The source of legality and the task of experimenting with religious texts:

There are many questions to clarify this first point of importance, in the practitioner of Islamic psychology, what are the limits of the Islamic psychological therapeutic practice between him and any purely propaganda practice for Islamic teachings? All of us are the preachers of God Almighty, but when will the therapist be a therapist from his therapeutic school and when will he be a preacher from only legitimate sources? When will the doctor be and when will the religious character be inside the therapeutic room? Is Islamic psychology the aim of which is to understand man or to oblige any human being, if not Muslim, to a specific religion?

This difference in the answer to these questions means that we will face a crisis that is simpler than the practice crises within the clinic, the biggest of which is the crises of subjecting these religious teachings to the power of experimentation, suspicion and scientific research. How can the researcher review your overlapping role between the therapist’s personality or the religious advocate’s personality if the researcher has the right (legitimate) to do so? In other words, how can a researcher — especially if he is a Muslim — be bold in subjecting religious teachings and behaviors to inevitable research and error? If we assume that research has been done on cases treated with Islamic psychotherapy methods, then how can a Muslim researcher and critic be so impartial in the matter of impartiality? The aim of Islamic psychology is to understand man based on a particular methodology; What is the difference between them and other psychological diligence (or, more importantly, chopsticks) that has not been addressed in experimental ways?

How, foremost, can it make invisible cardiac belief measured under the parameters of an invisible faith issue, and in the question of its increase and lack of broad forensic investigation and difference, not to mention the existence of a privileged human being, which makes it measure one’s belief in whom one sits?

If it comes to deeper detail from this perspective, then how can Islamic psychology draw inspiration from theories of matters of legitimate difference and texts in which it has been considered? We will later elaborate on this aspect.

The sensitivity of debt circulation in therapeutic curricula:

The Islamic religious belief that Islam is the ephemeral right beyond the afterlife must be reflected in the thesis of Islamic psychology s theory and unclear religious cloak in the therapeutic clinic, It makes it embarrassing for the patient to doubt the therapist’s statement, as well as asking himself about the professionalism and health of his work, because his theories are based on a religious, ideological perspective that cannot be wrong.

If we wanted to go through a terminological and institutional dimension of the scholar in Islamic psychology; Does slavery in Islamic psychology have a certain way for the therapist to imbue it with a particular methodology and rehabilitation of faith as well as his patient from a fortiori? Does this contradict the impossible inclusiveness of determining the believer’s slavery and degree of belief?

It seems in one way or another that there will be a slope in which anyone who tried and tried Islamic psychotherapy and did not feel therapeutic outputs will feel that failure to treat it will be linked to the failure of the patient’s own pillars, religious beliefs and level of religion. We will play the role of the gods in the room and the patient – sincerely in our culture – a lot of those around him exercised this role before he entered our clinic, Rather, the patient is the worshipful priest who is incapable of treatment. How are we going to treat him? If his tools and those of legitimate culture do not help him, it seems difficult for him to deliberate the same tools and with every attempt that has not succeeded, his shame is greater? The unconscious who is impossible to confine to the human self will be a sea full of ideological reproach and disgrace rooted in our culture.

Linking our human crises to intangible other things is not a question of human effectiveness and motivation to do good and worship, but when I am held accountable in this whole (Therapist) As well as a religious therapist, when the other machines become scary, especially if the treatment is unresponsive, the unaware begins to be crowded with shame, other distress and otherwise. that the religious accounting authority is in the hands of this therapist is intimidating and cannot be overstepped, And here the accounting will be in the hands of the therapist whether he wants it or not because he is not a normal therapist and only but he is treated in the Islamic way and behind this so-called considerations that the therapist is obliged to do, even if he strives to pay it.

