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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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Book:Psychology from the Islamic Perspective
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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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Book:Psychology from the Islamic Perspective
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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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Book:Psychology from the Islamic Perspective
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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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Book:Psychology from the Islamic Perspective
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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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Book:Psychology from the Islamic Perspective
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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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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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Book:Psychology from the Islamic Perspective
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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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Book:Psychology from the Islamic Perspective
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