PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

LEARNING OUTCOMES
For book chapter in the topic of personality
psychology, overall there are several
learning outcomes gotten. The learning
outcomes are stated as follows:
Be able to understand the main
issues highlighted in personality
psychology
Be able to understand the role of
soul upon shaping personality
Be able to understand the crucial
needs of Islamising personality
psychology
Be able to distinguish different
theories
and
approaches
in
personality psychology
Be able to understand Islamic
concepts on personality psychology
Be
able
to
understand
the
drawbacks,
strengths,
and
limitations of theories in personality
psychology
Be
able
to
appreciate
the
contributions of Muslim scholars in
personality psychology
Be able to understand the definition
and concept of personality in
personality psychology
Be able to distinguish the suitability
of Western theories to be practiced
in society with different cultures

1.0 THEORIES OF
PERSONALITY: Islamic
Philosophy
1.1 Defining Personality
Based on the Western perspective,
Personality is defined as a pattern
characteristics of thought, emotion and
behavior, inculcated with the psychological
mechanisms that are hidden or not behinds
those patterns (Funder, D. C., 1997).

Personality from the Islamic perspective

begins with the understanding of human
nature. In Islam, man is born with fitrah
which is pure in natural state. It is means
that man is inclined to do good things and
distance themselves from harm. It is
believed that man has potential to do what
is harmful and unnatural is because of
mans free will.

1.3 Definition of Soul

The soul can be technically defined
as the part of a human being that is spiritual
or immaterial and for animals it is regarded
as being immortal. Soul in Islam is referred
to as a persons unique identity after death
as that is what shall be held accountable in
the afterlife. Therefore, our soul is our
genuine self which will be accountable for
his performance in during his life on Earth.
On the Day of Judgement it will be placed
back in the body that was using it. This is
done so that the soul will
be able to communicate
with his Creator and
will be rewarded or
punished depending on
his performance in this
worldly life. In regards to
Muslim soul is referred
Al- Ghazali
to as a creature of Allah.
According to al Ghazali, the soul has three
levels which include, Nafs Ammara, Nafs
Lawamma and Nafs Mutmainah (Hasbullah,
2000). The highest level is when we achieve
our goal in life as we reach the highest
contentment with Allah, whereby we are
happy to do well and do not sin without
knowingly.
Al-Ghazali also mentioned that the soul
in essence consists of four components: qalb
(heart), ruh (spirit), nafs (self) and aql
(intellect). These four components denote a
spiritual entity that governs and guides all
human thoughts and behaviors (Hasbullah,
2000).

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

1.3 Free will and determinism

For the psychoanalytic approach, in the
issue of free will and determinism, Freud
believed that human personality is
determined by the life and death instincts. It
is the motivating forces that drive behavior
and determine its direction. However, Islam
more emphasis on qada and qadar. Belief in
predestination (Qada and Qadar) is an
acknowledged article of faith in Islam. For
some people, this belief leads to serenity and
satisfaction, even in the face of hardship and
difficulty.
Qadar can be understood as the divine
will and decree of Allah s.w.t. while qada is
the perfectly precise implementation and
completion of all things in accordance with
Allahs Qadar (Salleh, 2006).
A question which has bothered us for
some time is whether man acts and behaves
according to his own free will or to what has
been destined for him by Allah. In other
words, is the choice in any given situation
completely ours, or is it pre-determined for
us? Is there for every one of us a destiny
towards his life, and from which he cannot
escape? Or is it true that by our own choices
we shape our future? For example, is it true
the thief was born as a thief?
This is a question which really speaks of
man's position in relation to Allah. We state
very clearly that Allah knows what we are
going to choose in any situation and what
we will do or say before we actually do it or
say it. It is already mentioned in the Quran
that Allahs knowledge is perfect and
absolute. He knows the most secret of
thoughts and nothing escapes His
knowledge. Allah always tells the truth, the
plain and complete truth.
Allah also tells that He rewards man
according to our actions. If our actions carry
a reward, good or bad, then they must be of
our own choosing. In Surah Al-Zalzalah,

verse 7, Allah tells us no action will be

allowed to pass unnoticed. For example:

