Spelling suggestions: "subject:"islam -- mpsychology"" "subject:"islam -- phsychology""
1 |
Islamic psychology : metatheoretical issues and implicationsLong, Wahbie 12 1900 (has links)
Thesis (MA)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: Before one can articulate the theory and practice of Islamic psychology, or speak of
its relationship to, or integration with, secular psychology, it is imperative that its
metatheoretical underpinnings be articulated and understood from the outset. It is
argued that this is especially important for the reader steeped in the Western scientific
tradition, since its secular metatheory has proved insufficient in accommodating the
Islamic worldview. Psychology in Islam is preoccupied with the afterlife - as a result,
the subjects of mental disorder and psychotherapy are heavily invested with religious
and moral significance. Mental disorder refers to such traits as lead to personal
destruction in the hereafter, while psychotherapy entails both the observance of all
(external) religious obligations as well as the (internal) purification of the self This
paper demonstrates firstly that Islamic psychology is a legitimate intellectual domain.
That, secondly, from an Islamic perspective, psychological theory is useless and
dangerous without a pious practitioner, and, thirdly, that the methodological hierarchy
that yields psychological theory is the opposite of its secular version. Lastly, it is
argued that while Sunni Islam dismisses the notion of free will, this in no way
diminishes the relevance ofIslamic psychology. / AFRIKAANSE OPSOMMING: Voordat die teorie en praktyk van 'n Islamitiese sielkunde uiteengesit kan word, en
voordat daar sprake kan wees van die verwantskap of integrasie hiervan met sekulêre
sielkunde, is dit noodsaaklik dat die metateoretiese onderbou daarvan uiteengesit en
begryp moet word. Dit word aangevoer dat dit veral belangrik is vir die leser wat
geweek is in die Westerse wetenskaplike tradisie aangesien die sekulêre metateorie
van laasgenoemde nie voldoende is om die Islamitiese wêreld beskouing te
akkomodeer nie. Sielkunde binne Islam is behep met die lewe in die hiernamaals met
die gevolg dat die onderwerpe van geestesversteuring en psigoterapie swaar gelaai is
met godsdienstige en morele oorwegings. Geestesversteurings verwys na sodanige
eienskappe wat tot vernietiging in die hiernamaals sal lei, terwyl psigoterapie die
nakoming van alle eksterne godsdienstige verpligtinge sowel as die interne reiniging
van die self veronderstel. Hierdie tesis demonstreer, eerstens, dat Islamitiese
sielkunde wel 'n legitieme veld van intellektuele ondersoek is. Tweedens, word daar,
uit 'n Islamitiese perspektief, aangedui dat sielkundige teorie gevaarlik en nutteloos is sonder 'n godsdienstige praktisyn, en derdens dat die metodologiese hiërargie wat
sielkundige teorie lewer die teenoorgestelde is van sy sekulêre weergawe. Laastens
word daar geargumenteer dat terwyl Sunni Islam die begrip van vrye wilontsê, word
die relevansie van 'n Islamitiese sielkunde nie daardeur ondermyn nie.
|
2 |
Perceptions of mental health problems in Islam : a textual and experimental analysisEltaiba, Nada January 2007 (has links)
In this research I analyse how mental health problems are perceived in two primary Islamic texts: the Qur?an (the holy book for Muslims and the Hadith (the sayings and traditions of Prophet Muhammad). I then integrate this analysis with the perceptions of a cohort of Jordanian Muslims about their mental health problems and treatment. Two important theoretical frameworks underpin this research, namely the post-colonial theorizing of scholars such as Edward Said, Franz Fanon, and Homi Bhabha, and the Explanatory Model of Arthur Kleinman. Research on the assessment and treatment of mental illness in Islamic and Arabic culture is limited. What literature does exist, suggests that in spite of the increase in research on cultural issues related to mental health, there is a strong need for further research to explore the nexus between culture, religion and mental health diagnosis and treatment in non-western cultures, in order to advance cultural sensitivity amongst mental health professions. This research fills this lacuna in mental health scholarship about the mental health awareness and experiences of Muslims. All of the interviews were conducted at the Mental Health Centre in Jordan, where twenty male and female participants were selected and then interviewed using a semi-structured interview schedule. The textual analysis commenced while I was in Jordan but was completed on my return to Australia. The data were analysed using both NVivo software and manual coding. The results of this analysis are organized around the two main themes that emerged those of `Causation ’ and `Help-seeking ’. Sub-themes to each of these primary themes provide a comprehensive picture of the understanding and behavior of Muslim people accessing assistance from a mental health clinic, and contribute to understanding of mental health issues related to Islam and to Muslims living in Jordan. The research identifies that religion and religious belief are absolutely central to the way that this cohort of Muslim participants interpret the cause and development of their mental health problems and, further, it posits that this is due in part to the explanations of causation and coping contained in primary Muslim texts.
|
Page generated in 0.0507 seconds