Assalamu alaikum
may i pls inviting again to our islamicpsychology institute and it's
ramzan seminar on 30th july at calicut townhall/india
The psychological form of ‘ikhsaasul lulmunnafas’ comes as the seeking
of the third mind. The mind has lost light (lulm). The reason for this
is hat proper items are not available from the relations which one has
followed till this time. Therefore as outward relations, in this mind
there is a thought which should greet and seek some other aim
internally.
Children to their parents, a disciple to his guru, a follower to his
leader, a worker to his master – in this way in all fields of life
there are some people who have identified the ‘lulm’ of within. Though
it cannot be said hypocrisy, it is a mind having internal estrangement
and similarity to it. There will have no result at all if we give
counseling or something by mistake, seeing it superficially. So it is
necessary that a doctor should have clarity regarding this. Among us
there is a large percentage of these mind holders. When this moves
into diabolical deviations nikhaf happens. But this mind may not be
able to identify that this is in this way. Then a doctor who studies
this and do ‘nasweehath’, receives a salvation also by saving the
patient from hypocrisy.
One does wrong. Then he is convinced that the motivation for that and
going forward in the same way are not successful. What he requires is
not the events in which he has interfered. It is a holy level of
something else. Though it is not clear for him how it is, he is
convinced it in not a relation which should be strengthened that had
been till this time. This mind which makes us say ‘lwalamna anfusana’.
Though there is neither objection nor negligence to previous
relations, the mind avoids a state from which it expects something
good, and greets in them outwardly. Since it is having it turns into
another thing which is real. This is the greeting mind. This is called
‘nafsul salaamath’ in the sense, ‘the mind of escaping’. The persons
in this state mingle outwardly with family and friends. But he
identifies that his goodness is internally in some other relation. The
meaning of this is not hat there is clarity in that identification. It
is unknown why it is so. It is not strictly desired also, as a fixed
alternative path. But the thing is that it has identified the
meaninglessness of the existing outward relations. Here the mind
becomes in lifeless state and the creativeness in a stagnant position.
All this time it is in ‘sub’haani’ nature. But mind may be diverted to
immoral companionships diabolically. Among us a good deal of people in
all fields such as religion, politics, employment, studies, earning
etc. are in a mental state of this kind. Another important
responsibility of psychotherapists is to study in detail and seek
remedies. For this we will have to study what are the different
ingredients of this mind.
1. The persuasive mind of ‘magfirath’.
2. How the mind travels where the verse of ‘magfirath’ is pronounced?
3. What are the things which mind abandons? Which is the order of
abandoning in things such as blood relationship, friendship, social
relations etc.?
4. Where this release is desired how much it is still without knowing
the way? How much intelligence and thought are in crisis?
5. How much the mind delights in abandoning which are identified as
not successful?
6. Instead of the abandoned, how much alternative this mind has found
internally?
7. Though outward relations are being saluted, how much sincerity is
there? And when outwardly interferes in the same relations how much
prick of conscience is there? How much diabolic hypocrisy it
identifies?
It is when we make these entire things subject for our study; we will
be convinced how much this mind in the third stage exists in us. The
treatments we do without being convinced of it, most often becomes
selfish. Because, if there is any relation which is requested to be
corrected in our advice, that will be highly disappointing. The idea
to strengthen it will be in vain
..........may i pls inviting u to this discussion,we r greeding to ur prescence
urs faithfully
dr zuhoori
Tuesday, July 7, 2009
Monday, June 29, 2009
MAJLISE RAMZAN'09
assalamu alaikum
To be moral, in a philosophical sense, is to be able to find a means of satisfying your desires without infringing the rights of others to satisfy theirs. In this sense, therefore, morality is primarily a socio-materialistic concept, in so far as its object is the equal distribution of pleasure.
The religious concept of morality is, however, diametrically opposed to this. To be religiously moral is to exercise self-control by curbing your desires and restraining your passion in order to attain your exalted status as a human being worthy of inheriting the Kingdom of Allah, and indeed, the whole world that has been put in your service. You could never be worthy of being a master of this world until you have succeeded in mastering your own "self', that is, being fully in charge of your inner kingdom.
