Islamic concept
of being the Vicegerent of God on earth, i.e. the concept of
“Khalifatullah fil ardh”.

The Concept of Khalifah (Vicegerent)

In the Qur‟an, God made the most direct statement concerning His
purpose in creating a race of human beings, through Adam (peace
be upon him). This purpose was that He wanted us to act as His
Khalifah (Vicegerents of God) on earth. God the Almighty says:

Behold” your Lord said to the angels: „I will create a vicegerent

on earth.‟ They said: „Will You place therein one who will make
mischief and shed blood while we do celebrate Your praises
and glorify Your holy (name)?‟ He said: „I know what you
know not”. (Al-Qur‟an, 2: 30)

This role of Khalifah (Vicegerent) was declared before the

creation of the first human being, Adam (peace be upon him). And,
of course, it was the very specific and most well-defined purpose for
the creation of man. And, it must be remembered that God had
created all other creations – the angels, the heavens, and the earth
and all between them before the creation of Adam (peace be upon
him). A logical implication is that God has a Grand Plan for all His
creations and that Mankind is the focus of this Grand Plan.

The question now is: What was it that raised human beings
to that high and noble position? Of course, the special attributes
which God bestowed upon man was the breathing of His Spirit into
man, thereby providing him the attributes of knowledge and free
will, which is God-consciousness in a limited degree, for man‟s use
as God‟s Khalifah. Having endowed with such divine attributes as
love, mercy, and forbearance, although in a limited portion, man
naturally becomes inclined towards goodness.

When we delve deeper into the meaning of “Khalifah”, we will

find that it is of extreme importance to our correct understanding
of Islam. In the Qur‟an, God tells us that He created man for three
purposes:

1. To be His Khalifah on earth.

2. To be His „Abd (servant).

3. To know Him.

From this we can understand that Man cannot be the

Khalifah of God without being the „Abd or servant of God. By being
God‟s Khalifah and serving Him, man comes to know God, i.e.
ma‟rifah.
 Broadly speaking, when we examine the concept of Khalifah,
we will find that in the English language, the Arabic word
“Khalifah” translates into Vicegerent”. The word “vicegerent” turns
out to be a really accurate word to describe the relationship man
has with God. Vicegerent means “one who acts on behalf of the
leader or the king”. So first the leader or the king tells somebody “I
want you to act on my behalf” – you do not take it upon yourself to
act on the behalf of the leader or the king. In other words, the
vicegerent is appointed by the leader or the king. Then the leader or
the king tells the vicegerent to carry out the leader or king‟s will,
that is, the vicegerent is told what to do. He does not carry out his
own will, but must carry out the leader‟s will. The vicegerent
himself has no power of his own, but as he carries out the leader‟s
will, he is allowed to use some of the leader‟s power. Thus, the
leader gives the vicegerent the use of his power to carry out his will
in the leader‟s place.

The Roles of Khalifah of Allah

As we have mentioned earlier, the purpose of God‟s creation of the

physical universe is to place man as His Khalifah on earth and to
carry out his responsibilities as His Vicegerent. In other words, the
whole purpose of the universe is to allow God‟s Khalifah to exist.
Consequently, we can logically deduce that the universe would not
have been created if the role of khalifah had not been a very
important part of God‟s Grand Cosmic Plan.
 Islamic scholars have from the earliest days of Islam
concluded that the responsibilities of khalifah are only three:

1. To perfect himself,

2. To perfect the society, and

3. To perfect the physical world of space and time

To restate it more simply, especially for children, the three

responsibilities of Khalifah of God are:

1. To make oneself good,

2. To help others become good, and

3. To make the physical world good, i.e. clean and

beautiful so that it is pleasing to God.

These three responsibilities actually cover absolutely

everything a human being can do. And so everything a human
being is supposed to be doing as a Khalifah of God is making
goodness prevail – in himself, in the society, and in the physical
world. And that is the totality of man‟s responsibility in this life –
until he enters the spiritual world in the next life. Thus, we have as
our total responsibility the obligation to bring goodness to
ourselves, to others, and to the physical world.

The three (3) Simple Khalifah Steps

Basically, there are three steps that you need to do consistently,

every day, to ensure that your children would successfully become
good Khalifah of God who deeply in their hearts, love everything
that God has made right for us and develop a profound dislike for
everything that God has told us is wrong.

Once you follow the following three simple steps, your

children could only grow up as good, loving Muslims, who are
attracted to all of Islam‟s wonderful beliefs and practices, and
having a great disdain and dislike for all the un-Islamic things that
Shaitan likes and tries so hard to influence us to like. They are as
follows:

STEP 1: Teach your children about their roles as Khalifah of God.