1.4 Nature versus Nature

In issue of nature versus nurture, the
biological and psychodynamic perspectives
believe that nature plays an important role
in
shaping
our
personality
while
behavioural and humanistic perspectives
believe the other way around. However, the
cognitive perspectives believe that our
personality and behaviour could be shaped
by nature (brain) and nurture (learning and
cognition). In Islam, not only nature and
nurture are vital, but also includes the
spiritual aspect in shaping the human
personality.
In our life, our personality might be
influenced from people surrounds us. For
example, we will become a good muslim if
our friends those who with good characters.
Prophet Muhammad s.a.w also emphasised
choosing the right friends with saying:
the example of a good friend in comparison with
a bad one, is like that of musk seller and the
blacksmiths bellows; from the first, you would
either buy musk or enjoy its good smell while the
bellows would give you bad nasty smell
(narrated by Bukhari, Vol.3, Book 34, No. 314).
This shows that environmental factors
affected our personality and behaviour.

1.5 How is People Different?

Every
individual
are
unique.
Personality theory is the study of the ways
in which people differ from one another. It
focuses on those differences in the way
people think, behave, and process
information. It can be called as individual
differences. Some people are very open to
experience, others may not; some people are
more extroverted, others more introverted,
and so on. But, why do people differ?

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

The most common answers were people
have thought differently, acted differently,
and fared differently from each other since
the dawn of time. Besides, peoples
backgrounds, experiences, training, or ways
of learning also contributes to the peoples
differences.
However, in Islam, every individual are
same in the eyes of Allah. As Allah says in
the Quran:
Verily, the most honorable of you with
Allah is that (believer) who has At-Taqwa [alHujrat 49:13].
It is clearly stated in the above verse
that only Taqwa (God-Conciousness)
distinguishes us from others. As a Muslim,
people should realize that the rewards and
punishments from Allah and His mercy on
us based on the level of our faith in Allah
and the Taqwa in our hearts. Therefore, we
should respect the limits that He has set for
us (through the Taqwa in our heart), so that
we can earn the blessings both in this life
and in the hereafter.

1.6 How Islam View Personality?

According to Sheikh Taqiuddin
(2005), the human personality in every man
consists of his (mentality) and his
personality (nafsiyyah). The mentality
('aqliyyah) can be understood as the
mechanisms used for understanding things
which man believes in and trusts (Sheikh
Taqiuddin, 2005). For example, if his
understanding of things in terms of passing
judgement upon them is based on the
'Islamic 'Aqidah, then he has an Islamic
mentality.
Besides, the behavioural personality
(nafsiyyah) defined as the way for satisfying
man's dispositions and biological needs
(Sheikh Taqiuddin, 2005). For example, the
manner in which they are satisfied
according to a standard which man believes
in and trust. Allah says in the Quran:

We have indeed created man in the best

of moulds(Al-Tin: 4)
It is clearly mentioned that man is
best creation of Allah. It is because man
endowed
with
aql
(intellect)
that
distinguished from other creatures. Muslim
were taught to inculcate a good morality
and prevent ourselves from doing harm. In
Islam, a persons good qualities must be
channelled into Islamic work. Islam does
not seek to do away with the natural
disposition of the people who embrace it.
Instead, it works to channel their natural
qualities into a productive and healthy
direction.

2.0 PSYCHOANALYTIC
THEORIES: In The Light of
Islam
2.1 Islamic Philosophy of Psychoanalytic
Theories in Personality
Psychoanalysis is defined as a method
of therapy developed by Freud that
concentrates on cultivating a transference
relationship and analyzing resistances to the
therapeutic process.( as cited in Engler,2003).
The central concept of psychoanalytic
theories is unconsciousness. According to
Freud,( as cited in Cloninger,2008), the
unconscious are the determine force that
influence people decision in their daily life.
As a results, the unconscious force mould
people personality. Hence, from Freud
perspective people personality are predetermined by the unconscious force.
The unconscious force theory by Freud
is similar with Ibn al-Qayyim perspectives
on the influence of unconsciousness towards
people behaviour. In Ibn al-Qayyim book
Al-Fawaid,( as cited in Badri,2000), he
said that every actions that be done by
people are start from waswasah (concealed
whispers).

