LYF - Islamic Psychology 1 + Dua Kumayl 21/12/2023

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[44:11][Music] [Music] B [Music] [Music] muh alamu alaykum dear brothers and sisters

[45:20]welcome everyone to our Dua K program series inshallah we'll be hosting

[45:25]uh um lecture series from now on every Thursday night we'll be

[45:32]hosting a Dua K program and um we are lucky to have

[45:35]with us for the first four uh weeks of this uh new

[45:41]Endeavor our beloved she Zer who is the head of mysticism and

[45:44]spirituality at the al- Mahi Institute after finishing his accountancy charted accountancy

[45:54]he traveled to Syria to learn Arabic and begin his haza journey

[45:58]he then returned to the UK to complete a masters in Islamic

[46:02]Studies at Ias before then move into Kum where he studied for

[46:09]11 years and at the same time that he was in Kum

[46:11]he also done his PhD he was a doctorate in Islamic philosophy

[46:17]and mysticism at the University of EXA he returned to the UK

[46:22]3 years ago and has been actively teaching and producing Islamic content

[46:28]ever since so please let's welcome our beloved scholar Z with a

[46:34]loud Muhammad Ali Muhammad I'd first like to start by thanking uh

[47:28]the Lebanese Youth Foundation and especially Musa for inviting me here today

[47:33]uh to start a series of lectures which are an introduction to

[47:39]Islamic psychology and this is a topic that has garnered a lot

[47:45]of interest because of the modern Focus nowadays on our mindset on

[47:50]our mental health and generally psychology itself has in a way way

[47:58]become religion religion seeks to show us the path to happiness and

[48:03]success it seeks to guide us along the way of dealing with

[48:10]the problems that we face in life in a way that is

[48:15]beneficial to our progression and our movement and as such because the

[48:22]world has become more has moved more and more away from organized

[48:26]religion religious expression still comes out in terms of psychology so what

[48:32]do I mean by this there is a or there was a

[48:37]view that since the world is becoming more material it is also

[48:42]becoming more secular that people are less and less interested in connecting

[48:47]with An Almighty with an absolute truth but over a number of

[48:53]years what has become clear is that that's not the case many

[48:56]people most people still want to have a connection with the sublime

[49:00]want want to have a connection with the almighty but the way

[49:05]they're connecting is changing whereas society as a whole was more collective

[49:12]in the past it has become more individualistic more atomistic people are

[49:19]more concerned with their nuclear family unit than perhaps with the whole

[49:24]of their connection with the wider Society so as human beings become

[49:31]more concerned with their own individual sphere then also those questions need

[49:38]to be dealt with in a way that is accessible in that

[49:42]individual sphere we're more likely to learn something from our phone than

[49:47]perhaps we are likely to learn something from a lecture per se

[49:50]or a snippet that is taken out of a lecture and put

[49:54]into a two-minute video because because we digest information differently and that

[50:00]is partially because of the fact that we have become more individual

[50:04]and less organized in the way that we digest and interact with

[50:08]religion so is not that religion has decreased the world has not

[50:14]become secular but what has happened is that the world is becoming

[50:21]more and more the term they used is unchurched it's not as

[50:28]organized anymore people want to develop but they want to develop in

[50:33]their own individualistic way and this is why Islamic psychology at the

[50:37]moment has become a conversation Islamic psychology in the traditional world is

[50:46]known as is the knowledge of the self or the knowledge of

[50:51]the soul and is something that is not an official subject Within

[50:55]in a Howa or traditional curriculum it is something that a person

[51:00]will pick up through Reading and through interacting and through finding out

[51:07]more about these issues you will study in after you've completed most

[51:12]of your studies this is something you will do even Beyond battle

[51:16]level something that you will attend out of personal interest you can

[51:21]attend classes on they are usually in two subjects in philosophy where

[51:25]you talk about the uh the states of the soul and the

[51:30]connection of the Soul with the body and then also in the

[51:35]lesson the lesson where we learn how to develop an Islamic personality

[51:40]so that is where we would usually find these kind of lessons

[51:47]but the more practical application of those lessons is very very informal

[51:53]in the Islamic world it is to do with a student teacher

[51:56]relationship or a mentor mentee relationship or even to the extent when

[52:01]we have in Islamic mysticism and Sufism a Sheikh and a student

[52:09]relationship these informal relationships is how these teachings were passed on generally