Do this in a way that would let them feel in their hearts how this is
the most exciting, glorious honour that they could ever receive. At
least several times every day, find different positive ways to remind
your children that they are Khalifah of God.

STEP 2: At least several times every day find different ways to

reward your children (mainly with warm and loving praise) for the
good things they do or the good characteristics they show.

STEP 3: Set firm, reasonable rules for your children, and explain
the reason for these rules.

The Role of Being the Khalifah of Allah swt in the 21st Century

Islam, which God has perfected for us and given to us as our way
of life, is the perfect plan of social engineering. Rightly understood
and practiced Islam, which in its truest form is enduringly kind,
loving, and tolerant, is designed to create the right human being,
family, community, and ultimately to create the right world. The
individuals who make up a truly Islamic family would create a unit
that produces ever more right individuals; and, ever more right
Muslim individuals would create ever more right families. A
community of right family units becomes an ever more right
Muslim community, ever and a world of right Muslim communities
becomes a more right Muslim world; and an ever more right
Muslim world creates ever more right individuals, families, and
communities. This is the beautiful simplicity of God‟s plan for all
human beings. All Praise to God, how blessed we are! Therefore, we
need to start raising generations that truly believe this, who feel
deep in their hearts a burning desire to transform Islam and bring
it to the top in all aspects of human life. The love for God flowing
from their hearts should make them want to do only that which
pleases God. So they will pray, only for God, they will study only to
please Him, and they will achieve the best because they are really
proud to be His Khalifah.

4th Principle of PIP: Holistic Principles of Human Behavior and

Laws of Learning.

Human behavior and human learning are extremely complex

phenomenon. As we develop more knowledge on the nature of the
human self as well as scientific discoveries of the nature and the
function of our brain, we will have a better understanding of the
holistic nature of human behaviour and learning. The behavioral
process that occurs within our mind is complex. It combines input
from the cognitive, emotive, spiritual and other subtle interaction.
The totalities of this interaction have to include our spiritual and
intuitive aspects of our being. This holistic interaction will require
more research and can lead us to a holistic concept of human
behaviour and human learning.

Basically, every learning process and experiences in our life

will have the requirement of: the person as a learner; the social
situation in the learning process; the experience that a learner gets
from the learning environment; the process of transformation and
development of knowledge for self-actualization.

In psychology, there are many theories that try to give some

answers to the nature of human learning. For us to ultimately
develop a comprehensive theory of human learning, we have to
learn about the intrinsic holistic nature of the human self. If we
can understand our holistic nature and lead a way of life
consonant with our intrinsic nature (fitrah), then we can develop a
holistic concept of human learning and behaviour.

It is hoped that this 4th principle of Positive Islamic

Psychology will give us a clear understanding of the nature of
human behaviour thorough the psychology of learning and the laws
of human learning. This knowledge on the holistic and integrative
nature of human learning and behavior focuses on a very powerful
„tool‟ that provides a means to help solve all of the world‟s
problems, and bring about a future of peace, happiness, love and
success. The first logical step is to devise a plan by which the social
problems facing humanity could be solved and find the means by
which that plan could be carried out. There will not only be
changes in the social structure of the human race, but also
changes in every individual. These changes will affect the thoughts,
words, and deeds of every person on this planet. These changes will
be brought about by billions of people acting together. This is the
basis for the idea of the laws of learning which is elaborated in this
4th principle of Positive Islamic Psychology. To transform human
behaviour we have to transform the belief system of humanity. This
includes the social, psychological, political and economic ideas that
are detrimental to the development of a holistic contemporary
society. To progress, therefore, we need to have a new paradigm of
new knowledge in our holistic laws of learning and human
behaviour.

There are basically three classes of influences that determine

all our learning and the development of our individual
personalities. First, we are influenced by the physical environment.
Second, we are influenced by other people, i.e. social influence; and
third, we are influenced by our own inner speech. We will go into
detail about these three types of influences later.

The Nature of Consciousness and Inner Speech

Let us recap the second principle of the nature of the human self.
We understand that the human self consists of four
realms/domains, namely the spiritual (ruh), emotional-heart (qalb),
mental-mind (aqal) and the physical body (jasad). These four
domains constitute our real self (nafs) as we exist in this physical
world.