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

From Ibn al- Qayyim perspectives,the
waswasah
(concealed
whispers)
is
originated by inner temptations of Satan and
from
the
individual
nafs(desire).
Meanwhile, the unconscious force by Freud
is originated by individual repression of
sexual and aggresive motives.
Based on the Freud and Ibn al-Qayyim
perspectives, the unconsciousness force
indeed playing major role in shaping people
personality. However ,it is vital to
distinguish that the unconsciousness from
psychoanalytic theories are deterministic
force of people behaviour.
Meanwhile, Ibn al-Qayyim( as cited in
Badri,2000),
emphasizes
that
the
unconscious force will be manifested in the
person actions only, if the person allow it to
happen. To elaborate, Ibn al- Qayyim
recommended people to ignore the negative
fleeting thoughts. According to him,if
people repeatedly act upon their waswasah
thoughts (concealed whispers) ,it will
become their personality. It will be easier to
change negative fleeting thoughts of
individual , rather than change their bad
personality traits. In addition, people who
have strong faith in God will able to fight
the negative unconscious force from
influencing their behaviour. Al- Quran verse
that indicates the concealed whispers.( 41:
36).
From Islamic perspectives, once
individual have reach puberty ,they will
have to bear the responsibility of their
actions.Al- Quran verses that indicates
people are be held accountable of their
deeds.
(6:164,14:21,22,16:111,17:15,19:95,31:33,
34:42,35:18,41:46,60:3,74:38).
Thus, in psychoanalytic theories people
did not have control over unconscious force
that determine their personality are
contradicts with Islam. This is because,if
people have to held accountable on

something that out of their control, then it

will imply that Allah s.w.t is evil,which is
not the attributes of Allah s.w.t .Al-Quran
verses that describe of Allah s.w.t attributes.
(59:24,22:69,6:115,6:103,
22:63,
31:16,
33:34,52:28).

2.3
Psychoanalytic
Overview

Theories:

Psychoanalytic theories is highly emphasizes

on early childhood experiences . Freud,( as
cited in Engler,2003), said the personality of
people, their level of emotions stability,and
their life struggles during adulthood are
deeply rooted by their early childhood
experiences. Based on Freud perspectives,
the children experiences during their first
three psychosexual stages of development
will determine who they are,their self
identity in their life. These three
psychosexual stages of development are
oral,anal,and phallic stages.These three
stages will occur during birth until 5 years
old. Hence, children personality and
behaviour,whether it is good or bad will be
attributed towards parents capabilities in
parenting.
Additionally, Islam too put emphasizes on
the importance of childhood experiences in
building people personality.For example, in
hadith Bukhari,the Prophet narrated by Abu
Huraira said "Every child is born with a true
faith of Islam but his parents convert him to
Judaism, Christianity or Magainism. Hence,
tarbiah concept and method have been
widely practice among Muslims in
developing and changing people personality
in accordance of Al- Quran and As- Sunnah.
To elaborate, the first things that Muslims
parents did when their children be born is to
adzan in their children ears. This is a first
steps in Islamic concept of tarbiah in
teaching chilren in knowing their God. After
that,parents will gradually thought their
children in regard of Aqidah, deens, Ibadah,
and Fiqh. Muslims parents will responsible
in shaping their children towards good

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

personality (Akhlaq Al Hameedah) and
prevent their children from doing bad
things that will develop into bad personality
( Akhlaq Al Dhameemah).
Both psychoanalytic theories and Islamic
perspectives emphasize the vital role of
early children experiences in shaping
human personality. However,in Islamic
perspectives, people always can improve
themselves towards better. Everyone are able
to achieve their full potential (Ali,1995).This
is due to the fact that people nature is
optimistic and inclined towards goodness.
One of the historical example is that Umar
al-Khattab and Abu Thar al-Ghiffari
changed from the greatest of bullies during
the Jahiliyyah period to pious Muslims.
While from Freudian perpectives , early
childhood experiences are deterministic
force of people personality. To evaluate, if
human being personality are indeed
determined in their first five years of their
life, then every efforts ,challenges, and
things that people going through in their life
is meaningless. There is no reason for people
to work hard in their life if everything is
already determined during their early
childhood when they are powerless to
change anything.
2.3.1 Level of Consciousness

STAGE
Oral
Stage

AGE
Birth to 12
months

Freud,( as cited in M.Burger,2011), divided

personality into three difference levels of
awareness
which
are
the
conscious,preconscious,and
unconscious.
The definition of consciousness is the
toughts that people are currently aware of,
and preconscious is the part of personality
that contains that contains that can be
brought into awareness with little difficulty.
Meanwhile,unconsciousness is defined as
the part of personality that contains material
that cannot easily be brought into
awareness.
Freud
elaborates
that
unconsciousness only can be brought into
consciousness during extreme situations.
Despite of that, unconsciousness are playing
the major roles in determine people daily
behaviour.