Religious morality in this sense requires progress from the lower level of self-slavishness (being a slave to the self) to the higher level of being closer to Allah. Rather than a call for a better distribution of pleasure, morality is, in this sense, a call for braiding the shackles of pleasure.
The two approaches, the philosophical and the religious, are therefore totally different and they produce totally different human beings.
Materialistic philosophy, furthermore, has produced a materialistic man who seeks immediate pleasure, an immediate materialistic reward for all human activity, hence his 'temporal' orientation, that is to say, his approach to reality in terms of the 'pleasure of the moment', and what time has to offer. But moments are by definition transitory and time perpetually flies, so that this kind of man inevitably feels he is being left behind, and, paradoxically, with a lump in his throat. The greater the fulfillment of his desires, the greedier and hungrier they get. He bets on time, with no assets for the future; for as a moral human being, he expects death to come, unexpectedly; and, as the fleeting moments give him satisfaction only to take it away from him, he lives in anxiety, pulled apart by conflicting desires, until death comes in the end.
A believer has a different psychological make-up, however, and a different sense of morality based on a different human vision. He sees worldly pleasures for what they are, transitory and, in a very real sense, mortal. They constitute a test which, if passed, should admit him to higher ranks beyond this world. In need, the whole world is nothing but a path of transition from this world to the other, with Allah as the only security for such a trip. Allah is the only ruler who reigns supreme, and who determines His weal and woe. If all people decide to profit or do harm to him, they could not achieve anything that was not preordained, he believes, and that is why he is neither overjoyed by material gain, nor over- dismayed by material loss. If things do not go his way he would say to himself:
وَعَسى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ وَعَسَى أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لاَ تَعْلَمُونَ
YOU MAY HATE A THING, WHICH IS REALLY GOOD FOR YOU, AND YOU MAY LOVE A THING THAT IS REALLY BAD FOR YOU: ALLAH KNOWS AND YOU KNOW NOT. (Quran, 2:216)
He would fight, audaciously, never flinching from death, chanting:
أَيْنَمَا تَكُونُوا يُدْرِكُّمْ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ
WHEREVER YOU MAY BE, DEATH WILL OVERTAKE YOU, THOUGH YOU SHOULD BE IN RAISED-UP TOWERS. (Quran, 4: 78)
وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ اللَّهِ كِتَابًا مُؤَجَّلاً
IT IS NOT GIVEN TO ANY SOUL TO DIE, SAVE BY THE LEAVE OF ALLAH, AT AN APPOINTED TIME. (Quran, 3: 145)
He neither envies nor covets the property of anybody; indeed, he pities the 'multitude who walk in darkness', He listens to the whispers of his heart:
لاَ يَغُرَّنَّكَ تَقَلُّبُ الَّذِينَ كَفَرُوا فِي الْبِلاَدِ مَتَاعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ
LET IT NOT DELUDE THEE, THAT THE UNBELIEVERS GO TO AND FRO IN THE LAND; A LITTLE ENJOYMENT, THEN THEIR REFUGE IS JEHENNAM, AN EVIL ABODE. (Quran 3: 196-197)
إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا
WE GRANT THEM INDULGENCE ONLY THAT THEY MAY INCREASE IN SIN. (Quran, 3: 178)
مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الأَرْضِ وَلاَ فِي أَنْفُسِكُمْ إِلاَّ فِي كِتَابٍ مِنْ قَبْلِ أَنْ نَبْرَأَهَا إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ لِكَيْلاَ تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلاَ تَفْرَحُوا بِمَا آتَاكُمْ وَاللَّهُ لاَ يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ
NO AFFLICTION BEFALLS IN THE EARTH OR IN YOURSELVES, BUT IT IS IN A BOOK, BEFORE WE CREATE IT; THAT IS EASY FOR ALLAH: THAT YOU MAY NOT GRIEVE FOR WHAT ESCAPES YOU, NOR REJOICE IN WHAT HAS COME TO YOU; ALLAH LOVES NOT ANY MAN PROUD AND BOASTFUL. (Quran, 57: 22-23)
قُلْ لَنْ يُصِيبَنَا إِلاَّ مَا كَتَبَ اللَّهُ لَنَا هُوَ مَوْلاَنَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
SAY: NAUGHT SHALL VISIT US BUT WHAT ALLAH HAS PRESCRIBED FOR US. (Quran, 9: 51 )
These verses combine to inspire the believer with a serene mood, and perfect peace of mind:
الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ
IN ALLAH'S REMEMBRANCE ARE AT REST THE HEARTS OF THOSE WHO BELIEVE. (Quran, 13: 28)
Such a believer finds ample recompense for the conquered desires, warmth in his heart, and the sweet sense of inner freedom and inward light.