[52:13]so with the modern turn in Islamic psychology one of the main

[52:17]things that is occurring with this is a more formalization of that

[52:24]process the idea of being able to go to an Islamic psychologist

[52:28]or psychotherapist and receive that guided teaching that is important for a

[52:32]person's day-to-day life but before I get into all of that into

[52:38]a lot more detail first uh I just want to give you

[52:40]a quick outline of this lecture series and then go on to

[52:45]a few definitions and then talk about how Islamic psychology fits into

[52:50]um the Islamic sciences and also what the discussions are because I

[52:56]think the more clear we are about what we're talking about uh

[53:00]inshallah the better it will be so you can see here we

[53:05]have a series of four lectures this first lecture is going to

[53:08]talk about what Islamic psychology is and then we're going to move

[53:13]straight onto the second extent treaties on Islamic psychology one of the

[53:22]first writers on Islamic Psychology was alindi alindi wrote about depression he

[53:26]actually has a treaties about depression the type of depression he talks

[53:30]about is the type of depression that can be treated with therapy

[53:36]so he uses cognitive behavioral therapy to talk about how to deal

[53:42]with depression but when you come on to Abu Z he has

[53:45]a more nuanced approach and we're going to look into his treaties

[53:50]and how he looks at some therapies that are possible through uh

[53:53]talk therapy and some other therapies that are to do with physical

[53:57]issues then in lecture three we're going to move onto a very

[54:04]practical model of how we can understand our own psychology and uh

[54:09]how we can understand other people's psychology as well with the iceberg

[54:14]theory of psychology and Psychotherapy and then in lecture four we're going

[54:19]to talk about this key interaction between two words that we hear

[54:23]a lot the heart which is the and the intellect which is

[54:29]the and there is a lot of confusion as to what the

[54:32]difference between these two faculties are and where they are similar because

[54:37]the Holy Quran doesn't talk about the it uses the term from

[54:46]for example yeah or derivatives from the verb form but it doesn't

[54:55]use the term he uses the term right in ouri this is

[55:02]where we find the term so there is a lot of confusion

[55:04]of what is the akle what is the heart and Islamic psychologists

[55:09]tend to focus on the heart but as we all see in

[55:14]the discussion it is a lot more nuanced than that okay so

[55:18]what makes something Islamic when I'm talking about Islamic psychology what makes

[55:27]something Islamic what makes for example art Islamic Art what makes medicine

[55:35]Islamic medicine what is the actual if you like uh basis for

[55:39]which we call something Islamic or we say it is not Islamic

[55:44]there are a number of views not sure how well you can

[55:52]see this but I'll read them out as well so the first

[55:55]View is that any knowledge that is beneficial anything that is good

[56:00]is Islamic why is it Islamic because anything that is good has

[56:07]ultimately come from Allah anything that is good ultimately has a Divine

[56:13]Source whether it is the human being's intellect that comes up with

[56:17]something good the ultimate source of the human being's intellect is Allah

[56:21]yeah whether it's the human being's creativity the ultimate source of that

[56:25]creativity is Allah anything that is beneficial for mankind its ultimate source

[56:34]is Allah so as those people who are trying to follow the

[56:38]path that Allah has set before us yeah anything that is of

[56:47]wisdom is the Lost Property of the believer so we can absorb

[56:49]that and we can say that it is Islamic okay so anything

[56:58]positive that we see we can trace that back to Allah and

[57:01]therefore claim it to be Islamic this is the first View the

[57:05]second view is that when you want to say something is Islamic

[57:10]you have to derive that from the Islamic scriptural sources if it

[57:18]is in Quran if it is in Hadith it is Islamic if

[57:22]it is not in Quran if it is not in you can't

[57:28]say it's Islamic yeah if we take for example yoga poses yoga

[57:33]poses I haven't seen any Hadith maybe somebody can show me but

[57:39]I haven't seen a Hadith and I can't recall quranic ay as

[57:42]well about yoga poses so I would not say yoga poses are

[57:47]Islamic yeah but for view one they would say wait hold up

[57:55]does it have a benefit for mankind perhaps yeah it will increase

[58:01]your flexibility it will maybe help your state of mind then they'll

[58:06]say well then it must have a divine origin and therefore it

[58:09]will be Islamic so you can see how there is a tension

[58:15]between view one and view two finally the third view is that

[58:22]any knowledge that is produced in Muslim societies that also contributes to

