1

Personality Theories by Muslim Psychologists

Al Ghazali

Abu Hamid Muhammad ibn Muhammad Al Ghazali was born in Iran between 1058-1111CE. Al

Ghazali was a muslim polymath. He was known for Islamic jurisdiction, theology, mystical

thinking and philosophy. He is known as Latinized Algazelus or Algazel in Europe.

While he is most renowned for his contributions to Islamic theology and philosophy, his works

also delve into various aspects of human psychology and personality. Ghazali is also very well

known in muslim psychology as he studied philosophy and psychology and gave Islamic

interpretations of psychology.

Theory of Personality by Al Ghazali

Ghazali studied soul and and came up with two kinds of human psyche or nafs. First kind is

anger and sexual need of humans. And the second is the soul the actual self of a person. This

actual self has three states. These three states are described in accordance with the Quranic

concept of three types of nafs. These are “nafs e Ammara”, “Nafs e Lawwamah”, and “Nafs e

Mutmainnah”. If the soul follows the evil and does not resist it; it is said to be as Nafs e

Ammara. But if the soul follows evil but later becomes ashamed and tries to resist the evil; then

it is said to be as Nafs e Lawwamah. If the soul follows the good and do not fall for passions; it

is said to be as Nafs e Mutmainnah.

Al Ghazali elaborates his theory by defining four terms namely Qalb (heart), Nafs (soul or self),

Ruh (spirit), and Aql (intellect). According to him these are physical entities. But when referring

to their spiritual existence, they form an immortal thing.

 2

In a physical sense the qalb refers to the conical-shaped piece of flesh on the left side of the

chest, the function of which is blood circulation. Qalb is the Arabic word for heart which means

central and ever-changing. Such is the physical condition as well as spiritual condition of the

heart. It is found in all animals. Nafs in the material sense refers to the animalistic powers like

anger and sexual needs. Similarly, the ruh means a vaporous substance which begins from the

material heart and covers every part of the body. Soul is the invisible vibrant force, which is

formless, having association with the physical heart. Rooh is something physical within the heart

which vibrates the whole body like electric current and runs through the veins. It is called 'life.'

The second meaning of Rooh is something spiritual which is called soul and not life. It resembles

a lamp placed in a house to shed light throughout it. Finally, 'Aql has numerous meanings but

only two of them are common. The first meaning of 'Aql is intellect which helps to understand

the true nature of the material things which resides in the soul. The second meaning of 'Aql is the

power to understand the secrets of different learnings, the intellect helps in abstraction in dealing

with the physical world and it is placed in the brain.

According to Al Ghazali, individual differences occur when the three states of psyche or nafs act

differnently in every human being.

AI-Ghazali views man as being endowed with two qualities peculiar to man, namely knowledge

and will. This is because man possesses dual nature, physical and spiritual. The body serves as

the vehicle for the soul, and the soul is the home for knowledge. It is the soul then that drives a

person closer to Allah or away from Him. The revealed and acquired knowledge help the humans

in decision making. Allah has given man free will to act. According to one’s knowledge they act

with their will. The quality of knowledge lifts man to the heavenly world, or degrade him to the

level of beasts. The physical and spiritual nature of man consists of four elements, manifesting
 3

themselves in four attributes. These include the beastly, the brutal, the satanic, and the divine. In

psychological terms these correspond to: appetite, passion, arrogance, and the divine reason

which can conquer all the previous three. When man listens the commands of divine reason he

finds God in his heart.

In his major work "The Revival of the Religious Sciences" (Ihya Ulum al-Din), Al-Ghazali

extensively discusses the inner dimensions of the human being, including the various faculties of

the self and their roles in shaping personality.

Key elements of Al-Ghazali's theory of personality include:

The Three Faculties of the Self

Al-Ghazali divides the self into three main faculties:

 The Lower Self (Nafs al-Amara) This is the base, instinctual self characterized by desires

and impulses. It is associated with negative traits such as greed, anger, and lust.

 The Self-Accusing Self (Nafs al-Lawwama) This is the self that reflects on its actions,

feels remorse for wrongdoing, and seeks to improve. It is associated with self-awareness,

guilt, and moral consciousness.

 The Contented Self (Nafs al-Mutma'inna)This is the highest state of the self,

characterized by inner peace, contentment, and submission to the divine will.