2.3.2 Personality Structures

Freud,(as cited in Cloninger , 2008),

describe the structures of personality is
divided by three categories which are
id,ego,and superego. The id is describe as
the most primitive structure of personality
which is also the source of biological
drives(pleasure
principles)hedonistic,and
aims to satisfy its urges,which reduces
tension and thus brings pleasure. While, the
ego is defined as the most mature structure
of personality ,which means the ego
mediates between intrapsychic conflict and
copes with the external world, reality
principles,delay gratification and plan.. In
additon, the superego is described as the
structure of personality that is the internal
voice of parental
CONFLICT
OUTCOMES
and
societal
Weaning
Optimism or
restrictions, ideal
pessimism
Addictions to self.

Anal
Stage
Phallic
Stage

1 to 3 years

Toilet training

3 to 5 years

Masturbation
and Oedipus /
Electra conflict

Latency

5 years to
puberty
Puberty to
adulthood

Genital
Stage

tobacco,alcoho
l
Stubborness
Miserliness
Sex-role
identification
Morality(super
ego)
vanity

2.3.2

Psychosexual
Stages
of
Development

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

2.4 Sigmund Freud (1856-1939)

Sigmund Freud was born
in Freiberg, Moravia on
May 1856, which is now
known as Pribor, Czech
Republic
(Schultz
&
Schultz, 2012) He is the
son of Jacob Freuds and
Sigmund Freud his third wife (Hothersall,
2004l) which he was
raised in the traditions and belief of Jewish
religion, which his grandfather was a rabbi
(Hothersall, 2004). Freud always seen
himself as a Jew. His father was a wool
merchant. Though he was a hardworking
merchant, yet he met a failure in his
business in Moravia, Mr Freud later moved
together with his family to Leipzig
(Hothersall, 2004). Later, when Freud was at
the age of four, his family moved once again
to Vienna.

2.4.1 Freud Lifes and Its Influence on

His Work
2.4.1.1 Oedipal
Analysis

Complex

and

Dream

Freud did not view dream as just a dream,

rather he viewed dream as one of the
eminent source of treating his patients.
Freud argued that there could be underlying
clues in dreams, and for that was why he
later interpreted his own dreams, every
morning he woke up. His work of
interpreting dream is now known as dream
analysis (Schultz & Schultz, 2012). Freud
believed that dreams were caused by the
unconscious motives, which he spent at least
last-hour of each day of his to analyse his
own dreams through the method called
free-association.

Through his own dream analysis, Freud

recalled his hostility towards his father as
his father, as according to him, he feared his
father during his childhood, though at the
same time, he did love his father
(Hothersall, 2004). Despite of his fears
towards his father, he however had a better
relationship with his mother, whom he
perceived as loving and protective. He later
developed passionate attachment towards
her mother (Schultz & Schultz, 2012).
Through his own dream analysis, Freud, for
the first time outlined the Oedipus Complex
he felt towards his mother, through his book,
titled The Interpretation of Dreams (1900)
(quoted in Forrester, 1998; as cited in Schultz
and Shultz, 2012).
His work on dream analysis may not be
universally praised, yet the book did
manage to gather positive comments as it
has been reviewed by professional journals,
as well as several newspapers in Vienna,
Berlin, Zurich and other European cities.
Carl Jung read his work on dream
interpretations, before Carl Jung became his
disciple (Schultz & Schultz, 2012).

2.5 The Neo-Freudians

2.5.1 Carl Jung (1875-1961)
Before Freud and Jung
got disputed, Freud
once regarded Jung as a
surrogate son and heir
to the psychoanalytic
movement, by regarding
him as my successor
and
crown
prince
Carl Jung
(quoted in McGuire,
1974, p.218; as cited in Schultz & Schultz,
2012). Later, as both of them were disputed,
Jung developed his theory, called analytical
psychology.