Believing in one Allah makes for inner unity: he receives inspiration from a single source; he fears one authority, hopes to please one power, and seeks to establish a permanent relationship with one ideal. Such, unity of source and target has a unifying effect on the soul. His character develops internal harmony that precludes all possibility of conflict or discord within.
This is the clue to Quranic psychology: it has immediate ethical and behavioristic implications that contrast sharply with Freudian psychology. Indeed, what is it that Freud has taught?
Freud believes that guilt is a kind of disease, that repentance is regression, that control of desires is repression, that regret is the outcome of a complex, and that forbearance is apathy.
Freud looked at all action in terms of behavior and motive, in disregard of the real intention and sincerity. He could only see the animal inside man, and dealt with human motivation within the framework of base appetites and lust. He believed that all dreams could be interpreted in this way: whatever was round, such as a cave, a ditch, a hole or a ring, stood for the female; while anything upright, such as a pen, a sword, a tower, a stick (and even a serpent) stood for the male; and all movement, such as walking, running, climbing, flying and swimming, stood for the sexual act.
He looked on the soul as completely isolated from its metaphysical sources but he could not recognize the devil's temptation, angelic whispers, or divine afflatus.
Of a child's attachment to his mother, he spun out an Oedipus complex--- an unconscious desire to kill the hated father, which assumes in the child the conscious behavior of flattering him and endeavoring to ape him. In the world of adults, however, this is compensated for by worship of the heavenly father, which, according to Freud, represents redemption of their unconscious desire to kill the earthly father.
Freud believed that human character assumed its final shape in the first five years of one's life; subsequently it became the destiny of the individual, and all psychiatry could do, would be in the nature of providing sedatives or helping the repressed feelings and desires to have an outlet. Freud could not see, in short, any other areas of the soul except the base, animalistic region.
The chief weakness of Freudian psychology is, however, its reluctance to recognize the possibility of change. Quranic psychology establishes this as a norm; cure is always possible because it involves a restoration of the original soundness of the human soul, the removal of extraneous element--- such as hate, malice, envy, lust etc.
According to the Quran, there are many levels of the human spirit apart from the low, animalistic one: the soul has seven 'grades' which proceed from temptation and expiation, to inspiration, and peace, to harmony and contentment, and finally, to perfection. Man can proceed from one grade to the next, higher and higher still, through obedience to Allah and genuine worship. Moderation has been established by the Quran as the ideal mode of behaviour.
We are met, everywhere, by instructive examples of the change within the soul from darkness to light, even instantly, by Allah's guidance. A prominent example was that of Omar Ibn-al-Khattab who, during the life of the Prophet, (Salla Allah Ta'ala 'Alaihi Wa Salam) instantly changed from a life of pagan cruelty and iniquity to one of exemplary and perfect justice:
وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا عَلَى سُرُرٍ مُتَقَابِلِينَ
WE HAVE STRIPPED AWAY ALL RANCOUR THAT IS IN THEIR BREASTS. (Quran, 15: 47)
Such is the kind of instant psychological cure which we learn from the Quran and which is not to be found in any other secular discipline.
Source: http://members.muslimsites.com/skalghazal/psychology.htm
To be moral, in a philosophical sense, is to be able to find a means of satisfying your desires without infringing the rights of others to satisfy theirs. In this sense, therefore, morality is primarily a socio-materialistic concept, in so far as its object is the equal distribution of pleasure.