Struggle and Transformation

 4

Al-Ghazali emphasizes the inner struggle (jihad) within the self, particularly the battle between

the lower desires and the higher virtues. He advocates for self-discipline, self-awareness, and

spiritual practices such as prayer, meditation, and dhikr (remembrance of God) as means of

transforming the self and attaining spiritual purification.

Integration of Reason and Revelation

Al-Ghazali believed in the harmony between reason ('aql) and revelation . He argued that reason

can guide individuals towards recognizing moral truths and understanding the nature of the self,

while revelation provides divine guidance and spiritual wisdom.

Humility and Surrender

Central to Al-Ghazali's personality theory is the acquiring of humility (tawadu) and surrender

(taslim) to the divine will. He emphasizes the importance of recognizing one's limitations,

acknowledging one's dependence on God, and submitting oneself entirely to the divine plan.

Overall, Al-Ghazali's theory of personality reflects his deep engagement with both Islamic

spirituality and philosophical knowledge, offering insights into the inner workings of the human

psyche and the path towards spiritual growth and self-transformation. His ideas continue to be

influential not only in Islamic thought but also in contemporary discussions on psychology, and

spirituality.

Maulana ashraf Ali Thanvi

 5

Maulana adhraf ali Thanvi is also known as Hakimul Ummat and mujaddidual Milat. He was

born in between 1863-1943 in Muzaffarnagar, British India. He was a muslim scholar, jurist,

reformist, thinker.

He is known for his prolific writings on various subjects, including Islamic jurisprudence,

theology, spirituality, and self-development. While he did not present a comprehensive theory of

personality in the same structured manner as modern psychologists, his teachings and insights

offer valuable perspectives on human nature and character development within an Islamic

framework.

He studied psychology and related it to the Islamic concepts. Also he worked on the cure of

mental diseases and illnesses. According to him the will is the most influential component of

personality to cure diseases.

Theory of Personality by Maulana Ashraf Ali Thanvi

According to him personality is the unit of the whole individual characteristics. An

individual is the combination of Ruh, Qalb, Nafs and the body. Ruh is the place in fitrah where

God’s imprint resides and it is also pure and invariable. Ruh creates vibration in the body like an
 6

electric shock and it is also something physical residing in the heart. There are some

innate

characteristics in the individuals; some of them are common while some are specific to this

individual. These innate human characteristics are collectively called Ars. Spirituality tries

to combine both the internal and external factors of personality. Nafs is considered the Self

while heart which is Qalb is the central component of human personality. Heart is the source

of knowledge .it hase direct association with God, angles, Satan and other human beings in the

society.

These terms are used and have a wide range of meanings. In a balanced and healthy

individual consciousness is central to Qalb, it opens to Ruh, it controls and directs Aql. The Qalb

together with Aql directs Nafs. Internally all the humans have both constructive and

destructive forces. Both the forces are pulling an individual towards him. God has created us in

a state of balance known is hemostasis. It is now depended upon certain factors like parental

training, type of society where an individual is living and the overall environment.

Parents,

especially mother can play a significant role in the development of child personality, but in case

of wrong trainings by the parents or teachers can make the child prone to mental disorders.

According to Thanvi every human being comes to the world innocent (free of sin), but it is up to

them, that to what extent they can save themselves from involving activities of sin. Sin and

related activities will shadow their intellect to identify, in turn these practices will pulls them

towards Satan and their bond with God will become gradually weaken and weaken and it last

will be broken. Their Qalb will become totally under the influence of evil and sin.

Adultery,
 7

complacency, theft and embattlement etc are some acts which pulling an individual towards

Satan.

Key aspects of Maulana Ashraf Ali Thanvi's approach to personality can be understood through

the following principles:

Tazkiyah al-Nafs (Purification of the Soul)

Like many other Islamic scholars, Maulana Thanvi emphasized the importance of purifying the

soul from negative traits such as arrogance, greed, jealousy, and selfishness. He believed that the

journey of self-purification (tazkiyah) was essential for spiritual growth and closeness to Allah.

Ihsan (Spiritual Excellence)

Maulana Thanvi stressed the concept of ihsan, which denotes excellence in faith and conduct.