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

In analytical psychology, Jung provided
modifications
on
the
psychoanalysis
frameworks proposed by Freud by dividing
two types of unconscious, namely personal
unconscious and collective unconscious.
Jung also came up with his own frameworks
of archetypes; inherited tendencies within
the collective unconscious that dispose a
person to behave similarly to ancestors who
confronted similar situations (Shultz &
Schultz, 2012).
Though Jung agreed with Freuds
unconscious drives, yet Jung disregard
Oedipus complex as he found that as
irrelevant during his childhood since Jung
perceived his mother as fat and unattractive
(Schultz & Schultz, 2012). Another point of
view which proposed by Jung against Freud
is the role of libido. Since Freud defined
solely on sexual drives, Jung on the other
hand argued that instead of sexual energy,
libido is a generalised life energy, with sex
only as a part of it (Schultz & Schultz, 2012).
2.5.2 Alfred Adler (1870-1937)
Adler is

usually considered as the

champion of asserting
social
psychological
approach
to
psychoanalysis.
Through his individual
Alfred Adler
psychology framework,
unlike Freud, Adler believed that human
behaviours are largely influenced by social
forces, rather than biological drives. He then
proposed the concept of social interest,
which means as an innate potential
possessed by everyone to cooperate with
others in order to achieve personal and
societal goals (Schultz & Schultz, 2012).
In inferiority feelings, Adler proposed that
generalised inferior feelings could be a
motivating force in behaviour. According to

Adler, inferiority feelings gave advantages

on an individual, as well as on the societal
level as the inferior feelings could lead to the
act to be better (Schultz & Schultz, 2012).
Whilst, Freud viewed inferiority feelings as
destructive,
Adler
however,
viewed
inferiority as positive motivation towards
betterment (Schultz & Schultz, 2012).
Another eminent concept proposed by Adler
was the creative power of the self which he
suggested that human beings have the
capacity to determine personalities. Adler
insisted that human beings are responsible
upon
shaping
their
personalities,
consciously, rather than by the unconscious
motives (Schultz & Schultz, 2012). Unlike
Freud, Adler believed that humans
behaviours are strongly affected by our
plans in the future, instead of being
influenced by past experiences as suggested
by Freud (Schultz & Schultz, 2012).

3.1BEHAVIORISM
AND
SOCIAL
COGNITIVE:
Integration of Islam and
Western Perspectives
3.2 Islamic Philosophy of Behavior
and Cognitive Theories

Cognitive behavioral therapy is a kind of

psychotherapy that is used to cure a variety
of psychological disorders such as anxiety,
stress, depression, eating disorder, phobia,
panic disorder. (Chambless, Ollendick,
2001). Cognitive theories are well known to
aid psychological disorders that cause
maladaptive or irrational thinking styles due
to emotional disturbance (Beck, 1976;Ellis,
1962).
Islam has a comprehensive nature
therefore it is viewed as the way of life.
Guidance is provided in all aspects of our
life. Therefore by integrating the spiritual
and religious aspect of our life, it results in

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

psychotherapy. This is specifically for
Muslims who are religiously committed. For
them, religiosity is the initial assessment
level (Alaweni, n.d.).
Social cognitive theory is the view that
people learn by watching others. In
Psychology, it explains personality in terms
of how a person thinks about and responds
to one's social environment (Bandura, 1999).
Likewise, Ibn Kathir (n.d.) stated that during
the time of the Prophet, the people believed
in their forefathers religion due to their
ignorant to the truth. The Quran (21:52-56)
tells us that Ibrahim tried to change his
peoples belief to only worship Allah alone
mindfully. He did this by prohibiting
them to talk about idols. He also tried to
tell his father however his father told him
that our forefathers worshipped them so we
should follow. However, Ibrahim told him
that they are in plain error because Allah is
the Lord of the heavens and earth and he
was sent to confirm this.
Based on Banduras theory, he
mentioned that (a pioneer in
social cognitive theory) when
people see someone else
awarded for their behavior,
they tend to behave the same
way to attain an award
(Bandura, 1999). Sahih
Albert
Bandura
Muslims book, In Islam,
Sahih Muslims (Vol.3) perform an
obligatory duty knowing that our reward
would be paradise. It also tells us that those
who give Sadaqqah would be purified and
kept away from the fire.
Banduras famous illustration of social
learning was by showing children a video of
an adult punching a doll then later the
children were told to play with that doll and
they did likewise (Afzaal, 2014). Narrated by
Abu Huraira: Allah's Messenger (peace and
blessings beupon him) said,

"No child is born except on Al-Fitra (Islam)

and then his parents make him Jewish, Christian
or Magian, as an animal produces a perfect
young animal: do you see any part of its body
amputated?" (Al- Bukhari). Anas b. Malik
reported: I have never seen anyone more kind to
one's family than Allah's Messenger (May peace
be upon him) (Sahih Muslim Book 030,
Number 5734).

