Building and Developing the Islamic Psychology
Translated from the Arabic: بناء النفسية الإسلامية وتنميتها


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Building and Developing the Islamic Psychology
By: Professor
Bilal Fathi Salim


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Building and Developing the Islamic Psychology

Abu Muhammad / Khalifa

19/5/2004


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Table of Contents
First: Defining Concepts
1- Concept of Personality
2- Concept of Mentality
3- Concept of Psychology
4- Ideas
5- Concepts
Second: Formation and Construction of Psychology
* Formation of Islamic Psychology
* Linking Reality with Information
* Some Examples of That
* Linking Information with Reality
* Did Islam Establish Concepts Through These Two Paths?
- The occurrence of the term "remembrance" with linking reality to information
- The occurrence of the term "remembrance" with linking information to reality
Third: Methods of Islam in Creating the Correct Perception of the Concept
1- Giving Examples
2- Artistic Imagery
3- Stories
4- Environment
5- Encouragement and Discouragement
6- Good Role Models
7- Competition in Good Deeds
Fourth: Preserving and Developing Psychology
1- Establishing Piety in the Individual
2- A Good Environment
3- Acquiring Islamic Culture
4- Repentance and Seeking Forgiveness
5- Acts of Worship
6- Supplication
7- Encouraging Reflection and Contemplation
Fifth: The Most Important Ideas Contributing to the Special Formation of Psychology
Basic Beliefs
Secondary Beliefs
Standards
Concepts
- The Impact of Basic Beliefs on the Formation of Psychology


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* Faith in Allah, Exalted is He, and His Attributes
Sixth: The separation of thought from feeling
When does thought separate from feeling?
Seventh: An example of linking reality with information
- Fear
- What does a person fear? And how has Islam refined this aspect?
1- Fear of death
2- Fear for sustenance
3- Fear for the future
4- Fear of harm
5- Fear of the unknown
6- Fear of the strong
7- Fear for those they support
Building and developing the Islamic psychology

First: Defining concepts
There are several concepts that must be defined before starting the topic of building and developing the psychology, which are:
- Personality
- Mentality
- Psychology
- Intellectual foundation
- Intellectual leadership
- Ideas and concepts
1- The concept of personality
The term personality is an artificial source, derived from the word (person), and it refers to any body that has height and appearance(1). Its usage has predominated for humans over others, without preventing its use and derivatives in non-human contexts, as it is applied to something that has prominence, manifestation, and distinction from its surroundings.
Philosophers have used it to denote the conscious self of its being, independent in its will. Perhaps in this usage, there is a transition from the material usage and the material description of a human in relation to its environment to the moral usage and moral description, in that what most distinguishes a human from its surroundings and from others is its mental and psychological reality. Although a human is distinguished in its creation, form, and body from other tangible creatures, Allah, Exalted is He, said: “Indeed, We have created man in the best stature”(2); yet its moral distinction, that is, its mental and psychological distinction from other tangible beings, is greater and more significant.
__________
(1) Al-Mu‘jam al-Wasit, entry (shakhs).
(2) Surah al-Tin, verse


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The use of the term shifted to denote this distinction and became a convention, thus it became a term that refers to a person in terms of their intellectual aspect regarding thinking and awareness, and their psychological aspect regarding feelings, inclinations, and behavioral motivations. Accordingly, the personality of every individual consists of two components, with no third: the intellectual and the psychological. The person's physical appearance, whether in terms of height or width, beauty or ugliness, or attire, whether harmonious or not, has no bearing on the judgment of a person's personality; rather, the judgment focuses on the manner of their thinking and the totality of their inclinations. The term personality is thus applied as an artificial source to the individual in terms of what distinguishes them, and indeed, the greatest distinction lies in their intellect and emotions.
2- The Concept of Mentality
The term "mentality" (al-aqliya) is an artificial source derived from the word "reason" (aql), and the word reason means thinking and perception. However, making the word an artificial source adds a new meaning in addition to the meaning of reason, which is the manner of reasoning, that is, how one comprehends things. This manner does not refer to the mechanism of thinking, as that is the meaning of reason, not mentality. What is observed in humans is that in their thinking and judgment about things, they start from a conceptual framework, and the conceptual framework is a general idea that allows for the construction of subsidiary ideas upon it. Therefore, it is called a framework, even though it is an idea; but due to its generality and comprehensiveness, it is suitable for building smaller ideas upon it. Thus, relying on a conceptual framework in the process of thinking serves as a basis for judging things, that is, a foundation for reasoning about them and issuing judgments on them; this is what is meant by mentality. Therefore, mentality refers to the manner of reasoning about things, that is, adopting a conceptual framework for judging things.
The Islamic personality takes Islamic belief as the foundation for thinking and judging things. If this personality encounters an incident, it views it as fate and divine decree, and thus acts according to the patience and accountability that this perspective entails, knowing that it is ultimately good for them. On the other hand, the capitalist personality views the incident as a calamity; as if it were the end of the world for them, due to the harm they have suffered as a result of that incident. However, if they emerge unscathed from the incident and gain some benefit from it, they begin to see it as good. Thus, their measure for judging a single matter is purely utilitarian, unlike the Islamic personality, which has made Islamic belief the basis for judging the incident and determining its stance towards it.
3- The Concept of Psychology
The term "psychology" is an artificial source, derived from the word "self" (nafs). Although the word "self" has different meanings in the Arabic language, the intended meaning here relates to a person's inclinations and emotional traits. They say: "So-and-so has a good self" if he loves good for others, and they say: "He has an elevated self" if he is humble. It is noted in usage the emotional aspects of being content with the truth, or feeling arrogance, or being distinguished by eagerness and greed, or other matters that are driven by emotions and motivations.
The formulation of the artificial source from this term necessitated an increase in meaning beyond the previous meaning of the self, in accordance with the linguistic rule "every increase in structure necessitates an increase in meaning." It is a manner of connection between emotions and the intellectual framework at