The religious concept of morality is, however, diametrically opposed to this. To be religiously moral is to exercise self-control by curbing your desires and restraining your passion in order to attain your exalted status as a human being worthy of inheriting the Kingdom of Allah, and indeed, the whole world that has been put in your service. You could never be worthy of being a master of this world until you have succeeded in mastering your own "self', that is, being fully in charge of your inner kingdom.
Religious morality in this sense requires progress from the lower level of self-slavishness (being a slave to the self) to the higher level of being closer to Allah. Rather than a call for a better distribution of pleasure, morality is, in this sense, a call for braiding the shackles of pleasure.
The two approaches, the philosophical and the religious, are therefore totally different and they produce totally different human beings.
Materialistic philosophy, furthermore, has produced a materialistic man who seeks immediate pleasure, an immediate materialistic reward for all human activity, hence his 'temporal' orientation, that is to say, his approach to reality in terms of the 'pleasure of the moment', and what time has to offer. But moments are by definition transitory and time perpetually flies, so that this kind of man inevitably feels he is being left behind, and, paradoxically, with a lump in his throat. The greater the fulfillment of his desires, the greedier and hungrier they get. He bets on time, with no assets for the future; for as a moral human being, he expects death to come, unexpectedly; and, as the fleeting moments give him satisfaction only to take it away from him, he lives in anxiety, pulled apart by conflicting desires, until death comes in the end.
A believer has a different psychological make-up, however, and a different sense of morality based on a different human vision. He sees worldly pleasures for what they are, transitory and, in a very real sense, mortal. They constitute a test which, if passed, should admit him to higher ranks beyond this world. In need, the whole world is nothing but a path of transition from this world to the other, with Allah as the only security for such a trip. Allah is the only ruler who reigns supreme, and who determines His weal and woe. If all people decide to profit or do harm to him, they could not achieve anything that was not preordained, he believes, and that is why he is neither overjoyed by material gain, nor over- dismayed by material loss. If things do not go his way he would say to himself:
وَعَسى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ وَعَسَى أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لاَ تَعْلَمُونَ
YOU MAY HATE A THING, WHICH IS REALLY GOOD FOR YOU, AND YOU MAY LOVE A THING THAT IS REALLY BAD FOR YOU: ALLAH KNOWS AND YOU KNOW NOT. (Quran, 2:216)
He would fight, audaciously, never flinching from death, chanting:
أَيْنَمَا تَكُونُوا يُدْرِكُّمْ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ
WHEREVER YOU MAY BE, DEATH WILL OVERTAKE YOU, THOUGH YOU SHOULD BE IN RAISED-UP TOWERS. (Quran, 4: 78)
وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ اللَّهِ كِتَابًا مُؤَجَّلاً
IT IS NOT GIVEN TO ANY SOUL TO DIE, SAVE BY THE LEAVE OF ALLAH, AT AN APPOINTED TIME. (Quran, 3: 145)
He neither envies nor covets the property of anybody; indeed, he pities the 'multitude who walk in darkness', He listens to the whispers of his heart:
لاَ يَغُرَّنَّكَ تَقَلُّبُ الَّذِينَ كَفَرُوا فِي الْبِلاَدِ مَتَاعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ
LET IT NOT DELUDE THEE, THAT THE UNBELIEVERS GO TO AND FRO IN THE LAND; A LITTLE ENJOYMENT, THEN THEIR REFUGE IS JEHENNAM, AN EVIL ABODE. (Quran 3: 196-197)
إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا
WE GRANT THEM INDULGENCE ONLY THAT THEY MAY INCREASE IN SIN. (Quran, 3: 178)
مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الأَرْضِ وَلاَ فِي أَنْفُسِكُمْ إِلاَّ فِي كِتَابٍ مِنْ قَبْلِ أَنْ نَبْرَأَهَا إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ لِكَيْلاَ تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلاَ تَفْرَحُوا بِمَا آتَاكُمْ وَاللَّهُ لاَ يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ
NO AFFLICTION BEFALLS IN THE EARTH OR IN YOURSELVES, BUT IT IS IN A BOOK, BEFORE WE CREATE IT; THAT IS EASY FOR ALLAH: THAT YOU MAY NOT GRIEVE FOR WHAT ESCAPES YOU, NOR REJOICE IN WHAT HAS COME TO YOU; ALLAH LOVES NOT ANY MAN PROUD AND BOASTFUL. (Quran, 57: 22-23)
قُلْ لَنْ يُصِيبَنَا إِلاَّ مَا كَتَبَ اللَّهُ لَنَا هُوَ مَوْلاَنَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
SAY: NAUGHT SHALL VISIT US BUT WHAT ALLAH HAS PRESCRIBED FOR US. (Quran, 9: 51 )
These verses combine to inspire the believer with a serene mood, and perfect peace of mind:
الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ
IN ALLAH'S REMEMBRANCE ARE AT REST THE HEARTS OF THOSE WHO BELIEVE. (Quran, 13: 28)
Such a believer finds ample recompense for the conquered desires, warmth in his heart, and the sweet sense of inner freedom and inward light.