We can understand the interface of the SEMP (spiritual-

emotional-mental-physical) realms. We exist beyond space and
time when our inner speech develops from the unconscious realm.
We will explain this nature of the inner speech later on in the
Positive Islamic Psychology (PIP) model.

Modern research in neurology points to the importance of the

limbic system and the brain stem in processing human
consciousness. All the neural and dendrite connections of both the
left and right brain are connected into the limbic system and the
brain stem which is the centre or the hub of all our brain
functions, both conscious and unconscious. We can see that the
limbic system/brain stem of the brain helps to coordinate and
process all our conscious and unconscious inner speech.

Modern brain science is proving the truth of the nature of the

human self that is consonant with Islamic principles. From the
perspective of Positive Islamic Psychology we not only have the five
senses but also our senses beyond the realm of time and space.
The laws of learning must be holistic to cater for all our nature
both physical and spiritual. The totality of our life is a learning
environment that is governed by the laws of learning. If the laws of
learning only cover the five sensory physical aspects, it will not be
complete and cannot be the real holistic laws of human learning.
The Influence of Inner Speech

There is no doubt that our thoughts, or more correctly, our inner

speech has a much greater potential influence on our overall
development than all external influences. The internal influences
work by the same means and are governed by the same laws of
learning as external influences. All the different types of
reinforcement and punishment also take place within our mental
processes. Every term and concept we have defined and explained
is also part of the internal conditioning processes. We explained
how the influences of conditioning took place unnoticed in most
cases. The example we gave was a child being conditioned to throw
tantrums. The parents, not knowing or understanding the laws of
learning, were oblivious to the conditioning taking place. Although,
in that example, the relationship between behavior and reinforcing
stimuli was quite obvious, or would be to anyone aware of learning
principles. If those obvious external factors could be overlooked,
the subtle internal factors must be almost impossible to perceive.

For someone unaware of the principles of learning, most

aspects of the internal conditioning process remain invisible. Even
for a person who has a good knowledge and understanding of the
laws of learning, it remains difficult to be aware of the subtleties of
the internal conditioning process. This would mean that the laws of
learning must become part of our life, part of our being, as we are
already one with the laws of learning. We need only become aware
of our true nature, and we will come to the full realization of
principles of learning.
Modeling and Human Behavior

Modeling is a form of conditioning. It refers to the learning which

takes place by seeing others undergo some reinforcing or punishing
situation. Modelling involves learning by seeing the learning
experiences of others.

Modeling occurs even without conscious attempts at

imitation. As the saying goes “monkey see, monkey do!”; that
saying refers to the tendency of people to imitate the behavior of
others. Just about all aspects of operant conditioning have been
noticed in human life, even though it had not been realized those
factors formed a comprehensive theory by which to understand
learning. There would be few human thoughts, words, or deeds
which have not been influenced during their development by the
effects of modeling. A social being we are all influenced by
modeling. Let‟s take two examples.

The influences of modeling on smoking behavior are many.

Not only do people close around us have been influenced through
modeling, but because our environment has been made much
wider by the media and the entertainment industry, people model
the behavior of those they have never been close to or have never
even seen in person. When famous people, be they politicians,
sports heroes, or the stars of film, television, or the music world,
are seen smoking, there is some influence by modeling occurring.
That effect is particularly strong in children and young adults, as
they are still in the early stages of development and are seeking
role models. Sometimes the influence of the famous is exploited by
those who wish to sell more of their product and the modeling
effect is used consciously to create a market which, in the case of
cigarettes, is selling an early death.

Modeling plays a major part in a very serious problem area in

human behavior aggression. Almost all aggressive behavior in
human beings has its origins in modeling. Human beings are not
born aggressive. Human beings are born with the potential to be
aggressive. Whether or not that potential for aggression is
expressed depends on the circumstances of each individual‟s life.
Unfortunately, seeing other people acting aggressively is a very
common experience in human society. Aggressive behavior occurs
in many homes, in schools, on the streets, and is almost invariably
depicted in movies, television and online games. Aggressive
behavior in real life often seen to be successful.

Aggression is successful because force often brings

immediate changes, that being the nature of the material universe
for billions of years when external control was needed to maintain
progression. Aggression is also often seen to be successful in that
those who act aggressively are frequently held in some esteem. In
those cultures where successful aggression is held in highest
esteem, there tends to be a more aggressive populace. When
children see aggression being rewarded, children will be likely to
imitate that aggressive behavior.

We have to develop a new paradigm of human behavior in the

21st century to minimize or reduce aggressive behavior at the
individual, societal, global level to achieve peace, justice, happiness
and success for all humanity in this 21st century.