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the person, and the intellectual foundation that transforms those feelings into regulated inclinations according to that foundation.
And a human being has a vital energy that drives him towards satisfaction, which consists of organic needs and instincts, and human behavior; that is, the actions he performs are to satisfy those organic needs and instincts. These drives for satisfaction, if they are linked to his intellectual foundation and the concepts derived from it, become inclinations and shape the psychology of the individual.
In his behavior, he is driven to satisfy an innate need or a manifestation of instincts within him, and his behavior for satisfaction is linked to a specific concept about this satisfaction. This drive to engage in behavior becomes regulated by the related concept, and in addition to that, the drive is accompanied by a certain feeling towards the behavior that satisfies, making the concept influential in the individual from two aspects:
- The intellectual aspect: that is, it determines the ruling on this satisfaction, whether it is satisfied in this way or in another, and it defines his stance towards that event and his perspective on that thing. If this occurs, he develops a mentality characterized by the concepts he holds and the intellectual foundation from which those concepts emerged.
- The psychological aspect: that is, it determines the type of feeling accompanying the satisfaction, whether it is contentment or anger, love or hatred, longing for it or aversion from it, and so on. If this occurs, the feelings accompanying the drives and the behaviors resulting from them are formulated, transforming into inclinations, and he develops a psychology characterized by the concepts that contributed to the formulation of feelings and their transformation into inclinations.
If the concepts that contribute to the formulation of feelings and their transformation into inclinations align with the concepts that determine the type of behavior, the individual acquires a distinctive personality defined by the intellectual foundation from which those controlling concepts in both the intellectual and psychological aspects emerged, thus coloring his personality. If the concepts are Islamic and stem from Islamic belief, the personality becomes Islamic; if the concepts are capitalist and stem from capitalist belief, the personality becomes capitalist. If this does not occur for a specific individual, his personality may be chaotic or contradictory.
If this happens, the belief becomes for him an intellectual leadership, meaning it provides its holder with criteria that guide his judgments about things, his drives towards them, and his inclinations towards them in a specific direction necessitated by that belief, thus becoming a leadership. And since specific ideas govern this, and those ideas stem from an intellectual foundation which is the belief, it becomes intellectual, and hence the term (intellectual leadership) arises.
- Ideas: the plural of idea, and an idea is a judgment on reality, and it is called an idea because it is the product of a thinking process, after transferring reality through the senses to the brain and linking it with previous information about that reality. The product of this linking process is a judgment on that reality, which is the idea. Thus, our statement: "There is no deity but Allah," is an idea because it is a judgment on the perceived reality from the perspective of its creation. And our statement: "Honey is sweet," is a judgment on the reality of honey after it has been transferred to the brain through the sense of taste,


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And it was linked to the previous information about tastes, and the result of this thinking was the idea that honey is sweet.
- Concepts: Concepts are the meanings of ideas, and the concept is the meaning of the idea, not the meaning of its words and sentences, meaning that the idea must have a reality that a person perceives and believes in. The perception of the reality of the idea can be either through sensory perception or through mental conception. If the reality of the idea is perceived and belief in its reality is established, the idea transforms into a concept in the mind of the one who has experienced that and believed it.
This can be expressed as follows:
Perceived by the senses
The idea expresses a reality                or                Believed in              Concept
Conceived by the mind

For example, in saying: honey is sweet, this statement is an idea, and since the senses perceive the sweetness of honey in reality and believe this perception, meaning they affirm the correspondence of this statement to the reality it refers to, then this statement and this idea transform into a concept in the mind of the one who perceives that and believes it.
Secondly: The formation and construction of the psychology:
Since the psychology is the mixture of drives and emotions with concepts, and its regulation in a person with the concepts related to it to transform it into inclinations that are regulated in their appearance, stimulation, and desire for satisfaction according to those concepts, it is essential for the formation of the psychology to establish correct concepts about life and about things within it.
Establishing correct concepts about life and about things within it can only occur through the existence of a comprehensive idea about the universe, humanity, and life, about their relationships with what precedes them, and about their relationships with what follows them. Thus, a correct belief is necessary for the emergence of correct concepts that govern behavior and emotions.
Islamic belief is the only correct belief that provides the correct concepts about life, as it alone acknowledges the human condition of incapacity, deficiency, and natural need, and it alone convinces the mind. These are the two measures of the correctness of any belief.
In the following pages, we will discuss the role of Islamic belief in the formation and construction of the psychology, and its role in its development, as it is the only correct belief.
Formation of the Islamic psychology:
Islamic belief has come to provide humans with the correct concepts about life, and to establish the correct system that organizes their lives and behavior within it, and their positions on everything that their senses encounter from things and events. It has provided them with a set of standards to use as a basis for judging things, actions, and positions, and the concepts that blend with their emotions to transform them into inclinations.


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In other words, the Islamic creed has taken on the responsibility of shaping the human mind and psychology to create a distinguished personality, one that progresses in its thoughts, behaviors, and inclinations in an upward manner, ensuring the existence of that distinguished Islamic personality, safeguarding it, and guaranteeing its elevation and growth from good to better, and from high to higher.
This research will address the Islamic concepts that constitute the Islamic psychology, the concepts that ensure its preservation, and the concepts that guarantee its elevation. However, it will begin with the methods of creating the concept, that is, transforming intended ideas into concepts that influence one's judgment on things, affect one's motivations towards them, and impact the accompanying feelings of those motivations.
It has been stated in the research that an idea that affects the mentality and the psychology must transform into a concept, and it has been noted that the transformation of an idea into a concept can only occur through the sensory or conceptual understanding of the reality of the idea, along with the belief in this understanding of the reality of the idea. Sensory perception is related to tangible realities, while conceptual perception pertains to unseen realities that cannot be grasped by the senses.
The formation and construction of the psychology cannot occur all at once or in a single instance; rather, it must happen gradually, after the individual accepts the foundational creed upon which their mentality and psychology will be built. They begin to transform the ideas and information brought by the creed into concepts that act upon their judgments and inclinations, and this can be achieved in one of two ways:
1- Linking reality with information or ideas
2- Linking information and ideas with reality
The research will elaborate on each of these methods with detailed explanations and examples.
Linking reality with information:
A person lives in this universe with its:
- Things                - Events               - Relationships
They must determine their perspective towards what their senses perceive of those things, events, and relationships. They must take a stance on what occurs, regardless of their involvement in its occurrence, and they must engage in actions to satisfy their organic needs and instincts related to their surroundings. A stance must be accompanied by an inclination, in addition to the emergence of a specific motivation towards what occurs.
They will also perform actions and behaviors that correspond to what their senses perceive as a result of the stimulation of certain motivations that drive them to undertake those actions.
Naturally, for a human being, the sensation of reality generates thoughts about it, as a result of linking the perceived reality with the information they possess.
However, this is not sufficient; this linkage must align with their intellectual framework in order to achieve psychological and mental harmony; otherwise, their inclinations will contradict their concepts, leading to anxiety.


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When a person makes belief the foundation for thinking, that is, a basis for linking reality with information, the formation of concepts will emerge from this intellectual foundation, resulting in the shaping of motivation and its blending with the concept, thus forming the appropriate inclination for that situation or behavior.
If a person proceeds in life with this method, that is, linking everything that their senses perceive from things, events, and relationships with the information they possess based on Islamic belief, that is, on the basis of the criteria that belief provides for this type of thoughts or judgments; the person gradually walks the path of forming their psychology, step by step, just as a great building is constructed brick by brick.
Some examples of this:
1- A man sees a woman, and a woman sees a man, which stimulates the instinct of reproduction in each of them. If he moves from sensation to action without passing through the stage of thought, he degrades to the level of an animal. However, if he reflects, he will link this reality with the information he has about it, building this connection on the basis of the intellectual principle he holds, specifically with the concept related to this reality. Accordingly, he determines his position based on the concept, whether to fulfill the desire or not. If his basis for linking and measuring is Islamic belief, he reaches the ruling of prohibiting the gaze if the seen is foreign to the viewer, thus refraining from looking. By repeatedly applying this mechanism every time this reality presents itself, the stimulation of desire becomes linked to the legal ruling, which emerges from his intellectual foundation, and inclinations that support this, accompanying that process, are formed, such as: fear of Allah, fear of His punishment, aversion to sin, and longing for Paradise... thus he refrains from sin out of hope for Allah's pleasure.
2- He sees wealth and sees things that require the money he does not possess. If his intellectual basis is not Islamic belief, he will likely feel regret for not being able to obtain it, and perhaps the instinctive drive will push him to engage in wrongful behavior to acquire money and achieve satisfaction. However, if his basis for measurement is Islamic belief, he links this reality to Allah's division of sustenance, thus finding reassurance in Allah's wisdom in testing him with that trial, and he remains patient, hoping for Allah's pleasure and what Allah has prepared for His servants in Paradise.
3- If Allah has not granted him sons; whenever he sees a reality related to sons, his position will be according to his intellectual basis. He will feel regret if his foundation is not Islamic belief, but he will be content, patient, and hopeful regarding what Allah has decreed for him, believing that Allah alone grants daughters and sons, and that He makes whom He wills barren.
4- He needs money; if his measure of benefit is self-interest, he will borrow with interest, and his motivation will form with satisfaction in that. But if his measure is the legal ruling (lawful and unlawful), it will form...