[58:29]Islamic knowledge so if it is Muslims that have produced that knowledge

[58:32]then it is Islamic now why do they say that they say

[58:35]that because the Muslim doesn't do anything without a whole bunch of

[58:42]presuppositions a Muslim when they're investigating they're uncovering the system of Allah

[58:49]yeah when they are trying to solve a problem they're trying to

[58:53]solve it for society Fe right so all things that are produced

[59:00]in Muslim societies can be attributed to Islam because Muslims they use

[59:05]this word are Theory Laden they have a whole bunch of theories

[59:08]whenever they approach something so when they're pursuing knowledge they have that

[59:14]in mind so what are the implications of these views for Islamic

[59:18]psychology so the first one which was that anything is beneficial is

[59:26]Islamic is there anything in psychology which is beneficial Muslims have a

[59:30]greater claim to that it is Islamic so if there is a

[59:32]specific therapy that is useful we should take that and we shouldn't

[59:39]feel like this has come from a source that is not Islamic

[59:41]we should be confident to say that if it is good it

[59:46]is from Allah and we take it to be Islamic the second

[59:49]is no we have to start from a very different starting point

[59:53]if we want to know what it Islamic we don't just absorb

[59:57]what is coming from everywhere we first go back to the scriptural

[60:01]sources right we look at their the scriptural sources and consult them

[60:09]with the questions that are at hand you know the questions that

[60:12]are in in Psychology we have to try and answer them Faithfully

[60:16]from the scriptural sources that we have from the Quran and the

[60:21]Hadith and the third view is that we should draw on the

[60:26]Muslim intellectual Heritage so that knowledge body of knowledge that is produced

[60:30]in Muslim societies we should take that knowledge and we should base

[60:35]an Islamic theory of Psychology from there and the literature in Islamic

[60:41]psychology has has accepted all three views you'll find parts of all

[60:49]three views throughout the construction of what Islamic psychology is on the

[60:54]one hand Islamic psychologists are willing to accept methods and things that

[61:01]don't contradict with the values of Islam into a program of Islamic

[61:04]psychology especially if it has to do with science yeah so if

[61:09]there are some experiments or something like that to show uh how

[61:12]different hormones affect us they will accept that and they will accept

[61:16]it as Islamic on the other hand there is a concerted effort

[61:20]to go back to the scriptural sources and to try and consult

[61:26]them and thirdly they go back to the history of how Muslims

[61:30]have dealt with these issues and they take from there as well

[61:33]so all of these three views are are used so here you

[61:38]can see the basis of what's going on uh in Islamic psychology

[61:44]and what they consider to be Islamic so a quick definition of

[61:49]psychology I ask you what is psychology again there are different definitions

[61:54]I've just just chosen one so that we can look at it

[61:58]so psychology is the study of the human mind how it works

[62:03]so how the human mind works what goes on in the mind

[62:05]how things connect together and how that might affect Behavior okay so

[62:12]what's going on in your head and how that affects how you

[62:15]act it also refers to the application of knowledge which can be

[62:23]used to understand events so how you frame events in your life

[62:27]how you use the knowledge that you have to understand what is

[62:32]happening around you so understand events treat mental health issues and improve

[62:37]education employment and relationships primarily it studies people and looks at why

[62:44]they think and act like one like a person psychology allows uh

[62:50]humans to understand more about how the body and mind work together

[62:54]so there's an aspect of psychology that discusses how your body is

[63:00]affected by your mind and vice versa how your mind is affected

[63:08]by your body th uh thus this knowledge can help with decision

[63:12]making so these are the things that it produces number one decision

[63:16]making one of the key things in life is how we make

[63:23]decisions yeah because it impacts us it impacts our trajectories in life

[63:27]and it also impacts the people around us as well so why

[63:31]is psychology useful because it helps with decision making avoiding stressful situations

[63:37]or of course dealing with them we all have stress in our

[63:44]lives whether it is the small things like people cutting you up

[63:47]in the road or taking your parking space or whether it is

[63:50]bigger things we all have those stresses in life how do we

[63:54]deal with them sometimes the smallest stresses can cause a huge emotional

[64:00]breakdown for us right what are the strategies that we can use

[64:04]to deal with that stress time management right just literally putting your