POSITIVE ISLAMIC PSYCHOLOGY MODEL

We have developed a Positive Islamic Psychology model from our

research. It appears that three major sources of input shape
human perception. They are physical environment, interpersonal
communication/ social environment and inner speech. However,
there are many other inputs towards shaping human perception
and behavior which we classify as subsidiary that compliments
these three major inputs.

First Input: Physical Environment

The physical environment is the starting point of our existence in

this physical plane. We are affected by all aspects of the physical
environment for us to exist on this Earth. Our basic requirement is
our food, clothing and shelter. In addition, we are also affected by
our genetic makeup that can affect our physical, mental, and
emotional state. For example,

a). If the nutrition level in our food intake is insufficient it will stunt
our physical and mental growth. Many children in the Sub-Sahara
region are stunted both physically and mentally as a result of
famine and gross malnutrition. We also have the opposite problem
of excessive food intake in the western world resulting in obesity
and life-style diseases such as diabetes, heart diseases and
psychological problems such as anorexia and bulimia.

b). We need proper clothing and shelter. There are hundreds of

shanty towns where the poor live in abject poverty with no proper
housing or sanitation. These shanty towns are the breeding ground
for diseases as well as social and psychological problems such as
rape, murder, incest, drug addiction, gangsterism and other major
societal problems.

c) We are also living in a world that is increasingly polluted. Due to

our excessive material greed and consumerism we are plundering
planet earth to the point of no return. We are seeing catastrophic
climate change as well as environmental degradation that will
make all biological life extremely difficult in the future. This
environmental disaster that can wipe out human life within the
next hundred years is due to our imbalanced way of life. We can
say that modern humanity is collectively insane. We know that we
are destroying ourselves and our future and yet we continue doing
wrong things that will finally destroy all of humanity. Is this not a
sign of a collective insane behavior?

d) There are many studies currently being conducted to determine

the extent to which DNA/genes affect our behavior. For example,
some research claims that we may have a genetic disposition
towards alcoholism. However, if the environment does not
encourage the consumption of alcohol then alcoholism will not be a
problem in that society even though some of the members in that
society may have some genetic predisposition towards alcoholism.
Another global problem is addiction to drugs. Some existing
researches also claim some genetic predisposition that contributes
to drug addiction. However, in many western countries extensive
drug addiction is due to availability of drugs. In countries where
laws are strictly enforced the incidents of drug addiction is
nominal. This goes to show that the physical environment will be
the final determinant in shaping the behavior of drug addicts.
Similarly, the new science of epigenetics shows that the inherited
genes are largely influenced by the physical and social
environment.

There are many more examples of the physical environment

that we can quote. However, we need to understand that the
physical environment that affects our Total Past Learning History
at the individual human level or collectively as a society or globally
as a civilization takes into account all physical factors that we
encounter as we exist on this physical earth.

Second Input: Interpersonal Communication/Social

Environment

The next input that affects our Total Past Learning History (TPLH)
is the interpersonal communication/social environment. It must be
explained why interpersonal communication/social environment is
considered as a separate source of input rather than as part of the
physical environment.

According to social scientist, Human being is a social animal

which interacts with other human beings by forming social bonds.
We are the only species given the gifts of language as means of
communication, interaction and learning. We are also the only
species given free will to act in a good manner to make the world
better and happier or in evil manner that causes destruction and
unhappiness. The complex interaction of good and evil is reflected
through our interpersonal communication and social environment.
There are many scientific researches and discoveries in the field of
Communication and Sociology that point to these complex
interactions. The detailed elaboration of these interactions,
however, is beyond the scope of this book.

For the purpose of research in this Positive Islamic

Psychology (PIP) model we will discuss how the physical
environment, interpersonal communication/social environment
interact holistically with our inner speech.

Third Input: Inner Speech

As we have explained the transcendent nature of inner speech

transcends the spiritual, emotion, mental and physical domains.
Our inner speeches are also influenced by the physical
world/universe as well as the spiritual universes, i.e. the Angelic
realm (al-alamal-Malaki) and other spiritual influences which we
have elaborated earlier.

Framework for Positive Islamic Psychology (PIP) Model

Positive Islamic Psychology model takes into account the three

sources of input i.e. the physical environment, the interpersonal
communication social environment and inner speech. This model
also explains that our Total Past Learning History (TPLH) is the
sum total of our existence in this world. It also integrates the
nature of influence at our spiritual (ruh), emotional (qalb), mental
(aqal), and physical domain as we exist within space and time in
the physical world. We also include our transcendent nature that
exists beyond time and space within the spiritual world.

