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Aisha Utz Biography

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“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,”

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Book:Psychology from the Islamic Perspective
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“From the perspective of Islam, the ultimate goal of therapy is not simply to change thinking, emotion, or behaviour, but rather to have an impact upon the soul. This impact, in turn, will affect the other components of the human being. The foundation of any interventions will revolve around the spiritual development of the client. The focus on spiritual aspects will enhance the likelihood of effective and enduring outcomes. This is in contrast to secular approaches that focus on symptoms rather than addressing the primary cause, generally resulting in short-lived effects.”

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“In the Islamic framework, the heart is associated with more than mere affection and emotions. It is also the seat of intellectual and cognitive faculties and understanding, volition and intention. It is a 'super-sensory organ' that is cognizant of metaphysical truths. The heart is connected to the soul as an integral component, although the exact nature of this connection is unknown.”

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“Al-Kanadi states the following regarding the soul, based upon the work of Ibn al-Qayyim: The spirit is an entity which differs from the physical, tangible body. It is a higher type of luminous (or light-like) being, alive and moving, and it penetrates the limbs, circulating through them as water circulates throughout the petals of a rose, as oil circulates throughout the olive and as fire circulates throughout the burning embers of coal. One may reasonably perceive the soul filling and occupying the body; its form, though non-physical, is molded into the body's shape.”

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“An alternative definition of psychology from the Islamic perspective would include: the study of the soul; the ensuing behavioural, emotional, and mental processes; and both the seen and unseen aspects that influence these elements. This description stems from the notion that the soul is the basic element of life. It drives the behaviour, emotions, and mental processes of the human. The human psyche is not purely psychological; its essence is spiritual and metaphysical.”

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“However, inspiration may also refer to secretly informing someone of something. In the Qur'an, Allah gives us the example of the mother of Moses (عليه السّلام). She became very distressed when Moses was born because at that time, Pharaoh was killing all of the baby boys born to the Children of Israel. She was very worried and confused, not knowing how to protect him. Allah (سبحانه وتعالى) inspired into her heart and mind the action she should take.”

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“Excess in eating leads to laziness in fulfilling obligatory duties such as prayer, as well as other recommended acts. It increases the likelihood of disobedience by instigating desires and reducing self-control. A person is more likely to become angry, for example, after having overindulged. The mind also functions less effectively on a full stomach, and this has been confirmed by scientific research. When the stomach is full, more blood goes to that area to process the food, leaving less blood available for the brain.”

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“The suggested benefits of spirituality at the time of coping also include providing a source of comfort and means of healing from the traumatic experience; offering hope and optimism; giving meaning and purpose to the event; providing a framework for coming to grips with limits of personal knowledge, control, and resources; offering an external framework of control; and providing a way to 'transcend' the experience.”

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“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. This is the instinctive faculty given to humans by Allah (سبحانه وتعالى), by which we comprehend the reality of our existence and this world.”

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“The choices that we make will be reflected in our behaviour, thoughts, and emotions. This verse suggests that it is possible for the personality of an individual to be changed or adapted, preferably towards the path of goodness. Human beings are not simply 'victims' of genes or environment, but instead are freely acting agents who can choose to develop our full potential.”

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“At least 250 different systems of psychotherapy have been noted to exist, with possibly up to more than four hundred. Most psychotherapists do not adhere strictly to one single school of thought; instead they take an eclectic approach, in which they select from the variety of techniques those that are likely to be the most appropriate and effective for a particular client.”

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“Hamdan has also outlined several beneficial cognitions from the Islamic tradition that may be integrated into the psychotherapeutic process with religious patients. These include the following: 1. Understanding the temporal reality of this world, 2. Focusing on the hereafter, 3. Recalling the purpose and effects of distress and afflictions, 4. Trusting and relying upon Allah (سبحانه وتعالى), and 5. Focusing on the blessings of Allah (سبحانه وتعالى).”

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“Evidence for this theory comes from the finding that every species seems to have a genetically determined maximum lifespan. While the average life expectancy for humans has increased, the maximum lifespan has remained stable (approximately 120 years). There is also research to suggest that at an early age, our genes trigger hormonal changes in the brain and regulate the cellular reproduction and repair process. At some point in the process, the genes that promote growth are 'switched off,' and those that promote aging are turned on. This leads to a steady decline in the functioning of the body until death occurs. One may see changes not only in physical functioning, but in the cognitive, emotional, and psychological domains as well.”

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“Islam emphasizes reason; it is the basis upon which humans are held accountable for their choices. It is also the characteristic that elevates the human being above the rest of Allah's creation, if that gift is used appropriately. Islamic law is designed in such a way as to preserve reason and intellect and to ensure its well-being and freedom. Islam prohibits the use of any substance that may affect the mind negatively or decrease its ability in any way.”

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“Empiricism is a related concept; it assumes that the ultimate and true source of knowledge is experience, or inductive reasoning from experience. In other words, if something cannot be experienced through the senses, it should not be accepted as truth. In the Islamic conceptualization, it is clear that the reality is much more complex than modern scientists will admit. The unseen world (phenomena or aspects that cannot be known using ordinary human faculties) is actually much more extensive than the seen world, and this unseen world interacts with and influences the world that we observe.”

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“Psychologists assume that the shared characteristics of research participants reflect 'normality', but how accurate is this assumption? In fact, this postulation has been called into question by a relatively new field called cross-cultural or cultural psychology. Scientists are now beginning to understand that what may be normal in one society may not be applicable to other societies.”

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“Researchers have determined that a particular type of religious coping, collaborative religious coping, has the most benefit for the individual's physical and mental health. Collaborative religious coping involves seeking control through partnership with God in problem-solving. This means that the person relies upon God, while at the same time attempting to do his or her part to change or cope with the situation.”

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“Sleep is important for a variety of reasons. Science has confirmed the importance of sleep and rest, both physically and psychologically. Sleep helps the body to recuperate after a long day of work and effort, by restoring and repairing brain tissue; this is why we wake up in the morning feeling refreshed and energized. Research also indicates that sleep is important for concentration, storage of memories, creativity, problem-solving, and mood. Physically, sleep strengthens the body by boosting immune cells and fortifying the disease-fighting immune system.”

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Book:Psychology from the Islamic Perspective
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“The Prophet (ﷺ) stated that: «Every heart has a cloud covering it, with the similitude of a cloud covering a shining moon. It suddenly becomes dark when the cloud covers, but its brightness returns once the cloud has passed.» (recorded by at-Tabarâni and graded reliable by al-Albâni) In this hadith, the Prophet (ﷺ) presents an analogy. Our hearts are likened to the moon; just as the moon is sometimes covered by clouds that conceal its light, the heart is sometimes covered by clouds of sin that cover its light. At other times, the clouds go away, and the light shines again in the heart. The light increases when we strive to engage in acts that will increase our eemân.”

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“The Prophet (ﷺ) stated that: (recorded by at-Tabarâni and graded reliable by al-Albâni) In this hadith, the Prophet (ﷺ) presents an analogy. Our hearts are likened to the moon; just as the moon is sometimes covered by clouds that conceal its light, the heart is sometimes covered by clouds of sin that cover its light. At other times, the clouds go away, and the light shines again in the heart. The light increases when we strive to engage in acts that will increase our eemân.”

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