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The motivator has a sense of aversion and dislike for that, so he refrained from it and sought a legitimate way to save money.
Thus, every time reality presents itself to a person, and they adopt the same stance and make the same connection, the link between the motive and the concept is strengthened for them, and the inclination is shaped accordingly, at the level of each individual situation, and it extends to all the situations they encounter, leading them to develop their psychology in an upward trajectory.
In linking reality with information on a conceptual and doctrinal basis, we mention here the role of the surrounding environment in shaping a person's concepts. A good environment and a righteous community help its members form correct concepts, contribute to shaping individuals' motivations in accordance with prevailing concepts, and create in them the appropriate inclinations towards things, events, and relationships.
A corrupt environment and a corrupt society help individuals form incorrect concepts, and they shape their motivations in a way that aligns with what is prevalent in society. Thus, a contradiction arises between the intellectual foundation of individuals and the concepts, motivations, and inclinations that emerge from the influence of the surrounding environment. Therefore, you find that most people suffer from psychological disorders that lead to a constant feeling of anxiety, a lack of harmony and congruence with oneself, and dissatisfaction with oneself.
Linking Information to Reality:
A person is never free from the stages of learning they go through, and many people use the method of memorization and rote learning for the information they acquire. While this method may be suitable for a person up to a certain age and for specific subjects, it is not appropriate for them beyond that age, nor for all the things they learn. If they continue with the same method after reaching maturity, they will not become mature, because the essence of maturity is discernment. Therefore, some modern educational methods tend to adopt approaches that distance the learner from memorization and rote learning, such as experiential learning, play-based learning, self-directed learning, collaborative learning, and other methods that essentially link information to reality. This aims to equip the child or learner with this style of learning at an early stage. However, the question that must be posed here is: where is the reliance on the intellectual foundation in linking information to reality?
What is meant by linking information to reality is when learning occurs, and learning is not limited to sessions of knowledge and circles of study, but a person may hear information from a satellite channel, or hear it from someone, or read it in a pamphlet. The Islamic method in teaching requires taking information and ideas to act upon them, and this means two things:
1-     Linking information and ideas to reality
2-      The basis of this linkage is the intellectual foundation
This means forming concepts, and regarding psychology, this means the blending of motivation with the new concept, and forming the correct inclination that this concept necessitates. This also occurs gradually, not all at once, because studying the idea and linking it to its reality while relying on it...


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The intellectual principle requires sufficient time for the reality of the idea to be conceived and represented in a manner based on the measure that emerges from the intellectual principle.
Thus, for the formation of the psychology, the method of study and the method of learning for a Muslim must rely on understanding, and we do not mean understanding the meanings of words and sentences, but rather understanding the meaning of the idea, conceiving its reality, and believing in it, that is, recognizing its correctness through perceiving its conformity to its tangible reality, and consequently affirming that idea. This is if the idea is related to a tangible reality; however, if the idea pertains to an intangible reality, then its belief, based on the correctness of its foundation from which it emerged, creates a specific conception for it, and this conception must align with what the idea itself indicates and the affirmation of that.
So when a Muslim studies the idea that revival is intellectual elevation, he connects it to its reality. If he feels the idea's conformity to the reality it indicates and affirms that conformity, it becomes a concept for him, influencing his motives and inclinations related to that idea, such as the yearning for true revival. When he senses something in reality that corresponds to what has become a concept for him, he gains reassurance in his heart regarding the correct concept he holds.
And when he studies the legal ruling related to theft, he feels its conformity to his reality, it becomes a concept for him, and he reshapes the motives and inclinations related to that reality to align with the new concept. His psychological response to this reality becomes appropriate to the belief he holds and the measure that emerged from it, leading him to detest this act and recoil from it, remembering the punishment of Allah, Exalted is He, for those who commit it, causing him to tremble in fear of Allah and His punishment.
And when he studies the legal ruling regarding the implementation of Allah's law, and that faith is not complete without it, and he knows the punishment for disobedience to Allah, and when he conceives the torment of Hell and what Allah has prepared for the sinners therein, his heart trembles, and his skin shivers when he remembers all this and brings its image to mind. He rushes to work towards implementing Allah's law, seeking the pleasure of Allah, fleeing from His anger and punishment, thus his motivation to work for the implementation of Allah's law becomes strong. This work becomes accompanied by it, and he finds himself only in sessions of dialogue, discussion, and calling to Allah, and to the implementation of His law, hastening towards it, coming forward and not turning back, rejoicing in what Allah has prepared for His working servants of high ranks and greater pleasure from Allah.
Does Islam establish concepts through these two pathways?
- Connecting reality with information
- Connecting information with reality
The answer to that is: Yes, this is indicated in the use of the Quranic term (remembrance) and its derivatives, as this term appears in the Quran fifty-two times, and it has the following meanings, as indicated by the language and pointed out by the interpreters:
1-     Reason
2-     Contemplation
3-     Repentance
4-     Guidance


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5-      Faith
6-      Intellectual distinction
7-      Response
8-      Gratitude
9-      Lesson