In reality our total past learning history is the result of

constant interaction of our spiritual, emotional, mental and
physical (SEMP) domains that is integrative, holistic which has no
boundary. The sum result of our actions and behaviors will then
determine the nature, success or failure of our life i. e. The sum of
our Total Past Learning History (TPLH). We can describe these
influences in the following diagram:

Positive Islamic Psychology (P.I.P): Model to Achieve Peace Happiness and Success. This
model integrates the spiritual, emotional and mental domains in the Spiritual Existence
realm with the Physical realm as we exist in this earthly life.
1. The positive Islamic psychology model integrates all the
SEMP domain of the human self and the three inputs of
physical environment, interpersonal communication/social
environment and inner speech. The inner speech is the
dominant domain of the transforming behavior. Inner speech
is the most powerful tool given to us by Allah ta‟ala to
overcome our deficiencies in experiences at the physical and
social environment

2. All thoughts, actions, habits and behavior are the result of

our personal choice and responsibility. We as creatures given
free will by God to make a choice between good and bad.

3. As we develop the positive aspects and domains of our lives

i.e. the development of positive SEMP coupled with positive,
physical environment, interpersonal communication/social
environment and inner speech we will then nurture the
development of our positive Total Past Learning History
(TPLH).

4. Conversely, if we indulge in the negative aspect of our SEMP

we will negate our human development and this causes the
development of negative TPLH.

5. Our life on earth is a sum total of both positive actions and

behavior which then becomes our TPLH.

6. If we nurture out of our free will and choice to develop more

and more of our positive SEMP then we will achieve peace,
happiness and success in life.
7. Conversely, if we indulge in negative and destructive inner
speech, action and behavior, then we will face failure,
frustration and anguish in life.

8. Using our Positive Islamic Psychology model, we will be able

to integrate our feelings, emotions, thoughts and behavior to
achieve peace, happiness and success in this life.

9. The diagram below summarizes our personal choice and

responsibility in our PIP model

THE HUMAN SELF (TPLH) PIP

MODEL

Personal choice of
responsibility in our thoughts,
action, habits and behaviour

Development of negative TPLH Development of positive TPLH

Life on earth is the sum of

total both positive and
negative TPLH

More negative TPLH More positive TPLH

Failure in Life Success in Life

Personal Choice and Responsibility in PIP Model

10. Using PIP model, we can develop the most comprehensive
integrative transcendent model of human nature that can be the
basis of the future development of the Muslim Ummah to achieve
peace, happiness and success in the 21st century.

GROUP COUNSELING APPROACH IN PI-CBT FOR ISLAMIC

COMMUNITY DEVELOPMENT

We call our framework “Pi-CBT” i.e Positive Islamic Cognitive

Behavior Therapy. This is an approach that emphasizes the SEMP
areas that are already elaborated.

Pi-CBT counseling or therapy can be delivered on a one-to-

one basis. This will be done by trained psychologist certified in Pi-
CBT methodology. This approach will take a long time in developing
the necessary human resource and expertise in Pi-CBT. To resolve
this issue we can also develop practical Pi-CBT using group
counseling approach. We can conduct short courses to certify
qualified individuals to become Pi-CBT Life Coaches. These coaches
need not be professional psychologists but people with sufficient
training in Positive Islamic Psychology Techniques.

There are many sound reasons for using a group approach to

problem-solving or counseling in Pi-CBT. Some are common to all
groups; others pertain only to specific kinds of groups. Two basic
reasons for using the group approach to almost any kind of group
are for the efficiency and availability of more resources or
viewpoints in group settings. Bringing together a group of people
for a common cause saves time and effort, thereby increasing
efficiency. A group of people can offer more viewpoints, and hence
more resources. Group members often relate that one of the most
helpful aspects of their group is the variety of viewpoints expressed
and discussed.

Support Groups in Pi-CBT to Transform the Ummah

A support group is usually composed of 4 to 12 members and

meets monthly, weekly, or even twice weekly. In the meetings, the
members would share thoughts and feelings about themselves.
This hearing and listening to others provide multiple viewpoints
which serve as a basis for examining issues and developing a
feeling of commonality among members. Support groups enable
members to learn that other people struggle with the same issues,
feel similar emotions, and think similar thoughts.

There are tremendous needs for helping those with

psychological problems in the Muslim world. Support groups can
be set up as part of the mosque/community activities.