[64:11]life in order why can some people put their life in order

[64:15]with time management and why can some people not do that is

[64:19]it something inherent is it something learned many many questions even around

[64:23]things like that setting and achieving goals and leads and this is

[64:30]the key and leads to happy and Effective Living the key key

[64:34]goal of psychology is to make us happy and that is also

[64:40]one of the key goals of religion one of the key goals

[64:42]of religion is to make us happy happy where happy right here

[64:50]in the dun and of course happy in the AK okay psychology

[64:55]focuses on the D but Islamic psychology should focus on happiness not

[65:02]just here here and there right but this is the key goal

[65:06]of psychology modern psychology however is still developing and in the very

[65:15]beginning Psychology was very antagonistic towards religion it was considered that you

[65:23]can't be a psychologist and take religion seriously psychology tried to establish

[65:30]its position amongst other Sciences by focusing on empirical evidence empirical evidence

[65:38]is evidence which deals with material causes and effects and of course

[65:45]the soul and you know life Direction and world view and God

[65:49]are all things that can't be measured so because they couldn't be

[65:53]measured they they were considered to be outside of the remit yeah

[66:00]a serious psychologist would not pay attention to religion however that has

[66:08]significantly changed uh now modern psychology is much more open to religion

[66:13]not only that though because psychology itself is a newer science many

[66:18]of the clinical approaches sometimes are contradictory or tentative rooted in certain

[66:25]Phil philosophical presuppositions and there is a lot more to unpack in

[66:32]Psychology itself but where we're more interested is the dialogue between psychology

[66:39]and religion so like I was saying in the beginning there was

[66:43]a very antagonistic discussion like two people who just don't get on

[66:49]yeah on the one hand the psychologists didn't take religion seriously but

[66:55]on on the other hand Muslim Scholars also were not very Pro

[66:59]psychology because of its encroachment on what religion was trying to do

[67:07]Psychology was saying we can make you happy without God and of

[67:14]course religion was like that's not possible that's something that we don't

[67:19]think is even possible so it was an antagonistic relationship but as

[67:24]as time has moved on psychologists have started to take religion more

[67:30]seriously and religious Scholars have opened themselves as well and that is

[67:35]because of the debates that have occurred in things like what happiness

[67:38]actually is and whether you can treat everybody in exactly the same

[67:43]way so there are more deeper realizations about a value neutral type

[67:50]of therapy or psychology rather people have to realize and especially psychologists

[67:58]and psychotherapists realize that they bring a lot of their own subjective

[68:05]ideas into therapy and into uh if you like what they will

[68:08]help the client to achieve okay so let me now give a

[68:22]uh you know a proper full uh idea of what Islamic psychology

[68:27]is uh Islamic psychology bases its perspective on psychology drawing from the

[68:35]Islamic intellectual tradition what is it trying to do it is trying

[68:39]to propose an alternative framework of psychology and Psychotherapy catering to Muslim

[68:48]sensibilities so things like our culture uh and the way Muslims are

[68:57]our beliefs and our texts so something that is authentically Islamic because

[69:04]Muslims when they want to improve their mental state they want to

[69:08]do it in an authentic Islamic way so they need a framework

[69:10]that is authentically Islamic Islamic psychology refers to the study and understanding

[69:18]of the Soul as informed by the Quran Hadith and the Muslim

[69:22]Scholars it also acknowledges the Deep Impact of colonialism in displacing indigenous

[69:30]narratives so Muslims consider their narrative to be something that had been

[69:36]overridden by Colonial mindsets and secular mindsets and now what they want

[69:44]to do is to repr propose these ideas for that will be

[69:49]more suitable for Muslims and they also consider this to be a

[69:55]better approach to well-being generally it is open to integration and the

[69:59]application of modern and traditional approaches and terms what are its sources

[70:12]Quran Hadith the Islamic intellectual tradition the experience of people already working

[70:20]in mental health so Muslim mental health practitioners will gain a body

[70:26]of experience and knowledge and so we will draw from that as

[70:31]well uh in Islamic psychology and of course since wisdom is the

[70:35]Lost Property of the believer then anything that is useful that can

[70:40]be incorporated into the framework of Islamic psychology then that is something