3.2 Banduras Reciprocal

Determinism and Self Efficacy
"Learning would be exceedingly laborious, not to
mention hazardous, if people had to rely solely on
the effects of their own actions to inform them
what to do. Fortunately, most human behavior is
learned observationally through modeling: from
observing others one forms an idea of how new
behaviors are performed, and on later occasions
this coded information serves as a guide for
action."(Bandura, 1977)
Bandura developed a theory called
reciprocal
determinism.
Reciprocal
determinism is when a persons behavior
influences and is influenced by the social
environment and personal factors. He
believed that our behavior can be
conditioned by consequences (Bandura,
1986).
In Islam our internal behavior is what
influences our behavior. Our internal
behavior is thinking about the fact that this
life is temporary allows us to possess
qualities such as patience (Quran 31:17).
And when we are in a difficult situation we
feel better when we remember that after
every hardship there is easing (Quran 94:6).
These are all internal forces that help us
accept whatever befalls upon us. As This
ayah tells us to have faith in Allah as He is
the Most Merciful (Yusuf 12: 87) Allah
mentions to us that whatever befalls us is
upon His decreed (Quran 57:22). Muslims
are also told to put their trust in Allah if
they are believers indeed (5: 23; 2: 45; 13:
28; 2: 152).

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

Some other ways of thinking in Islam
includes; focusing on the hereafter. Even
though, the concerns of this world can be
very depressing thinking about the hereafter
brings in an automatic determination and
contentment. This shows that the hereafter
is forever while this life is only temporary.
Due to how our death is unknown, we
would strive to obtain success in the
Hereafter by remembering our ultimate
goal.(Quran, 3:15)
Prophet Muhammad said,Whoever has
the Hereafter as his main concern, Allah will fill
his heart with a feeling of richness and
independence; he will be focused and content,
and this world will come to him in spite of it.
Whoever has this world as his main concern,
Allah will cause him to feel constant fear of
poverty; he will be distracted and unfocused, and
he will have nothing of this world except what
was already predestined for him (Al-Munajjid,
1999, p. 26).
Moreover, during times of distress, we
could count the numerous blessing that
Allah has given us. As a result it would
make us view the distress as a very small
matter. We would also be more grateful in
life (Hamdan, n.d.). Prophet Muhammad
said,Look at those who are less fortunate than
yourselves, not at those who are better off than
yourselves, so that you will not belittle the
blessings that Allah has bestowed upon you
(Al-Mundhiri, 2000, n.d., book 68, chapter
13, p. 1115).
Looking at those who are less fortunate
will help the person to realize that his or her
condition is better than others in relation to
good health, physical strength and ability,
and provision (food, clothing, shelter, etc.).
When the individual considers all of the
blessings, both spiritual and worldly, this
may help relieve the worries and distress
that he or she may be experiencing.
Another important aspect of therapy
could be remembering Allah and Reading

the Quran. As by doing this, it would have a

relaxing affect on the individual that is
under worries, anxiety and stress. There can
be healing effects on the individual that is
facing distress. If a person remembers Allah,
it is one of the most effective ways of
worshipping Him (Hamdan, n.d). This
includes His attributes, by praising and
thanking Him. However, the Quran is the
best form of remembrance.
Supplication is another powerful method
for overcoming anxiety and distress. If the
supplication comes from the heart with
sincere intention, it can dispel worry and
bring comfort; it can turn distress into calm
and sadness into joy. Allah may fulfill the
persons hopes and respond to that which is
requested. Prophet Muhammad would say
O Allah, I seek refuge with You from grief and
worry, from incapacity and laziness, from
cowardice and miserliness, from being heavily in
debt and from being overpowered by men
(USC-MSA, n.d., Vol. 8, book 75).