Believing in one Allah makes for inner unity: he receives inspiration from a single source; he fears one authority, hopes to please one power, and seeks to establish a permanent relationship with one ideal. Such, unity of source and target has a unifying effect on the soul. His character develops internal harmony that precludes all possibility of conflict or discord within.
This is the clue to Quranic psychology: it has immediate ethical and behavioristic implications that contrast sharply with Freudian psychology. Indeed, what is it that Freud has taught?
Freud believes that guilt is a kind of disease, that repentance is regression, that control of desires is repression, that regret is the outcome of a complex, and that forbearance is apathy.
Freud looked at all action in terms of behavior and motive, in disregard of the real intention and sincerity. He could only see the animal inside man, and dealt with human motivation within the framework of base appetites and lust. He believed that all dreams could be interpreted in this way: whatever was round, such as a cave, a ditch, a hole or a ring, stood for the female; while anything upright, such as a pen, a sword, a tower, a stick (and even a serpent) stood for the male; and all movement, such as walking, running, climbing, flying and swimming, stood for the sexual act.
He looked on the soul as completely isolated from its metaphysical sources but he could not recognize the devil's temptation, angelic whispers, or divine afflatus.
Of a child's attachment to his mother, he spun out an Oedipus complex--- an unconscious desire to kill the hated father, which assumes in the child the conscious behavior of flattering him and endeavoring to ape him. In the world of adults, however, this is compensated for by worship of the heavenly father, which, according to Freud, represents redemption of their unconscious desire to kill the earthly father.
Freud believed that human character assumed its final shape in the first five years of one's life; subsequently it became the destiny of the individual, and all psychiatry could do, would be in the nature of providing sedatives or helping the repressed feelings and desires to have an outlet. Freud could not see, in short, any other areas of the soul except the base, animalistic region.
The chief weakness of Freudian psychology is, however, its reluctance to recognize the possibility of change. Quranic psychology establishes this as a norm; cure is always possible because it involves a restoration of the original soundness of the human soul, the removal of extraneous element--- such as hate, malice, envy, lust etc.
According to the Quran, there are many levels of the human spirit apart from the low, animalistic one: the soul has seven 'grades' which proceed from temptation and expiation, to inspiration, and peace, to harmony and contentment, and finally, to perfection. Man can proceed from one grade to the next, higher and higher still, through obedience to Allah and genuine worship. Moderation has been established by the Quran as the ideal mode of behaviour.
We are met, everywhere, by instructive examples of the change within the soul from darkness to light, even instantly, by Allah's guidance. A prominent example was that of Omar Ibn-al-Khattab who, during the life of the Prophet, (Salla Allah Ta'ala 'Alaihi Wa Salam) instantly changed from a life of pagan cruelty and iniquity to one of exemplary and perfect justice:
وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا عَلَى سُرُرٍ مُتَقَابِلِينَ
WE HAVE STRIPPED AWAY ALL RANCOUR THAT IS IN THEIR BREASTS. (Quran, 15: 47)
Such is the kind of instant psychological cure which we learn from the Quran and which is not to be found in any other secular discipline.
Source: http://members.muslimsites.com/skalghazal/psychology.htm
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