[70:44]that will be used so finally to look at some of the

[70:49]key concerns of Islamic psychology and uh Psychotherapy and I think here

[70:58]it will become very clear why Islamic psychology and Psychotherapy is very

[71:01]different to secular psychology and Psychotherapy so one of the first concerns

[71:07]is self-awareness and the F helping people to understand what their natural

[71:15]disposition is and reconnecting with that that is something that is a

[71:21]very Islamic thing yeah especially in the spiritual part that is one

[71:25]of the first steps that uh you know we have to all

[71:29]go through to find the within the next concern is to give

[71:37]us a map and understanding of the soul but based on scripture

[71:42]what does the Quran and tell and Hadith tell us about who

[71:49]we are right we want to know about the soul because the

[71:51]soul is something that we can't touch we can't look at it

[71:57]but we need to understand it and we can understand it through

[72:02]our scriptural sources the next one is J the combat with the

[72:06]self and the move towards self-improvement and specifically scriptural goals things like

[72:15]tawa tawa is something that is not a generic quality that every

[72:21]person is trying to attain it's something that Muslims are trying to

[72:24]attain ta these kind of values are specifically Islamic values and they're

[72:33]not easy to attain they are quite difficult to attain yeah so

[72:41]actually actualizing these religious relig ethical Concepts is something that is the

[72:48]is a concern of Islamic psychology and Psychotherapy you can see for

[72:53]normal day-to-day Muslims this is actually a really important subject right because

[72:59]we all have aspirations to manifesting the ideals of our scripture things

[73:06]like ta things like and if this is a subject that is

[73:08]supposed to facilitate that then is obviously an important one the next

[73:15]one here actualizing an Islamic view through cognitive behavioral therapy based on

[73:24]Islamic teachings there are many things in in the Islamic world view

[73:29]that are refined they are not grasped just on the first shot

[73:34]sometimes I run a workshop oned toed is our fundamental belief buted

[73:42]is one of the most misunderstood Concepts amongst Muslim we usually think

[73:49]ofed in numerical terms that Allah is one numerically but that is

[73:55]a very surface understanding ofed is such a concept that when is

[74:00]understood it is completely reformative it will reform your complete mindset okay

[74:08]so actually comprehending and understanding these views and readjusting your wiring for

[74:17]what that what the implications of that uh are is something that

[74:21]is a part of uh Islamic psychology addressing ontological anxiety so spiritual

[74:29]crisis when all of a sudden nothing makes sense anymore right those

[74:34]are things that are supposed to be dealt with by Islamic psychology

[74:40]and Psychotherapy reconciling secular Lifestyles and religious life and forming a modern

[74:47]Islamic personality many times Muslim feel like they're living two lives life

[74:52]outside and Muslim life how do you reconcile these two lives to

[74:57]have an authentic Islamic personality in the secular World holistic living concerning

[75:05]the health of the body mind and soul we want to live

[75:08]in a way that is good for our health our mind and

[75:12]our soul as well not just for the dun so for the

[75:17]dun but not just for the dun but also for the as

[75:18]well okay learning how to live that kind of lifestyle is something

[75:25]there is a concern of uh Islamic psychology and Psychotherapy specific religious

[75:34]related issues like scrupulous OCD which we call in Arabic waswas I'm

[75:40]sure many of you understand have heard and seen of what waswas

[75:45]is waswas is when somebody becomes very particular over religious obligations so

[75:48]for example they might think that every time they make wo that

[75:54]there's something that went wrong with that wo so they will remake

[75:57]wo and then when they remake wo something that was not wrong

[76:02]the first time is now wrong the second time and they'll keep

[76:05]doing that and entering into a cycle like that it won't be

[76:08]surprising that we are not the only religion that faces that problem

[76:15]there have been many studies about Judaism and how in Judaism the

[76:18]same problem is faced but this is also an specifically Islamic in

[76:22]the sense that it involves specific Islamic obligations but wasas don't doesn't

[76:28]stop at actions waswas where do you think it happens most happens

[76:35]in the mind right it can happen with actions but it can

[76:41]happen with other things as well especially with beliefs there a difference

[76:47]between doubts and waswas but that is a specific issue guilt and

[76:52]sin addiction so dealing with the guilt of committing sins is one

[76:56]thing sometimes people can take it too far and also things that

[77:03]are specifically sins in Islam not necessarily problematic outside of Islam and