All of these meanings are unified by a common concept, which is presence of mind, that is, the mental image of the intended matter in those verses, and presence of mind necessitates the connection of the recalled concept to its motivator and the accompanying inclination.
The term "remembrance" (tadhakkur) has been used in the Qur'an in two different ways:
First: When it mentions a cosmic matter, or a tangible reality, it follows it with one of the derivatives of remembrance, which means linking the tangible matter to previous information, relying on faith.
Second: When it speaks about the Qur'an, or about an idea, or about a legal ruling, it follows it with remembrance, which means linking the information or idea to its reality, relying on faith.
Let us clarify this with some examples of each of these two methods:
First: The occurrence of the term remembrance with the linking of reality to information
1-  Allah, Exalted is He, said: “Did We not grant you a long enough life so that whoever would remember could remember, and the warner came to you?” In this verse, Allah establishes a proof against the disbelievers by giving them a sufficient lifespan for remembrance, a lifespan that includes things, events, and relationships, as it necessitates linking them to the previous information in a person, and determining the perspective towards them. Despite this, He sent them a warner who provides them with the correct intellectual foundations to build concepts about things.
2-  Allah, Exalted is He, said: “And it is He who made the night and the day succeeding each other for whoever desires to remember or desires gratitude” (Al-Furqan/62). In this verse, Allah informs us of His making the night and day alternate with their events, things, and relationships, and that in this is a reminder for whoever desires. The Muslim connects what he sees and observes with the information he possesses, building that on faith, to form a new concept for everything he has seen, witnessed, and experienced during the night or day.
3-  Allah, Exalted is He, said: “And it is He who sent the winds as good tidings before His mercy, and We sent down from the sky pure water, to give life to a dead land and to give drink to what We created of livestock and many people. And We have certainly distributed it among them that they might remember, but most of the people refused except for disbelief” (Al-Furqan/48-52). The distribution of rain and watering, and the observation of people witnessing that, necessitates remembrance, that is, contemplation and linking reality to the related information based on the intellectual foundation.
4-  Allah, Exalted is He, said: “O Children of Adam, We have certainly sent down to you clothing to conceal your private parts and as adornment; and the clothing of righteousness—that is best. That is from the signs of Allah that perhaps they will remember” (Al-A'raf/26). Contemplation of clothing and reflection upon it and linking it to previous information is based on the intellectual foundation.


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It forms a new concept that the person carries, which affects their behavior, motivations, and inclinations, as a result of the remembrance required by the sensory verse.
To other texts that used the term "remembrance" accompanied by a verse from the verses of Allah in His creation.
Secondly: The occurrence of the term "remembrance" with the connection of information to reality:
1- Allah, Exalted is He, said: “A Book which We have sent down to you, blessed, that they may reflect upon its verses and that those of understanding may be reminded” {Sad/29}. In this noble verse, the wisdom behind the revelation of the Qur'an is to reflect upon its verses in a way that leads to remembrance, which is the act of bringing to mind, meaning to connect what is in it to the reality it discusses. This implies that one should study the Qur'an verse by verse, linking each verse to its context, while relying on the correct foundations derived from the intellectual framework.
2- Allah, Exalted is He, said: “A surah We have sent down and made obligatory, and in it We have sent down clear verses so that you may remember” {al-Nur: 1}. What has been revealed in Surah al-Nur is a collection of legal rulings related to the social system, along with some other ideas, and the intended fruit of this is remembrance, that is, recalling the legal ruling along with the reality it was revealed to address, formulating the motivations related to the actions that the legal ruling was revealed to address, and shaping the inclination towards it. The result is aversion to adultery, false accusation, and forbidden gaze,...
3- Allah, Exalted is He, said: “O you who have believed, do not enter houses other than your own houses until you seek permission and greet their inhabitants. That is best for you, that perhaps you will be reminded” {An-Nur/27}. The term "reminded" appears here after a legal ruling, which necessitates the presence of awareness that combines the ruling with the motivation and the formulation of the accompanying inclination in terms of acceptance and submission.
The methods of Islam in establishing the correct understanding of the concept:
Islam has employed many diverse methods to establish the correct understanding of the concept it seeks to convey and provide to the Muslim. Among these methods:
1- The use of examples: The Noble Qur'an and the pure Sunnah have frequently employed examples to depict the reality being discussed in a manner that is as close as possible to the senses, in order to establish the concept, blend it with its motivation, and shape the accompanying inclination. Allah, Exalted is He, said: “And We have certainly presented for the people in this Qur'an every kind of example that perhaps they will remember” {39:27}, and He, Exalted is He, said: “And Allah presents examples for the people that perhaps they will remember” {14:25}.
Among the examples of parables in the Noble Qur'an is His saying: “And Allah sets forth the example of a good word like a good tree, whose root is firm and its branches are in the sky...” (Ibrahim). Thus, the Exalted One depicted the good word as a good tree with a firm root in the ground, its branches extending into the sky, so that the concept of the good word is associated in the mind of the Muslim with a pleasing image that encourages its possessor to seek it and adhere to it.
One example of the use of parables in the Sunnah is his saying (peace and blessings be upon him): "The example of the one who upholds the limits of Allah and the one who transgresses them is like a group of people who cast lots on a ship. Some of them got the upper deck, and some of them got the lower deck. Those who were in the lower deck, when they wanted water, would pass by those in the upper deck..."


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They said: "If we were to make a hole in our share, we would not harm those above us. If they leave them alone, they will perish, and they will all perish together. But if they take them by the hand, they will be saved, and they will all be saved." In this hadith, there is a representation of the community that operates within the limits set by Allah, and the community that exists within the boundaries of Allah, in order to link the concept to an image that is associated with it in the mind, strengthening the required concept, which is enjoining what is good and forbidding what is wrong, and ruling by what Allah has revealed.
2- Artistic imagery: as His Exalted saying: “And do not backbite one another. Would one of you like to eat the flesh of his brother while he is dead? You would detest it.” In this imagery, there is an unmistakable aversion to the sin intended here, and the Qur'an, with such imagery, makes the legal ruling beloved to the Muslim or repels him from the disobedience of Allah, Exalted is He.
3- Stories: Allah, Exalted is He, said: "And thus We relate to you from the news of the towns what We strengthen thereby your heart," and He, Exalted is He, said: "Indeed, in their stories is a lesson for those of understanding." The Noble Qur'an employs the method of narrating the stories of the ancients, which contain lessons that contribute to the strengthening of the heart of the Messenger (peace and blessings be upon him) and the bearers of the message after him.
4- The Environment: Islam, in its rulings, legislations, and treatments, aims to create a sound environment that influences both the individual and the community towards the optimal shaping of the psychology. Thus, if an individual's piety falls short of elevating him or of deterring him from actions contrary to Islam, then public opinion serves as a deterrent for him. The bad appears in society like a black spot on the skin of a white bull, which stirs within the individual a sense of deficiency and criticism from others. Consequently, the surrounding environment assists the individual in shaping his psychology in the optimal and elevating manner, helping him avoid the pitfalls of the self. The Messenger of Allah (peace and blessings be upon him) said: "The believer is a mirror to his brother," so a Muslim sees through the eyes of his brother the faults and violations within himself, and he strives to correct and overcome them.
5- Encouragement and Warning: The Noble Qur'an employs the methods of encouragement and warning in most of its rulings, which stirs within the Muslim's soul a longing for what his heart desires and fear of what it does not desire. Indeed, He, Exalted is He, has encouraged the paradise and what it contains of everlasting bliss, and has warned against the fire and what it contains of painful torment. This makes the motivation for piety and adherence to the commands of Allah, Exalted is He, and avoidance of His prohibitions intrinsic. Thus, one refrains from unlawful earnings, awaiting what Allah has prepared for him in paradise, and abstains from unlawful gaze and forbidden sexual gratification, yearning for the houris in paradise. He draws closer to Allah, Exalted is He, fleeing from falling into sins and escaping from entering the fire. There are many examples in the Noble Qur'an and the pure Sunnah regarding encouragement and warning; I will mention here just one example.
Allah, Exalted is He, said: {And do not think that Allah is unaware of what the wrongdoers do. He only delays them for a Day when the eyes will stare in horror {42}‏ racing forward, their heads raised high; their gaze does not return to them, and their hearts are empty {43} And warn the people of the Day when the punishment will come to them. Then those who wronged will say, "Our Lord, delay us for a short term; we will respond to Your call and follow the messengers." Did you not swear before that you would have no end? {44} And you lived in the dwellings of those who wronged themselves, and it became clear to you how We dealt with them, and We set forth for you the examples {45} And they had plotted their plot, and with Allah is their plot.


