Integrating indigenous healing methods in therapy: Muslim beliefs and practices

Haque, Amber; Keshavarzi, Hooman

doi:10.1080/17542863.2013.794249

Cited by 36 publications

(33 citation statements)

References 20 publications

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“…Religious rituals and practices are quite common in the Arab world but empirical studies in the context of PPD are nonexistent. Traditional healing practices for psychological disorders may prove helpful for this population (Haque & Keshavarzi, 2014;Ghubash & Eapen, 2009).…”

Section: Implications For Prevention and Treatmentmentioning

confidence: 99%

Prevalence and Risk Factors of Postpartum Depression in Middle Eastern/Arab Women

Haque¹,

Namavar²,

Breene³

2015

Journal of Muslim Mental Health

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Minimal research is available on postpartum depression (PPD) in women from the Middle East/Arab countries. A literature search revealed only 21 empirical studies conducted in the Arab world in the last 20 years. This paper attempts to analyze the existing data for prevalence and risk factors associated with PPD in the target population. The results of review are discussed with implications for prevention and treatment.

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Section: Implications For Prevention and Treatmentmentioning

confidence: 99%

Prevalence and Risk Factors of Postpartum Depression in Middle Eastern/Arab Women

Haque¹,

Namavar²,

Breene³

2015

Journal of Muslim Mental Health

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“…1994). Ghazzâlî also informs us that although these inclinations can never be annihilated, they can be brought into submission and transformed through the use of the power of discernment (AR: muḥâkamah), cognitive (AR: idrâk) and interpretive abilities, true knowledge, various spiritual (AR: maʿnawî) and psychological interventions, and strong willpower (Haque & Keshavarzi, 2014).…”

Section: Anxiety Of the Heartmentioning

confidence: 99%

“…In one sense, this intense conflict turns into a state of anxiety stemming the gap between the strong desire in his created human nature (AR: fiṭrah) to reach his ideal state (AR: ḥâl) and his current state. Ghazzâlî informs us that this state of anxiety may be reduced through education and discipline in proportion to the degree that the gap between these two states is closed (Haque & Keshavarzi, 2014), explaining that most people are at this state (Ghazzâlî, trans. 1994).…”

Section: Anxiety Of the Heartmentioning

confidence: 99%

“…Since in Freud's environment personal background and career were primary areas of focus, he was unable to identify a third fundamental organ related to ego consciousness in his theory. Nafsu'l-muṭmaʿinnah is the name given by Ghazzâlî at this third stage (Haque & Keshavarzi, 2014;Langgulung, 1991), and according to Jung's understanding, it is at this stage that, with its balancing and regulatory role, the ego realizes its potential to send the essence of a person's characterthat person's self-on a journey to become an integrated individual (Schroeder, 1992). Ghazzâlî, in a similar vein, states that this spiritual journey (AR: sayru'l-sulûk) is possible under the direction of the inner self (AR: rûḥ).…”

Section: The Psychological Value Of Ghazzâlî's Contributionsmentioning

confidence: 99%

“…Ghazzâlî sometimes uses the word nafs to indicate a person's ego/personality, whereas other times he uses it to mean ego consciousness (Haque & Keshavarzi, 2014), stating that based on the ability to control these attributes, there are three nafs categories /levels of ego consciousness (Umaruddin, 2003). Striving for continued survival, the first and most primitive level of ego consciousness is called nafsu'l-ammârah (the lower self).…”

Section: Four Fundamental Inclinations In Man's Naturementioning

confidence: 99%

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Four Inclinations in Human Nature: Evaluated in Light of Al-Ghazzâlî’s Concept of the Heart

Kemahlı¹

2017

SPC

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2 Šahwah/Ḥaywâniyyah (Arabic): Sexuality, excessive desire. Both concepts are used in this work.3 Ğaḍab (Arabic): Aggressiveness. Both concepts are used in this work.4 Rabbâniyyah (Arabic): Arrogance/Narcissism. 5 Šaytâniyyah (Arabic): Craftiness/Manipulation. Sometimes this notion is expressed with the term devilry in this work.6 Tafassuh (Arabic): When a person, society, etc. deteriorates through the loss its particular features and qualities, to rot. AbstractThis article examines human nature and behavior through the lens of Al-Ghazzâlî's concept of the heart (AR: qalb). The root of the Arabic word for heart means "turn, change." A great thinker of Islamic civilization, Ghazzâlî held the heart as the spiritual center of man and that whatever occurs inside it manifests itself in the outside world. Therefore, a human being attempting to know himself must first observe the emotions and minute details in the inclinations of their heart. Ghazzâlî's "heart" experiences continual change consequent to myriad forces from the physical (AR: jismânî) and the spiritual (AR: rûḥânî) worlds. Therefore, it is highly difficult to observe and understand this changeable spiritual organ. Ghazzâlî's heart is the center of sentience and is home to a range of base instincts and inclinations, which Ghazzâlî terms the attributes of the heart, dividing them into four fundamental categories: animalistic/lust, 2 predation/anger, 3 divine, 4 and satanic 5 attributes. Ghazzâlî states that since these powers affect and change human nature and direct behavior, they can lead to degeneration.6 Likewise, they can potentially provide an opportunity for human development and safeguard one's progeny when they are used as directed by the faculty of reason (AR: ͑ aql). Keywords İnsan Doğasının Dört Temel Eğilimi: Gazzali'nin Kalp Kavramı Üzerinden DeğerlendirilmesiÖz Bu makalede insan doğası ve davranışlarının altında yatan temel eğilimlerin analizi, İslam Medeniyetinin büyük düşünürlerinden biri olan Gazzali'nin kalp kavramı üzerinden ele alınmıştır. Gazzali'ye göre kalp, insan maneviyatının merkezi terimidir ve içerisinde her ne hâsıl olursa bunu dışarıya sızdırmaktadır. Bu sebeple kendini anlamaya ve tanımaya çalışan insan, önce kalbi hisleri ve yönelimlerindeki incelikleri dikkatlice gözlemlemelidir. Gazzali kalbin, cismani âlemden ve ruhani âlemden çeşitli güçler vasıtasıyla gelen etkiler nedeniyle sürekli olarak değişime uğradığını ifade etmiştir. Bu sebeple etimolojik kökeni "dönme, değişme" anlamına geldiği bilinen kalbin gözlemlenmesi ve anlaşılmasının oldukça güç bir iş olduğunu belirtmiştir. Gazzali'ye göre insan duyarlılığının merkezi kabul edilen kalp, birçok temel güdü ve eğilimi yapısında barındırmaktadır. Bu eğilimler Gazzali'de kalbin sıfatları olarak isimlendirilmiş; hayvaniyet/şehvet ve yırtıcılıktır/öfke , rabbaniyet , şeytaniyet olarak dört temel unsura ayrılmıştır. Gazzali, eserlerinde insan doğasını etkileyen ve davranışlarını yönlendiren bu güçlerin çeşitli tesirlerle değişime uğrayarak tefessühlere sebep olabileceğini bild...

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Personality Psychology from an Islamic Perspective

Haque

2020

The Wiley Encyclopedia of Personality and Individual Differences

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Integrating indigenous healing methods in therapy: Muslim beliefs and practices

Cited by 36 publications

References 20 publications

Prevalence and Risk Factors of Postpartum Depression in Middle Eastern/Arab Women

Prevalence and Risk Factors of Postpartum Depression in Middle Eastern/Arab Women

Four Inclinations in Human Nature: Evaluated in Light of Al-Ghazzâlî’s Concept of the Heart

Personality Psychology from an Islamic Perspective

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