[77:10]are addictions this is a big one as well Jin possession the

[77:14]evil eye and black magic those are all concerns of Islamic psychology

[77:20]and Psychotherapy trauma in Muslim societies so as we know around the

[77:25]world Muslims go have been through a lot and go through a

[77:31]lot and there are traumas in Muslim societies and Muslims do not

[77:35]want to that to be cured or they do not want help

[77:41]from anyone other than someone with a similar mindset it is usually

[77:46]uh you know uh secular powers that cause some of the problems

[77:53]in the the Muslim Societies in the first place and then finally

[78:00]religiously inspired therapy so solutions that come from our sources things like

[78:06]prayer things like n or admonition and also a type of self

[78:10]therapy as well which is encouraged where we reflect on our own

[78:13]actions and we work through our own issues and problems so this

[78:20]was an introduction uh inshallah next time we will talk about uh

[78:24]Abu Z AL bal's uh treaties uh just one final thing I

[78:30]have a telegram channel so if you would like to see more

[78:33]content uh please join [Music] that do you want to something than

[78:54]um brothers and sisters does do you guys want to do Q&A

[78:58]does anyone have any questions for the she good okay oh I

[79:08]was going to end it Salam uh just quick question so basically

[79:17]like Islam um Islam acknowledges like um the the main mental health

[79:24]disorders like OCD anxiety depression ADHD so just yeah that's it that's

[79:30]what I understand it from you right yeah for sure there is

[79:43]a crossover but there are other things that are not currently within

[79:47]the scope of secular psychology so things like uh you know uh

[79:51]reconciling a secular and Rel religious life things like Jin possession that

[79:58]is absolutely not in a secular environment many other things like that

[80:04]jih again some of the uh addictions that are specifically Islamic so

[80:08]there there are things if you like the the the two come

[80:11]together in the middle for some things and they are separate for

[80:16]other things as well yeah because the soul if you think about

[80:19]it the soul and your mind it is it is this there's

[80:23]quite a lot going going on in there right sometimes people have

[80:25]a problem let's say something happens in their life they have a

[80:28]problem reconciling how Allah can do that to them yeah that is

[80:34]something that would be more in Islamic Psychotherapy than in secular Psychotherapy

[80:40]they'll say yeah what I don't know all right was we we

[80:42]try and answer that yeah what's our what's our purpose being on

[81:06]Earth thank you for your question in the uh Holy Quran Allah

[81:13]subhana wa tala says that he has not created man and humans

[81:19]except to worship him in the Hadith when they talk about this

[81:23]Ayah they say except to know him yeah so worship him doesn't

[81:32]mean just the I is one form of worship to worship him

[81:35]is to know him to know Allah to recognize Allah and we

[81:40]also have or better still from the Quran itself yeah so we

[81:51]have we'll show him the signs in the horizons and in ourselves

[81:54]until it becomes clear that uh he or it is the truth

[82:00]okay so our purpose in life is to while life unfolds in

[82:07]front of us we should become conscious of the Allah that is

[82:11]in our life and take everything back to his worship if we're

[82:17]able to do that then we will find happy life in this

[82:23]world because So within this life we'll find a very pure life

[82:28]and also will be successful in the as well the purpose of

[82:34]us being here is so that can Allah can unfold his generosity

[82:39]and mercy he's put us here so that he can be kind

[82:42]to us he's put us here so that we can live a

[82:49]beautiful life yeah no words sleeping sorry Salam alikum um sorry um

[83:09]so do we have specific tools that we use in Islamic therapy

[83:16]that's different than secular therapy so like CBT or other things thanks

[83:34]thank you for your question yeah we have specific tools uh CBT

[83:39]is key uh in fact when we look at Abu Z AL

[83:45]bal's text you will see why Muslim psychotherapist say CBT is actually

[83:49]Islamic because it originated in very early Islamic sources uh but also

[83:55]as you come to the different problems so for example if you

[83:57]take gin possession Jin possession is to do with something called Rya

[84:03]Rya is taking verses of the Holy Quran and using them in

[84:07]a specific way for gin position so we have some methods that

[84:10]are similar some methods that are different and a lot of methods

[84:15]that are taken and reformed so for example when we look at

[84:17]the iceberg Theory you'll see there that we've taken a concept that

[84:20]has you know that's Western and made it very Islamic such that

[84:27]it's no longer really Western if you like the sources from there

[84:30]and it's different questions here should I just have all at alayum

[84:47]so my question is um in your opinion why would you deem

[84:52]let's say I'm just assuming why would you deem Islamic psychology to

[84:55]be more Superior as an approach compared to psych secular psychology CU

[84:58]I know a lot of Muslims who just take their regular secular

[85:00]approach and sort of haven't really gravitated towards Islamic psychology so what