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Allah knows their plot, though their plot was such that mountains would be moved by it {46} So do not think that Allah will fail in His promise to His messengers; indeed, Allah is Mighty, the Owner of retribution {47} On the Day when the earth will be changed into another earth, and the heavens as well, and they will come forth before Allah, the One, the Subduer {48} And you will see the criminals on that Day bound together in chains {49} Their garments will be of tar, and the Fire will cover their faces {50} So that Allah may repay every soul for what it earned; indeed, Allah is swift in reckoning {51} This is a message for mankind, that they may be warned by it and know that He is only one God, and that those of understanding may take heed {52}), (And Paradise will be brought near to the righteous, not far off {31} This is what you were promised, for every one who turns to Allah and keeps His commands {32} Whoever feared the Most Merciful unseen and came with a returning heart {33} Enter it in peace; that is the Day of Eternity {34} They will have whatever they wish therein, and with Us is more {35}
6- The good example: Islam made it obligatory for the Muslim to take the Messenger of Allah, peace and blessings be upon him, as an example in all his deeds and words, so he strives to follow the Messenger’s action and word and holds to it, because obeying the Messenger in what he made obligatory saves the Muslim from Allah’s punishment and brings him closer to Allah the Exalted, and following him in the recommended acts is a means of nearness to Allah the Exalted. Allah the Exalted said: (You have in the Messenger of Allah an excellent example for whoever hopes for Allah and the Last Day and remembers Allah often), and He made following him a reason for Allah’s love for the servant. Allah the Exalted said: (Say: If you love Allah, then follow me, and Allah will love you and forgive you your sins) Al Imran/31.
7- Competition in good deeds: Islam urged Muslims to race in good deeds and to compete in drawing near to Allah the Exalted, and in this competition there is a polishing of the psychology and a rising with it. Allah the Exalted said: (For the like of this let the workers work), and He said: (And for that let the competitors compete) Al-Mutaffifin/26. And He said: (Race to forgiveness from your Lord and a Paradise as wide as the heavens and the earth, prepared for those who believe in Allah and His messengers) Al-Hadid/21, and He said: (So race to good deeds) Al-Baqarah/148 and Al-Ma’idah 48, and He said: (and among them is he who is foremost in good deeds) Fatir/32, and He said: (Those hasten to good deeds and they are foremost in them) Al-Mu’minun/61, and He said: (And the forerunners, the forerunners, those are the ones brought near) Al-Waqi‘ah/10.
Preserving and Developing the Psychology:
The formation of a sound Islamic psychology in a Muslim does not mean that it lasts and continues merely because it exists, since a human being is prone to forgetfulness, error, fluctuation and change, as the Prophet, peace and blessings be upon him, said: (The hearts of the servants are between two fingers of the Most Merciful; He turns them as He wills). For that reason the Islamic creed has sought to give its bearer means of protection through which he can preserve his psychological level and develop it, among them:
1- Instilling piety (taqwa) in the individual, which ensures that he keeps walking steadily with his drives and inclinations disciplined. Allah the Exalted said: (Indeed, those who are mindful of Allah, when an impulse from Satan touches them, remember, and at once they see clearly) Al-A‘raf/201. Here piety is the reason for remembrance, because it is a description that indicates a reason: when the pious swerve a little, or a satanic thought crosses their minds,


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They should bring to mind the concept along with the inclination it necessitates, and return to insight, which here refers to the intellectual journey on the straight path.
Allah, Exalted is He, has described the Noble Qur'an as a reminder for the pious in His saying: “And indeed, it is a reminder for the pious”. Thus, piety (taqwa) is the reason for remembrance, and this remembrance may be from forgetfulness, or it may be for the purpose of bringing to mind the concept and recalling its impact on motivations and inclinations.
“Righteousness is not that you turn your faces toward the east and the west, but righteousness is in one who believes in Allah and the Last Day and the Angels and the Book and the Prophets and gives his wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; and establishes prayer and gives zakah; and those who fulfill their promise when they promise; and the patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.” {177}
2- The sound environment: Islam has imposed a specific framework on the Islamic community, highlighting the unity of thought, unity of feeling, and unity of system. Allah, Exalted is He, said: “But no, by your Lord, they will not believe until they make you judge in that which they dispute among themselves, and then find no discomfort in their souls from what you have judged and submit in [full, willing] submission” {Qur'an 4:65}. Thus, the judgment of Muslims by the Messenger (peace and blessings be upon him) is made a complement to faith, and faith is not complete without it. Allah, Exalted is He, also said: “Indeed, those who love to see scandal spread among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows, while you do not know” {Qur'an 24:19}. With this ruling, He ensured the direction of public opinion and the common custom according to the rulings of Allah, without allowing any harm to the honor of Muslims, making it a red line that cannot be crossed. Allah, Exalted is He, said: “If the hypocrites and those in whose hearts is disease and the rumor-mongers in the city do not desist, We will surely incite you against them” {Qur'an 33:60}. In this, there is a closure to the door of rumor-mongering and the spread of discouraging rumors among Muslims, which ensures the unity of feeling within the nation and guarantees the safety of the environment in which Muslims live.
Islam commands the Muslim to choose his close friend and companion wisely, and it has made piety (taqwa) the foundation of friendship. Allah, Exalted is He, said: {The close friends, some of them are enemies to others, except for the righteous}. And the Messenger of Allah (peace and blessings be upon him) said: "A person is upon the religion of his close friend, so let one of you look at whom he takes as a close friend."
3- Acquiring Islamic culture: Since the psychology is formed by linking information to reality, this connection contributes to shaping the psychology in a specific manner. Islam has encouraged the pursuit of knowledge and learning, and has elevated the status of scholars and the status of the student of knowledge. Allah, Exalted is He, said: “Allah will raise those who have believed among you and those who were given knowledge by degrees.” And He, Exalted is He, differentiated between the one who knows and the one who does not know, saying: “Say, ‘Are those who know equal to those who do not know?’”
4- Repentance and Seeking Forgiveness: Islam acknowledges human weakness, recognizing what is inherent in humans, such as forgetfulness and error. Thus, Exalted is He, overlooks what occurs from a person out of mistake or forgetfulness, in addition to acknowledging the possibility of sin from humans. He opened the door for repentance (tawbah) and seeking forgiveness (istighfar), as the Prophet (peace and blessings be upon him) said: "Every...