The Experience of Commonality / Universality by Using PIP

Life Coaches

In a group setting, people would often discover that they are not
alone – that other people have thoughts and feelings similar to
theirs. Some examples of groups in which shared common
experiences can be helpful. We can train our PIP Life Coaches to
work within our community to help:

a) People/youth with drug/alcohol addiction and related

problems.

b) Youth to addiction to online video games, online pornography

and related problems.

c) Parents of children with autism/ADHD/learning difficulty

share how they are managing and parenting their children

d) Family members of mentally ill patients share how they are

coping with the stresses and stigma from the society

e) Children of divorced parents talk about their experiences and

adjustment

f) Elderly people confined to convalescent centers support each

other in their effort to cope with loneliness and alienation

g) Family members of cancer/chronically ill patients find

comfort in hearing that others are also experiencing similar
challenges and struggling to carry on with their lives

h) Individuals with disabilities share their feelings and fears

about their disability

i) Stay at home mothers seek suggest and friendship with other

housewives

j) Recently divorced individuals and single mothers learn how

others are coping
k) Troubled youth going through adolescence/sexual/
morality/religious issues, etc.

l) Victims of a natural disaster share feelings about the loss of

loved ones, loss of property, or their sense of helplessness

m) Burnout and stress management groups for overworked

employees, etc.

n) People suffering from AIDS and chronic diseases.

o) Prisoners share their concerns about their loss of freedom,

upcoming release, or loneliness.

p) Many other socio-psychological problems that are currently

faced.

Our PIP Life Coaches can contribute towards the

psychological well-being of Muslims. The feeling of commonality is
helpful and therapeutic for most individuals and cannot develop in
individual counseling. Many people carry around fears they believe
to be unique to them. As group members grow comfortable with
one another and begin to take risks in sharing personal concerns,
thoughts, and feelings, they are often amazed that others in the
group have similar concerns. This provides a sense of “we-ness”
that is greatly reassuring.
 The following format/forms are some examples of practical
application of Pi-CBT in our life coaching and therapy session. We
have to create a centralized Pi-CBT resource center to collect, store,
disseminate all Pi-CBT research papers, protocols, testimonials,
format and other relevant materials, Examples of some forms for
Pi-CBT are attached.

PRACTICAL APPLICATION OF Pi-CBT IN OUR DAILY LIFE TO

ACHIEVE PEACE, HAPPINESS AND SUCCESS

There are many practical tools in our PIP handbook. One of these
tools is the ISDT technique.
Muslim scholars over the centuries have been using this
technique to overcome their ego-driven selves (al-nafs al-ammarah).
We are taught to reflect, contemplate and meditate on aspects of
our lives to ensure that we are on the righteous path (al-sirat al-
mustaqim). This approach of inner dialogue consists of daily
contemplation, meditation and reflection.
For example, in line with the hadith of the Prophet all
Muslims are enjoined to contemplate and reflect over their actions
had done during the day before they sleep. Upon reflection, this
gives them the opportunity to seek God‟s forgiveness for all the evil
deeds, devilish thoughts they might have committed during the
day. By using their inner speech and invocation they can meditate
a way forward to become better persons throughout their lives. By
practicing this inner speech dialogue they are actually shaping
their SEMP domain to be aligning towards goodness and in the
process reduce their egoistic self (al-nafs ammarah).
There are many examples in traditional Islamic practices of
using our inner speech to redirect and shape our lives towards
goodness. In Positive Islamic Psychology, we can call this process
Inner Speech Dialogue Technique (ISDT).
By using this technique we can direct our inner self to realize
our meaning and purpose in life. ISDT technique will slowly shape
our perception towards realizing our true purpose in life as the
vicegerents of God on earth. We only have three duties, that is
making our self-good, helping others to be good, and making this
world good for all inhabitants and pleasing to God.