[85:04]are the benefits in your opinion and why is it a more

[85:09]Superior approach thank you alikum um so from the perspective of doing

[85:28]hijama um uh and that in connection with Jin possession Hass the

[85:32]rest of it there's a lot of it coming from theah in

[85:36]its understanding and the tools and that kind of stuff is there

[85:42]a particular reason why uh from the from the Shia tradition that

[85:45]we don't have enough out in the mainstream or it just not

[85:47]being spoken about as as much or is it an Indo pack

[85:52]thing or yeah than thank you both for your questions um so

[86:18]you when we're talking about the benefits of Islamic psychotherapy and psychology

[86:23]and whether it is Superior or not to another approach I think

[86:32]on the one hand it comes to how we consider the Islamic

[86:39]sources in being Superior so if I was to say to you

[86:44]if I derived an understanding of the human being and where they're

[86:48]supposed to go and what practices will be useful for them from

[86:52]the Quran and the Hadith some people would say that was Superior

[86:56]than if we take that from uh you know a secular approach

[87:03]or our own ideas or I mean if you take so in

[87:07]in the secular World specifically Zen Buddhism is one of those uh

[87:12]if you like uh religions which has been elevated quite a bit

[87:16]and the reason why is because it is secular so its practices

[87:22]are easily used by a secular approach you wouldn't see for example

[87:26]prayer in a secular environment because prayer is not something that uh

[87:31]connects with a secular mindset if you don't believe there's anyone there

[87:36]then how are you going to pray to that entity so I

[87:42]think when it comes to the benefits and whether it's Superior or

[87:46]not it will come down to what the framework is that is

[87:49]surrounding that what I find usually with Muslim Muslims is that Muslims

[87:54]will take something secular and internalize it within their own system of

[88:00]belief so they will do meditation but not as a secular thing

[88:03]they'll do meditation as a vehicle to towards their religious ideals right

[88:13]so I think even uh even Muslims don't consider a secular approach

[88:19]Superior what they'll do is take a practice that is useful and

[88:22]internalize it and use it in their own uh way so I

[88:28]don't know if that yeah okay uh and then the next question

[88:31]about hijama Jin possession and Sh literature not in the mainstream uh

[88:37]you're absolutely right uh Jin possession is considered and dealing with Jin

[88:42]possession is considered to be one of the means the occult Sciences

[88:48]they're not uh regularly discussed there is literature but that literature is

[88:55]primarily in you know Muslim languages of the Muslim world like Arabic

[89:01]and uh farsy uh it's definitely not an Indo pack thing because

[89:05]gin possession and stuff like that is very widespread in the Indo

[89:09]community and there's a whole load of people trying to deal with

[89:14]it um so yeah I think in English you have more on

[89:19]uh gin position and maybe the of and things like that rather

[89:27]than it just being Shia Sunni kind of divide Salam uh you

[89:37]mentioned black magic and you mentioned the Jin how powerful they are

[89:44]affected on a human being because we can see sometime someone he's

[89:47]a normal person and turn to be like he's not normal anymore

[89:51]so what the sort of solution for this because I'm not sure

[89:57]if you find some similarity in your life or on a friend

[90:00]of yours has passed through this yeah I mean uh when it

[90:07]comes to Gin possession gin possession varies in its strength um it

[90:12]is okay so it is a uh area which is not straightforward

[90:19]sometimes Muslims will attribute something to Jin possession when it's not anything

[90:26]to do with Jin but we do believe in Jin and we

[90:30]do believe in Jin possession we do believe in Black Magic it's

[90:34]in the Holy Quran especially black magic the story of suan it's

[90:38]very clear that there is something called Black Magic so we do

[90:42]believe these things the problem is sometimes we're diagnosing them and sometimes

[90:46]what to do about them because there's not that many practitioners who

[90:52]are are honest in this field as well because it is so

[90:58]unknown unformalized you'll find that there's unfortunately many people trying to make