3.3 Rotters Social Learning Theory:

Expectancies
Rotter suggested that
our behavior is done due to
the expectation of an
outcome. Therefore, this
also motivates us to
engage in that behavior.
People also stay away
from things with negative
Rotter
consequences and engage
with that which has a positive result on
them. If one realizes that a certain behavior
results in a very positive outcome, they
would simply take part in that behavior
more. This shows that our behavior is
influenced by social context and not only
psychological factors (Rotter, 1954).
In Islam, reward and punishment is
usually delayed. While contemporary
psychologists focus on the immediate
reinforcements as a result of this delay,

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

Muslims tend to feel as though they have an
inverse reinforcement for all behaviors that
they commit. Allah mentions it in the Quran
as a premise that will be given on the Day of
Judgement to the believers and Muslims
have full confident that this promise of
Allah is true as He never breaks His
promises but rather he fulfils them. (Quran,
78:21)
3.4 Soul as an Integrating Factor
It is important to integrate the soul factor
in this theory due to dual relationship.
Having
the
soul
provides
better
understanding of the physical entity. The
Quran verse tells us that man needs to
posses all the potentials to as a whole, have
an optimal psychological functioning
(Quran 49:7). It was discovered that there
are some strengths in humans which are like
protectors for mental illnesses. They include,
courage, future-mindedness, optimism,
interpersonal skill, faith, hope, work ethics
and more (Seligman, 2011).

Naquib A-Attas

intellect (aql).

Al
Attas
(1990)
believed that the soul
in man is something
thing
that
was
measured in time and
space so as a result it
includes intelligence
and
understanding
from a factor called

However, when it is controlling the body,

it is called soul. And when its time is over
and it is taken away from the physical entity,
it will be called the spirit. This shows that
the physical and spiritual aspect of human
nature work together. Our behavior is
reflected by the state of our soul.

4. HUMANISTIC THEORY: An
Islamic Approach

4.1 Islamic
Philosophy
Humanistic Approach

10

of

Humanistic approaches by Rogers and

Maslow seems to have a perfect notion of
human nature compared to the other
theories of human personality.
However, humanistic approaches failed
to look on the spiritual part of human being,
as emphasized in Islam. Moreover, this
theory has totally abandoned the concept of
God, and overly looked into the capacities of
the self which is in contrast to the Islamic
concept of balance between the self and
Allahs will. In Islam, man is at the balance
state of determine and freewill.
Al-Ghazali proposed that man consist of
dual-nature comprising physical being and
spiritual being. As mentioned in earlier
paragraph, the spiritual being will regulate
the level of uniqueness and distinctness of
human being in the eyes of Allah (Ali,1995).
Al-Ghazalis conceptualization of human
personality is based on the divine revelation
and prophetic tradition and he also stressed
on the spiritual goodness as the basic innate
qualities of man (Ali,1995). In the other
hand, he also acknowledged the role of
environment in preserving and spoiling the
purity of human soul.
In humanistic theory, the humanists
believe that man is fundamentally good.
However, they seem to focus on material
and physical goodness, as mentioned above.
This is manifest in the works of Maslow,
who reviewed the autobiographies of some
personalities who, in his view, exemplify the
best models in the history of humanity.
Their spirituality or religiosity was never
considered as a manifestation of their
success to attain the stage of selfactualization. If thats the case, the
Maslovian follower could have the
autobiography of a drug pusher, or a severe
alcoholic person as their review as long as

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

they are qualify to realizing the stage of selfactualization.

4.2 Humanistic
Theory
Personality: An Overview

of

The fundamental works for the

humanistic approach are originated in the
Deweyan philosophy founded by John
Dewey in America and the atheistic
existentialism of Sartre in Europe (Ali, 1995).
The major concern for the Deweyan
philosophy according to Abbas Haji Ali
(1995), on the other hand, is the
development of the possibilities of the
individual exert the maximum level of
potential or self-actualization, which is a
central concept in the works of humanistic
psychology.
Humanistic approaches is seen as a third
force to all other earlier personality theories
as humanistic theorists claimed that all the
approaches to personality that were
discussed before have some fundamental
misperception in their views of human
nature.
Humanistic scholars viewed that human
is not controlled by unconscious forces
(psychodynamic approaches), a set of stable
traits
(trait
approaches),
situational
reinforcements and punishments (learning
theory), or inherited factors (biological and
evolutionary approaches). On the other
hand, humanistic approaches to personality
emphasize peoples innate goodness and
their inclination to move toward higher
levels of functioning (Feldman, 2011). The
essential of personality is self-motivated
along with peoples innate uniqueness and
therefore it is human consciousness that has
the ability to change and improve.
However, the humanistic approaches in
the study of personality adopt a secular kind
of humanism and rejection of God which is
contradict to Islamic teaching Europe (AH
Ali, 1995). It is too submissive with complete
obligation to the concept of the self. Human

11

action is totally governed by freedom which

is seen as the driving force that energizes
mans behaviour. The ultimate life goals
according to humanistic approach is to
attain self-actualization and self-esteem.