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"Son of Adam is prone to error, and the best of those who err are the repentant," and he (peace and blessings be upon him) said: "If you did not sin, Allah would sweep you away and bring forth a people who would sin and seek forgiveness, and He would forgive them."
5- Acts of worship: Islam has made acts of worship an accessible means to maintain the connection between the servant and his Lord. The Prophet (peace and blessings be upon him) said in the hadith he narrates from his Lord: "My servant does not draw near to Me with anything more beloved to Me than what I have made obligatory upon him, and My servant continues to draw near to Me with voluntary acts until I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks. If he asks Me, I will give him, and if he seeks refuge with Me, I will grant him refuge."
6- Supplication: Islam has also made supplication a strong link between the Muslim and his Creator, which keeps the heart's connection to Allah (Exalted is He) constant. Thus, the measures remain alert within the individual, and he hardly forgets or becomes heedless. Allah (Exalted is He) says: "And your Lord says, 'Call upon Me; I will respond to you. Indeed, those who disdain My worship will enter Hell, disgraced.'" And He says: "And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me and believe in Me that they may be guided."
7- Encouragement to reflect and contemplate:
The most important ideas that contribute to shaping the psychology in a specific manner:
Just as the overarching idea resolves the major dilemma for a person, Islam has brought forth a set of concepts that resolve the subsidiary dilemmas for him. Upon examining these concepts, we find that they are:
1- Basic beliefs:
- Belief in Allah (Exalted is He) and His attributes
- Belief that the Qur'an is the word of Allah
- Belief that Muhammad (peace and blessings be upon him) is the Messenger of Allah
- Belief in the Last Day
2- Secondary beliefs:
- Belief in divine decree (qadar)
- Belief in destiny and divine decree
- Belief that the end of life is the only reason for death
- Belief that provision is from Allah
- The belief in reliance (tawakkul)
- The belief in guidance and misguidance
- The belief in victory
3- Standards:
- Standard of good and evil
- Standard of benefit and harm
- Standard of ideas
- Standard of behavior (lawful and unlawful)
4- Concepts:


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- The concept of happiness.
- The perspective on wealth.
- The perspective on children.
- The perspective on the spouse.
- The perspective on others.

First: The impact of basic beliefs on the formation of the psychology
1- Belief in Allah, Exalted is He, and His attributes
A person feels by nature that they are limited, deficient, and in need, and this feeling leads to a natural incapacity due to their inability to transcend their limitations, to complete their deficiencies, and to cover their needs through self-sufficiency. This generates a sense of helplessness, which is natural, meaning it is a consequence of human nature, and it is imposed on the individual, who cannot resist it or push it away. Rather, they attempt to alleviate this feeling by trying to secure for themselves everything that guarantees them freedom from need, such as wealth, food, clothing, and shelter. This gives rise to instinctive drives stemming from the survival instinct, such as greed, to acquire as much as possible of what they believe ensures their independence from need. They develop a desire to safeguard what they possess, leading to self-centeredness, where they prioritize themselves over others in all matters. Thus, various motivations arise within a person, pushing them to cover their deficiencies, needs, and helplessness, which are necessitated by the instinct of faith through the drives of survival. They remain in a state of constant anxiety and ongoing misery, striving diligently to satisfy their faith (helplessness, deficiency, need, and limitation) through the drives of the survival instinct.
The truth is that the manifestations of the instinct of faith are fulfilled through belief in Allah, Exalted is He, and belief in His attributes, meaning that the instinct of faith and its various manifestations are satisfied through correct concepts that fulfill faith, not through satisfying the survival instinct and its drives.
Allah, Exalted is He, says in Surah Taha: “So if there comes to you guidance from Me, then whoever follows My guidance will not go astray nor suffer, and whoever turns away from My remembrance, indeed, he will have a depressed life…” This noble verse indicates that whoever follows the guidance of Allah will not go astray or suffer, and following the guidance of Allah, Exalted is He, is contingent upon belief in Him. Thus, the guarantee of walking on a straight path and clear, evident steps results from following the guidance of Allah, and following His guidance prevents misery.
Belief in Allah, Exalted is He, fills the natural void within a person and results in a sanctification that satisfies human feelings of helplessness, deficiency, need, and limitation, and that He, Exalted is He, alone with His absolute attributes is the one who is needed for His ability over all things. There is tranquility in His sustaining power over this universe and His direct oversight, Exalted is He, over it, and in managing its affairs in the best order, with complete reassurance and trust in the management of this universe: “And among His signs is that the heaven and the earth stand by His command,” “He manages the affair,” “And who manages the affair? They will say Allah,” “Indeed, to Him belongs creation and command.”


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With the human realization that everything that occurs in this universe is by the command of Allah, His power, will, and management, he – that is, the human – seeks to understand how this matter relates to him by reflecting on the saying of the Prophet (peace and blessings be upon him): "Amazing is the affair of the believer; all of his affair is good for him. If he is afflicted with ease, he is grateful, and that is good for him; and if he is afflicted with hardship, he is patient, and that is good for him. And this is not the case except for the believer." Thus, his perspective on what happens in this universe transforms into seeing it as good for him, leading him to be content and reassured, distancing himself from a futile outlook, and linking everything that happens to the will of Allah and His wise management. He praises Allah for what pleases him with acceptance, and he is patient and praises Allah for what does not please him, being content with it and enduring it, and he anticipates the consequences and reward from Allah, saying: "O Allah, reward me in my affliction and replace it with something better." Therefore, reassurance remains with him in all his states, and this is only for the believer, as the Prophet (peace and blessings be upon him) said, and the reason for this is faith, as indicated by the meaning of the text.
Allah, Exalted is He, said: "And whoever believes in Allah, He will guide his heart." This verse guarantees guidance of the heart for those who believe in Allah, and the Noble Qur'an has used the term "heart" in many places to express feelings and emotions, as it has also used it to describe the psychological impact resulting from thoughts and concepts. He said about the disbelievers: "They have hearts with which they do not understand." It is known that understanding, which is comprehension, resides in the intellect, but due to what occurs in the heart of inner reassurance and psychological contentment accompanying understanding, and the psychological stability that accompanies the idea being contemplated by the human. And since understanding is the cause of the heart's reassurance and its contentment, the Noble Qur'an has employed a metaphorical expression, where it attributed the effect, which is the heart and its reassurance, to the cause, which is understanding, contemplation, and intellect.
The guidance of the heart here – which pertains to feelings and emotions – is intended to shape those feelings and emotions according to what Allah, Exalted is He, desires. This is because faith necessitates following, obedience, acceptance, and submission to what has come from Allah. What the Sharia has brought ensures the shaping of those feelings and emotions in a specific manner that aligns with the ideas and concepts of the Sharia. The commands and prohibitions of Allah, along with their details, focus on that shaping, transforming feelings and emotions into inclinations. The transformation into inclinations necessitates regulating their arousal with the related concepts, allowing the human to elevate his instincts and organic needs to the highest level, distancing himself from the danger of degradation to the level of animals. If he sees something that causes fear, that vision will not be a cause for his fear unless it aligns with his concepts about that thing. If it involves disobedience, then it deserves fear, as it entails the anger of Allah and His wrath and punishment. If it is fear for sustenance, it will not affect him, due to his belief that his provision is decreed by Allah, and he is reassured about that, so no vein will pulse with fear or dread, and so on.