[91:01]money in this area of dealing with gin position in Black Magic

[91:06]so I certainly believe it's there um but now what to do

[91:14]about it when you think you've identified it is a lot more

[91:18]difficult did that answer your question yeah what does Islamic psychology have

[91:34]to do with a child with a child thank you very much

[91:40]very good question uh is how you feel important to you as

[91:51]a child yeah right is your uh development and how you will

[91:56]progress through life important to you as a child yeah so because

[91:59]these things are still important to Children psychology also applies to children

[92:03]as well and that is why psychology starts to Branch out it

[92:06]branches into education so how to educate children so that they have

[92:13]a good State of Mind for example I think now how old

[92:17]are you nine so how do you feel about the 11 plus

[92:22]exams right medium at the moment when you get to 10 you'll

[92:28]feel worse about it all right now that is from the psychology

[92:33]of a child how they're going to deal with a stressful situation

[92:34]and the question is should we put a child through that kind

[92:36]of stressful situation at that age or not that is a question

[92:43]for psychology you see yeah thank you for the very easy to

[92:48]digest introduction it was very well um I didn't want to ask

[92:54]but you mentioned it too many times not to ask specifically on

[92:57]genin possession from my very limited research and findings I've yet to

[93:03]come across any concrete Islamic evidence on the idea and concept of

[93:10]a gin possessing a human body can you advise on where I

[93:14]would find this evidence from the orith or Quran please a scriptural

[93:18]Source you want a scriptural Source I don't have one on the

[93:22]top of my head a scriptural Source but it is something that

[93:28]is widespread within the Muslim world so I think from that perspective

[93:31]is probably easier even when you come with a scriptural Source you'll

[93:35]have to find an authentic one which is going to be more

[93:40]difficult we have obviously Traditions about things like uh uh protecting yourself

[93:50]from certain uh undesirable forces use using certain prayers and things like

[93:55]that but an actual possession I don't know I haven't seen yeah

[93:59]I appreciate that but I just want to get to the the

[94:04]core of you said specifically believe it exists based on what I've

[94:08]seen it and I've seen it been treated how did you conclude

[94:11]that was a gin possession uh it was very very clear I'll

[94:16]talk about the details with you afterwards but it was very clear

[94:21]it was a gin possession um would take one more question um

[94:28]and then been going while sorry about the state of this mic

[94:30]um I did see your hand go up but is there a

[94:36]sister that wants to yeah I'm going to take this okay Salam

[94:52]alaykum um I was wondering why today's societies are becoming more indiv

[94:57]individ individualistic and Uncharted as you said um when it comes to

[95:01]religion and religious practices um this will be the last answer and

[95:14]inshallah we have food coming so please stay behind inshah we we

[95:19]will eat and uh for anyone that wants to ask the she

[95:21]questions after the food as or anything personal that feel free to

[95:27]go up to him as long as he has time thanks so

[95:32]he's basically announcing open season on uh okay so the source of

[95:41]increased individual individualism they have a few reasons one of the reasons

[95:47]they give is that because of increased safety because people are safe

[95:52]they have to rely Less on communial ties uh because of uh

[96:00]increased if you like Financial ability they don't need to rely so

[96:04]much on their on on their ties cultural ties to make it

[96:12]through life so that paves the way for a more individualistic lifestyle

[96:15]you can go to work come home and you'll be fine right

[96:20]so that plus you know all the entertainment that is there and

[96:25]other things that can occupy your time so if you go to

[96:28]the gym then you go to work then you come home then

[96:29]you watch Netflix you're perfectly happy in your own bubble so these

[96:36]These are the kind of factors that they're saying uh affect individualism

[96:40]and then the unchurched aspect comes also from the history of religion

[96:46]in this country specifically and also the Western World the rejection of

[96:51]Catholicism and the kind of uh uh structure of authority of the

[96:59]church has led people to basically move away from the church and

[97:05]as they move away from the church they still are concerned about

[97:08]you know being happy they're still concerned about the major questions in

[97:13]life they're still concerned about the but they just don't want to

[97:17]do that in a formal setting they want to do that within

[97:22]that individual setting so that they also realize their spiritual goals while

[97:27]living their life in this Society so those those are some of

[97:31]the factors there yeah

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