This concept, derived from Islamic teachings, encourages individuals to strive for excellence in

all aspects of life, including their behavior, relationships, and spiritual practice.
 8

Self-Reflection and Accountability

Maulana Thanvi encouraged individuals to engage in self-reflection (muhasabah) and self-

accountability (muraqabah). By examining one's thoughts, actions, and intentions, individuals

can identify areas for improvement and strive to align themselves more closely with Islamic

teachings.

Adab (Good Manners and Etiquette)

Maulana Thanvi placed great emphasis on cultivating good manners, etiquette, and moral

virtues. He believed that one's character and conduct should reflect the teachings of Islam,

encompassing traits such as honesty, integrity, humility, patience, and compassion.

Taqlid (Following Religious Authority

Maulana Thanvi advocated for the practice of taqlid, which involves following the guidance of

qualified religious scholars in matters of Islamic jurisprudence and spirituality. He emphasized

 9

the importance of seeking knowledge from authentic sources and adhering to the teachings of the

Quran and Sunnah.

Suhbah (Company of the Pious)

Maulana Thanvi highlighted the significance of surrounding oneself with righteous individuals

and seeking the company of spiritual mentors and guides. He believed that being in the company

of the pious could have a positive influence on one's character and spiritual development.

While Maulana Ashraf Ali Thanvi's teachings on personality may not conform to modern

psychological theories, they offer valuable insights into the Islamic perspective on human nature,

character development, and the pursuit of spiritual growth. His writings continue to inspire

Muslims around the world to strive for excellence in faith, conduct, and personal development.

Miskawaih
 10

Abu Ali Ahmed ibn Muhammad ibn Yaqub Miskawaih Al Razi was born in between 932-

1030AD in Iran. He was a moralist, historian, thinker, and a philosopher. He had a major

influence on Islamic philosophy particularly on ethics.

While studying philosophy he gave a moral view of human personality and its development.

Theory of Personality by Miskawaih

Miskawaih's psychology is based on the spiritualistic doctrines of Plato and Aristotle. He

addresses the existence of the soul, arguing that it admits different and opposing forms

[Link] it cannot be material and mortal. The soul perceives simple and complex

things, present and absent, sensible and intelligible. the essence of the soul is motion, and motion

is the life of the soul. Miskawaih explains and says: This motion is of two kinds: one towards

intelligence, the other towards matter; by the first it is illuminated, by the second it illuminates.

But this motion is eternal and non-spatial, and so it is immutable. By the first kind of motion, the

soul comes near to intelligence which is the first creation of God; by the second it descends and

comes out of itself. Therefore, the soul comes nearer to God by the first motion, and goes farther

by the second. The first leads to its salvation, the second to its punishment.

According to Miskawaih, development of personality goes through three stages; impulsive self,

reapproachng self, and contended self.

 11

Personality is an integrated set of virtues connected to the use of the soul's powers of reason, ire,

and desire. Islam emphasizes moderation as the regulative principle of personality, forming a

balanced community called Muslim ummatan. These powers yield virtues like wisdom, courage,

and temperance, with justice being the result of harmonious working of all three powers. Plato

classified these traits into subcategories, but limitations of time and space prevent reproducing

them.

Miskawaih's personality traits include benevolence, affection, friendship, and love, without

linking them to the moderation of the soul. Benevolence increases justice but does not undermine

it, as it safeguards the interests of justice. Affection is a natural tie towards fellow-humans and

ranks higher than justice. Friendship and love are two species of affection, with friendship based

on pleasure, gain, or good and love restricted to two individuals only. Miskawaih's account of

spiritual love places the love of God at the top and parents at the bottom, with teachers taking a

middle position. The metaphysical-cum-moral view of human personality differs from the

amoral positivistic view, and all traits are based on awareness of the unseen and the need for

moral restraint and rectitude. The modern secular man is spiritually homeless and needs to

reassert his spiritual dimension for mental and spiritual health. The greatest problem of the

twentieth century is to fill the spiritual void created by the loss of faith in the nineteenth century.

Personality is not a product of free interaction between heredity and physical and social

environment, but rather a value that is acquired through action without conscious guidance.

Miskawaih views personality as a settled habit of action, rather than a lifeless attribute, and

emphasizes the importance of conscience in shaping a truly human personality. Khulq, the

highest value of humanity, is a system of virtues connected to the power of the soul, reasoning,

desire, and ire.

12
13