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Separation of Thought from Feeling
Thought is what determines the type of feeling, this is true.
What is meant here by thought is the fundamental thought from which ideas arise that connect to feeling to transform it into inclination.
An idea does not transform feeling into inclination unless it becomes a concept, and the difference between an idea and a concept lies in the understanding of the meaning of the idea, the understanding of its reality, and the belief in this understanding. If this is achieved, the idea transforms into a concept in the mind of the one who understands its reality and believes it, and thus it becomes easier for it to connect with feeling, shaping and refining it and transforming it into inclination.
This is the essence.
However, the observable reality among some Muslims is that they are Muslims, but many of the fundamental Islamic ideas they hold have become disconnected from their feelings, and the reason???
The reason is that there are other concepts not derived from Islamic belief that have connected with their feelings.
Thus, a separation has occurred between their original thought and their feeling.
And in order for the previous statement to transform into a concept that understands its reality and believes it, I will explain this with an example:
The original state of a Muslim is that the concepts influencing their behavior and feelings should be derived from Islamic belief, and among these concepts is:
Provision is from Allah.
If the Muslim believes in its meaning, understands its reality, and affirms this understanding, it transforms into a concept for them. By recalling it when necessary, that is, when there is a reality related to it, it works to reshape the feelings associated with it, so the Muslim becomes:
- Assured of their provision and the provision of their children and those they are responsible for.
- Not fearing the interruption of provision, due to their firm belief that Allah is the Provider.
- Disconnecting in themselves the link between their work, effort, and striving and the provision that comes to them, so they perform their work within the limits of Allah's commands and prohibitions, without feeling any fear or anxiety about the impact of their adherence to Allah's limits on their provision, because the Provider is Allah, and the One who commands and prohibits is Allah.
- Remaining assured of the continuity of their provision, whether they see it as stable or changing, so they do not fear the future, and they despise ideas such as "save your white money for your black day" due to their firm belief that all days of the believer are white, and their tranquility regarding that.
- Whenever they see a reality related to provision, whether it concerns them or others, the concept strengthens within them, and the connection between the concept and inclination increases, allowing their feelings to reach the highest levels of psychological and intellectual elevation, moving from lower to higher.
I will now suffice with this example to employ it:
How is the idea transformed into a concept?


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There are two paths, and there is no third option, which are:
First: Linking reality with information
Second: Linking information with reality
Notice, dear brother, that it is essential for the information or idea to be connected to its reality, or for its reality to be connected to it. This means:
A- That when a person studies the idea of "provision is from Allah," they must relate it to the reality it pertains to, by examining a number of situations and cases where provision is from Allah.
B- That when a person observes any reality related to provision, they should bring to mind the idea of "provision is from Allah" and establish a complete connection between the two in their thoughts.
As the person continues to engage in this practice, the concept deepens, and its connection to inclination strengthens.
It is necessary to make the belief held by the person the foundation for this connection and the basis for thinking, by noting the emergence of the idea from the belief and the absolute acceptance of the validity of this emergence.
There are factors that influence the strength or weakness of the concept's impact, such as the surrounding environment, the acquisition of Islamic culture, and others.
When does thought separate from feeling?
In reality, there is no separation between thought and feeling except in cases of schizophrenia. However, what occurs is a separation of the correct idea that emerges from a person's belief from their feeling due to the connection of another concept that does not emerge from that belief with their feeling.
Application of the previous example:
1- Muslims have been subjected to a vile and intense intellectual invasion for a long period, which weakened the connection of correct Islamic ideas to the belief, and even led to the separation of several fundamental ideas that influence feeling, which were replaced by other ideas emerging from a belief that contradicts Islamic belief, and these became the ones connected to feeling and influencing it.
2- The correct Islamic environment was changed to a non-Islamic environment, a corrupt environment, with a Western mindset while retaining Islamic belief, and its feelings were Western with some Islamic inclinations. When the environment became non-Islamic, the influence of Western ideas on souls became greater and more intense.
3- Muslims were separated from acquiring Islamic culture that contributes to deepening the concept, strengthening its connection to belief, and enhancing its connection to feeling, and this was replaced with Western culture, which was adorned in the minds of the educated class in particular. The media, educational curricula, and public opinion were shaped to align with Western culture.
4- Those who sincerely worked for Islam, striving to reconnect the roots to the seed, meaning the emergence of correct Islamic concepts from the belief and restoring their influence on souls, were opposed and not allowed to participate in the surrounding environment, in the media, or elsewhere.


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5- Men were appointed whom they called scholars to keep Muslims away from linking their thoughts to their beliefs, and they beautified everything that came from the West.
All these factors and others led to a separation of thought from feeling among Muslims, meaning a separation of correct Islamic ideas stemming from the creed from feeling, so some of those ideas remained on their tongues without being connected to their feelings, while others were connected to them, like when people say: "Provision is with Allah," but if they feel any threat in their work, then their provision practically becomes the responsibility of their work, or the state, or the factory they work in, or ........, and this is a clear example of the separation of thought from feeling. You find them saying that provision is with Allah, but it is necessary to take the means, and they have formulated a number of sayings and proverbs that support their statement, which contradicts the belief that provision is with Allah.
They say we rely on Allah, but this statement does not go beyond their tongues, because in reality they rely on their efforts, and on their abilities and skills, so you find them looking at how to work for change, for example, or to maintain provisions and increase them and avoid their scarcity, and you find them fearing the powerful, venerating and sanctifying them... and they forget that Allah alone is the Creator of the universe, man, and life, and that He is the Creator of the means, and they forget that nothing occurs in this universe without the will of Allah....
They believe in the Day of Judgment, but they say: "For the Day of Allah is in the sight of Allah" [I apologize for using colloquial language, but I wanted to convey the proverb, and they are more influenced by the fear of the ruler than by the horrors of the Day of Judgment, and you find them coveting a fleeting benefit regardless of its legal ruling and forgetting what Allah has prepared for His righteous servants in Paradise.
And so on.......
An example of linking reality with information:
I will address an instinctive aspect of one of the instincts, and apply to it the linking of reality with the legal information that has taken care of its integration, and its formulation based on the creed, in accordance with the concepts that contribute to building the mentality, and the role of the creed in building character becomes evident from this aspect, which is the aspect of this instinctive manifestation, and then this example can be applied to the rest of the instinctive manifestations and the accompanying feelings.
I will convey in the following lines what was mentioned in the book Islamic Thought by Muhammad Muhammad Ismail about fear:


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Fear
Fear is a manifestation of the instinct for survival, and it is inevitably present in humans because it is part of their constitution, existing within them by nature. However, like other manifestations of the survival instinct such as dominance, defense, compassion, and others, as well as other instincts like religiosity and procreation, it only appears in the presence of a factor that provokes it. If this provoking factor does not exist, fear does not manifest at all. The factor that provokes fear is the same as that which provokes any instinct, and it can be either a tangible material thing or a thought connected to it or related to it. However, this material thing or thought must be something that is perceived as frightening or something that is felt emotionally to be frightening. If this perception or feeling does not occur, fear does not arise because the instinct does not activate its energy or become agitated unless the thing is associated with feelings of fear through perception or instinctual differentiation. Thus, it only occurs with the presence of something that provokes it, even if it is innate and created with the creation of man.
Fear is a serious problem that the degraded peoples and weak nations suffer from, leading to humiliation and backwardness. When fear dominates a person, it deprives them of the joy of living, robs them of the noblest qualities, causes mental confusion and an inability to judge things, and paralyzes their memory and capacity for differentiation.
The most dangerous type of fear is the fear of illusions and phantoms. This occurs only among those with weak minds, either because their mental development is not yet complete, like children, or due to a lack of sufficient information to connect with reality, such as the ignorant and those who lack information due to their life in society, like most women, or due to an innate weakness in their brains, such as the feeble-minded and the insane, and those similar to them. For these individuals, fear can be treated either by delving deeply into discussions with them and clarifying things for their understanding, or by providing them with ideas connected to what they fear, provided that these ideas have a tangible reality for them. Through this treatment, they can rid themselves of the grip of fear, either by eliminating it or by gradually alleviating it until the remnants of its concepts in their depths are uprooted.
There is a type of fear that is less dangerous than the fear of illusions, which is the fear resulting from an incorrect estimation of things. This occurs when a person sees something that may be frightening or may not be frightening. For instance, they might see a sleeping dog and think it is a rabid dog because they previously saw a similar rabid dog, causing them to fear passing by and to run away from it. If they were to verify, they would see that it is a tame dog that poses no threat, as it is sleeping and unaware of their passing. They might see a lion in a cage and fear approaching the cage lest the lion come out to them, and if the lion roars, their fear increases, prompting them to flee, thinking it might escape from the cage, and so on. Most misjudgments occur regarding intangible matters, such as writing an article or giving a speech in a place, or conversing with a ruler or discussing with a person of influence, and similar situations. The failure to correctly estimate things causes fear, leading them to refrain from writing, speaking, or discussing out of fear of harm.


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There is a common type of fear that arises from the imbalance between the outcomes of taking action and the outcomes of not taking action, and both can cause harm. The error in this balance leads to fear of trivial matters and falling into dangers. For instance, the fear of an unjust ruler causing harm to an individual leads to harm to the entire community, and to himself as one of the community. Similarly, the fear of a soldier in the battlefield of death can lead to the annihilation of the entire army, of which he is a part. The fear of imprisonment for the sake of one's beliefs can lead to the loss of those beliefs, which is more painful than imprisonment or the loss of belief from existence in life. This fear is very dangerous for the community and leads to risks, and perhaps even to destruction and ruin.
However, fear can be beneficial and useful at times, and it must exist or be created, just as it can be harmful and destructive at other times, and it should not exist and must be treated and removed. Fear of real dangers is beneficial and obligatory, and being reckless about them and not fearing them is harmful and should not be the case, whether these dangers are to the individual himself or to his community. In this case, fear is the guardian and protector. Therefore, it is necessary to explain the dangers threatening the community so that they are taken into account and actions are taken to defend against them and remove these dangers. Fear of Allah and His punishment is beneficial and obligatory, and it is the guardian and protector. Thus, it is essential to instill fear of Allah in people's hearts and to explain the extent of Allah's punishment for committing sins and for disbelief, so that people may follow His religion, adhere to His commands, and avoid His prohibitions. This fear and similar fears are beneficial and useful, and they must exist and efforts should be made to instill them because they are the guardian and protector, ensuring that a person walks on the straight path.
Accordingly, fear is part of human nature, and concepts are what evoke it in humans and what distance it from them. It is one of the most dangerous matters for humans in some aspects, while also being one of the most beneficial in others. In order for a person to avoid its dangers and enjoy its benefits, he must govern it with true concepts alone, which are the concepts of Islam.
What does a person fear?
And how did Islam refine this aspect?
1- He fears for his lifespan.
2- He fears for his sustenance.
3- He fears for his future.
4- He fears harm.
5- He fears the unknown.
6- He fears the powerful.
7- He fears for those he is responsible for: his family, children, and relatives.
First: Fear for one's lifespan
Humans are naturally inclined to fear death and to love immortality. Islam addresses this fear in the following ways:
1- Instilling the conviction that death is a reality, and it is inevitable for every human being, so a person should accept it because every human dies; he is not better than others.


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2- Finding contentment that Allah is the One who has decreed death upon His servants, “He who created death and life” {Al-Mulk/2}, and being pleased with this conviction as a means of drawing closer to Allah, the Exalted, and submitting to what Allah, the Most High, has willed.
3- Islam has made death a motivation for doing good, for when the thought of death crosses the mind of a Muslim, and it is essential that it always does; he remembers what comes after death, from terrors and accountability, which serves as a motivation for him to increase his closeness to Allah, the Exalted, in order to avoid the dangers that follow death, “He who created death and life to test you which of you is best in deed” {Al-Mulk/2}.
4- Islam has linked the time of death to the decree of Allah, the Exalted. Allah, the Most High, says: “We have decreed death among you, and We are not to be outstripped in replacing you with others like you and creating you in that which you do not know” {Al-Waqi‘ah/60-61}.
5- Islam considers death an obstacle preventing a Muslim from entering Paradise; the Muslim sees death as a barrier to entering Paradise, thus he hastens towards it in the places where Allah, the Exalted, has commanded, such as in the contexts of fighting in the way of Allah. It has been reported from one of the Companions (may Allah be pleased with him) that he said: “If I live until I eat these dates of mine, it will be a long life.” He then threw away what he had of dates and fought them until he was killed. This was after his conversation with the Messenger of Allah (peace and blessings be upon him) when the Messenger (peace and blessings be upon him) gave him the glad tidings that he was among the people of Paradise. The Messenger of Allah (peace and blessings be upon him) said: “Whoever recites Ayat al-Kursi after every prayer, nothing prevents him from entering Paradise except death.”
6- Islam has linked the arrival of death to the end of the lifespan that Allah, the Exalted, has decreed for the servant. Allah, the Most High, says: “And when their time comes, they will not remain behind an hour, nor will they precede it.” It seeks to instill in the hearts of the believers that nothing leads to death except when a person's time has ended, so a person should not fear his enemy, as he is prepared to meet him without fearing death, for his death has a set time, which neither the encounter with the enemy brings closer nor does cowardice and fear of fighting push it away.
7- The formulation of Islam regarding a Muslim's perspective on death elevates him to higher matters without fear of what he may encounter in pursuit of them. If the most dangerous thing threatening a person is death, and this knot has been resolved for him, he will no longer fear anything in his journey towards higher matters and the pleasure of Allah, the Exalted, and he will fulfill what Allah, the Exalted, has commanded him without fear, and he will refrain from what Allah, the Exalted, has prohibited him without fear of anyone else.
Fear of sustenance:
Fear for the future
Fear of harm
Fear of the unknown
Fear of the strong
Fear for those he provides for