Example of Using ISDT Technique

It illustrates how Mr Anas overcome his matrimonial crises and
found happiness by appreciating the salient qualities of his wife.
Mr Anas: What is happening in my house? I and my wife are so
disconnected that we don‟t have any joy at home anymore. Every
day I am having problem with my wife who has stopped
communicating with me.
Inner speech: You need to think positively on how to address her
problems.
Mr Anas: Oh “what can I do?. I have to think.
Inner speech: You may examine her two sides, the good and the
bad side. If she does not communicate with you, you can
sometimes begin to talk to her every day when you come back from
work. You can also praise her for the delicious food that she cooks
for you. You can ask her about the about daily activities of your
children.
Mr Anas: That sounds good…
Inner speech: Recall your beautiful relationship with her for the
last 10 years. Maybe you are so caught up with your office work
that you do not even have time for her. Also recall, how in the past
you used to have a dinner with her in a restaurant once a month.
Are you still as loving as you were before?
Mr Anas: I need to change and be positive by following the Islamic
way of how the Prophet led a happy family life. By doing this I need
to have a psychological balance in my inner speech which
eventually can give peace and happiness in my matrimonial life.
This practical application of positive thinking/psychology is
illustrated in the Qur‟an where Allah warned us against despising
our wives because if we dislike our wives, it is quite possible that
you may dislike something and Allah the Almighty has put
abundant khair in it (4: 19).
Inner speech: Can you explain this further?
Mr Anas: The khair mentioned in the verse could be spiritual
pleasure such as happiness or material pleasure such as wealth.
Inner speech: Is positive thinking able to solve this problem?
Mr Anas: Yes, because husband‟s positive attitude of tolerance,
forgiveness and gratitude have yielded positive result of resolving
internal conflict and overcoming problems created by domestic
violence.
Similarly, we can find another practical example in the life of the
Prophet Muhammad (PBUH) has warned that a Muslim should not
despise his wife completely. If he abhors her, he should think of
other side of her positive attitude which he will find pleasing.
Inner speech: In Sya Allah, I will start changing to be more
positive from today…

Example of Form 1

Pi-CBT: “Seeking meaning and purpose

in Life Review Technique

Define your meaning and purpose in life

Summarize your past experiences

Why are you in your current situation/problem/ psychological

dilemma?

What‟s the future that I want for myself/family/career, etc

 Example of Form 2

PIP Programs that I can do to shape my future

to a achieve peace, happiness and success

S: Spiritual Programs

E: Emotional Programs

M: Mental programs

P: Physical Programs
 Example of Form 3

Using Inner Speech Dialoque Technique (ISDT) Journal

Positive values to practice using
ISDT. Examples of theme below
1. Gratitude (shukr)
Journal of Dialoque and
using ISDT to transform
self i.e. from inner speech
to new behavior / habits
and way of life.

2. Forgiveness (Maghfirah)

3. Repentance (tawbah)

4. Serenity/seeking peace (Sakina)

5. Love and compassion

(al-Hubb wa al-Hanan)

6. Patience (Sabr)
 7. Reliance and confidence in Allah
(Tawakkul and Tawbah)

8. Developing good
character/personality (khuluq)

The above are some values you can begin using. Be creative!
Think of other positive values you wish to develop and create your
own journal form.

ADD YOUR ADDITIONAL VALUES

9.

10.

11.
 Example of Form 4

SHAPING POSITIVE VALUES TO ACHIEVE PEACE, HAPPINESS

AND SUCCESS S

Positive values Journal of Dialoque using

ISDT to transform self, i.e.
from inner speech

1. Connecting with love and joy

with family, friends and
society

2. Finding joy in giving and

helping others

3. Acceptance of change in life

4. Overcoming sadness,
depression, grief & challenges
in life

5. The joy of being the

Vicegerent of God on earth
a) Making myself good

b) Helping others to be good

c) Making this world good

and pleasing to God and
all creatures on earth

ADD YOUR ADDITIONAL VALUES

6.

7.

8.
Conclusion

By using our Positive Islamic Psychology approach and Pi-CBT

method, we hope to contribute towards the development of a
vibrant, dynamic and successful ummah that can live in peace and
happiness in the globalize 21st century and beyond. Insya Allah.

References

Ansari, Zafar Afaq. (1992).Quranic Concepts of Human Psyche, International

Institute of Islamic Thought and Institute of Islamic Culture Islamabad, Lahore.

Ahmed, Yahya. (1998). Veils and Keys: Possibilities of a Contemporary Spirituality

in the Light of Traditional Islamic Wisdom, Kuala Lumpur: A.S.Noordeen.

Al’Mahdi, Muhammad. (2004). Islamic Solution to the World’s Problems, Darul

Ihsan: The Khalifah Institute.

Al’Mahdi, Muhammad. (2004). On Being Khalifah of Allah,

Darul Ihsan: The Khalifah Institute.

Al’Mahdi, Muhammad. (2004). Understanding the Concept of Khalifah, Darul

Ihsan: The Khalifah Institute.

Al’Mahdi, Muhammad. (2005). Effective Islamic Parenting,

Darul Ihsan: The Khalifah Institute.