Poetry between scientific methodology and innovative religious method:

What is successful in any therapeutic school is mostly due to a therapist suited to its method and a patient with a complex willingness to this school style and a therapeutic community environment that leads to the outputs, the shrinking of the Islamic turban in the treatment requires – If only in part – the ideological method used in therapeutic theories is the most appropriate one and in some way we have to dress our patient something that may and may not fit his size. This is shared by Islamic psychology and other therapeutic schools, but the fear here is further, Fear here that ideologies under Islam itself over time have jurisprudence and through the most unique schools of jurisprudence and doctrines It is necessary for this science or his therapeutic school to become a hypothesis. -who there is no religious text- religious clothing and from this clothing comes the obligation of holiness and hence the sanctity of the unholy things. The different texts will lead us to a doctrinal psychology and it seems difficult to move away the prospect of this. The truth will remain true and the falsehood will go away, yes, but then we have to live with the tragedy that the falsehood persists in this era and we also have to live together. The Islamic psychology will necessarily become more similar to religious school than human theories. The psychotherapist and those based on this science will become compulsory for doctrine and jurisprudence. This science will be a fertile place for any doctrinal construction, which is intolerance and certainly abuses in the name of religion as a religious group than a therapeutic scientific curriculum.

Ezmiyah Al-Tal

I have glimpsed and it is very clear from some of the pioneers of Islamic psychology that intersect their speech with the literature of any religious speech and not necessarily Islamic It is perfectly understandable to dwarf one approach to highlighting another, which is a foregone conclusion. But religious discourses, of course, are matters of identities, absenteeism and ends, and then the justification is more logical to use the method of maximizing the teachings of a religion by dwarfing the teachings of other religions, But here the dwarfism here in Islamic psychology will not be the direction of a purely religious curriculum, but it will be the dwarfism of different therapeutic approaches which is a foregone conclusion that there are places to converge their methods with many theories of Islamic psychology.

Scientific proposition cannot be in the language of exclusion from other methods because it will kill the same flag before the science intended for exclusion, the kind in religious discourse – or say the speech of Islamic psychology – In the manufacture of battles and confrontations, it is stressful and painstaking, obstructs its owner and does not move him forward. This is repeated in religious discourses in general because of a number of things that are not the focus of our debate. This tone of confrontation weakens the author of the argument and is preoccupied with the construction of any scientific curriculum.

One of the crises of this discourse is the crisis of unilateral solutions, the growing desire to show our wares (or our therapeutic school) means, inter alia, calling it the only solution and that what other schools are are ephemeral solutions. (This is a philosophy rooted in religious discourses) This is a natural rhetorical sequence to exist in the working language, which also appears in generalized language against any other therapist who does not use Islamic psychology.

It is also noticeable in any religious discourse that it draws its strength from its mass. Of course, the masses have indications of the effectiveness of the discourse. The problem here is that any scientific curriculum cannot be based solely on the public, so the emotional tension in the language of Islamic psychology has to itself to persist but not to be systematically established.

Ezmiyah Al-Tal

I have glimpsed and it is very clear from some of the pioneers of Islamic psychology that intersect their speech with the literature of any religious speech and not necessarily Islamic It is perfectly understandable to dwarf one approach to highlighting another, which is a foregone conclusion. But religious discourses, of course, are matters of identities, absenteeism and ends, and then the justification is more logical to use the method of maximizing the teachings of a religion by dwarfing the teachings of other religions, But here the dwarfism here in Islamic psychology will not be the direction of a purely religious curriculum, but it will be the dwarfism of different therapeutic approaches which is a foregone conclusion that there are places to converge their methods with many theories of Islamic psychology.

Scientific proposition cannot be in the language of exclusion from other methods because it will kill the same flag before the science intended for exclusion, the kind in religious discourse – or say the speech of Islamic psychology – In the manufacture of battles and confrontations, it is stressful and painstaking, obstructs its owner and does not move him forward. This is repeated in religious discourses in general because of a number of things that are not the focus of our debate. This tone of confrontation weakens the author of the argument and is preoccupied with the construction of any scientific curriculum.

One of the crises of this discourse is the crisis of unilateral solutions, the growing desire to show our wares (or our therapeutic school) means, inter alia, calling it the only solution and that what other schools are are ephemeral solutions. (This is a philosophy rooted in religious discourses) This is a natural rhetorical sequence to exist in the working language, which also appears in generalized language against any other therapist who does not use Islamic psychology.

It is also noticeable in any religious discourse that it draws its strength from its mass. Of course, the masses have indications of the effectiveness of the discourse. The problem here is that any scientific curriculum cannot be based solely on the public, so the emotional tension in the language of Islamic psychology has to itself to persist but not to be systematically established.