Al’Mahdi, Muhammad.(2005).The Unified Theory Of Existence: “ The Created
Universe”, Volume I, Darul Ehsan: The Khalifah Institute.

Al’Mahdi, Muhammad. (2005). The Unified Theory Of Existence: “ The Law of

Learning”, Volume II, Darul Ehsan: The Khalifah Institute.

Al’Mahdi, Muhammad. (2005). The Unified Theory Of Existence: “Human Social

Behaviour”, Volume III, Darul Ehsan: The Khalifah Institute.

Al’Mahdi, Muhammad. (2006). Getting Serious About Boy- Girl Relationships in

Islam, Darul Ihsan: The Khalifah Institute.

Al-Attas, Syed Muhammad Naquib. (1990). The Intuition Of Existence: A

Fundamental Basis Of Islamic Metaphysics, Kuala Lumpur: International Institute
of Islamic Thought and Civilization (ISTAC).

(1990). The Nature Of Man And The Psychology Of The

Human Soul: A Brief Outline And A Framework For An Islamic Psychology And
Epistemology, Kuala Lumpur: International Institute of Islamic Thought and
Civilization (ISTAC).

(1994).The Degrees Of Existence, Kuala Lumpur:

International Institute of Islamic Thought and Civilization (ISTAC).

1995).Prolegomena To the Metaphysics of Islam: An

Exposition of the Fundamental Elements of the Worldview of Islam, Kuala
Lumpur: International Institute of Islamic Thought and Civilization (ISTAC).

Badri, Malik, (2000). Contemplation: An Islamic Psychospiritual Study. Shelbourne

Enterprise Sdn, Bhd.
Chopra, Deepak. (2000).How to Know God: The Souls Journey into the Mystery of
Mysteries, Crown Publisher New York.

Eaton, Gai, (2000). Remembering God: Reflections on Islam, Islamic Text Society.

al-Ghazzali, Abu Hamid, (1964). Alchemy of Happiness. Lahore: Ashraf Publication

al-Ghazzali, Abu Hamid, (1971). The Revival of Religious Leanings (Ihya Ulum-id-
Din). Alhaj Maulana Fazlul Karim. F.K Islam Mission Trust.

Gulen, M. Fethullah, (2004) Key Concepts in The Practice of Sufism, The Fountain
publishing.

Herlihy, John (1990). In Search of the Truth: Contemporary Reflections On

Traditional Islamic Themes, Islamic OutReach Pakistan.

al-Jilani, AbdulQadir. (1994).The Secret of the Secrets: Islamic Text Society, UK.

Nasr, Seyyed Hossein (1993), The Need for a Sacred Science, United Kingdom:

Curzon Press, Ltd.

(1993), A Young Muslim’s Guide to the Modern World,

Islamic Book Trust, UK.

(2002), The Heart of Islam: Enduring Values for Humanity,

New York: Harper Collins.

(1976). Man and Nature: The Spiritual Crisis of Modern

Man, A Mandela Book, London.

Shariati, Ali (1979), On the Sociology of Islam, Berkeley: Mizan Press.

 (1980), Marxism and Other Western Fallacies: An Islamic
Critique, Mizan Press.

Unger, Robert M. & J. Kuppillas, Jr. (1991), Success is a Choice: Strategies for
Achieving Your Greatest Potential, Advantage Quest Publications.

Warren Rick, (2004). The Purpose Driven Life: What on Earth Am I Here For,
Zondervan, Mishigan, USA.

Walsch, Neale Donald, (2004). Tomorrow’s God: Our Greatest Spiritual Challenge,
A Mobius Book.

Yahya, Harun, (2002), Matter The Other Name For Illusion, Istanbul: Kultur
Publisher.

Yahya, Harun, (2002), Evolution Deciet: The Scientific Collapse of Darwinism and
Its Ideological Background, Istanbul: Kultur Publisher.

Zig, Ziglar & Jim Savage, (1982).Top Performance: How to Develop Excellence in
Yourself and Others, Printmate Sdn, Bhd Malaysia.

Zia Ullah, Muhammad, (1983), Islamic Concept of God, London: Boston and Henly.

Zohar, Danah (1990), the Quantum Self: Revolutionary View of Human Nature and
Consciousness Rooted in the New Physics, London: Bloomsbury.

Zohar, Danah (1997), Re wiring the Corporate Brain: Using the New Science To
Rethink How we structure and lead Organizations, Berret-Koehler Publishers, Inc.
San Francisco.

Zukav, Gary, (1989). The Seat of the Soul, A Fireside & Colophon.