4.3 Rogers Self Concept

Carl Rogers was one of the prominent
scholars of human potential movement,
which emphasizes self-realization (Weiten,
2008) through compassionate training,
encounter group and other exercises
envisioned to foster personal growth.
The basis of Rogers concept on
personality was due to his practise on his
extensive therapeutic interaction with many
clients, which focused on the clients
subjective point of view. Therefore his
approach is called a person-centered theory.

The Self
The
fundamental
component
of
Rogers
approach is his concept of
the self or the self-concept.
Rogers self-concept is
defined as a collection of
beliefs about ones own
Carl Roger
nature, unique qualities
and typical behaviour. On the other words,
it is a collection of ones self-perception or a
mental picture of oneself (W.Weiten, 2008)
It may include beliefs such as Im
talkative or Im religious. The notion of
the awareness on ones self concept indicates
that the beliefs are at the state of conscious.
It is not suppressed in the unconscious.
Nevertheless, people might perform false
belief toward themselves compared to the
actual experience that they had. This gap
between self-concept and the reality is called
incongruence (Lahey, 2012). In contrast, if
a person managed to reason the self-concept
accurately, therefore it is considered to be
congruent with reality (Lahey, 2012)..

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

According to Roger, everyone is subject to
experience
a
certain
amount
of
incongruence but the crucial issue is the
level of incongruence they possess (Weiten,
2008). Too much incongruence would
weaken ones psychological well-being.

4.4 Maslows Theory

Actualization

of

Self-

Abraham
Maslow
proposed that human
motives are categorized
into a hierarchy of needs.
This hierarchy of needs is
defined as a systematic
Abraham
Maslow
arrangement of needs,
according to priority, in which basic needs
must be met before less basic needs aroused
(W.Weiten, 2008).
The highest level of this hierarchy of
needs is the need for self-actualization,
which is the need to fulfil ones best
potential. Maslow described this need with
a simple statement; What a man can be, he
must be. (W.Weiten, 2008) Additionally,
according to Maslow, people who attain this
highest need is considered to achieve an
exceptional healthy personality which is an
ideal psychological health.

4.5 Soul as Integrating Factor

Allah s.w.t created mankind with
distinct characteristics in comparison to the
other creatures, as a tool for mankind to
fulfil their amanah as a slave and vicegerent
of Allah. Those characteristics, which are
displayed in unique ways, in most
occurrences as a reaction to the common
situations in life. The typical manner, in
which an individual reacts, distinctly
portrays of his or her personality.

12

Beware! There is a piece of flesh in the

body; if it becomes good (reformed), the whole
body becomes good, but if it gets spoilt, the
whole body gets spoilt and that is the heart;
Narrated by Bukhari.
Islam emphasizes the vital role of the
heart (Al-Qalb) in determining the manners
executed by man for which it reflects mans
character, one of the important values in
studying human personality. As mentioned
in the above hadith, the heart has the control
over the spiritual level of a slave of Allah,
therefore will result to the unique and
distinct qualities of man as in Islam, each
Muslim is differ from the other Muslim
according to his level of God-Consciousness
(Taqwa).
This heart is referring to the centre or
seat of personality, in conjunction with its
other roles as the seat of intellectual
faculties, understanding, affections and
emotions, created by Allah inside each
mankind. The heart, which governs mans
action, also plays a role as an evaluative
decision maker in the human psyche
therefore determine the outcomes of each
behaviour performed by man. (Razak M.A,
2011)
In understanding the humanistic theory
on human personality, it is very important
for us to comprehend the roles of the heart
in shaping ones character and traits. The
heart of a man, which constantly in good
and noble condition will reflect a virtuous
personality of the ideal Muslim.
According to Al-Ghazali, in order for
people to understand the concept of human
nature, it is important for them to
understand the underlying themes and
meaning on the purpose of the creation of
human being. Allah (SWT) states in the holy
Qur'an:
"I have only created jinns and men that they
may serve Me." (51 :56)

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

Based on the above-mentioned Quranic
verse, the perfection of ones character can
only be achieved when the duty as a servant
and vicegerent of Allah are fulfilled
perfectly. Therefore, in order for mankind to
complete the task, it is necessary to have the
integration of mans physical and spiritual
being.
The physical brain and the spiritual mind
should be working together, as well as the
merger of physical vision and spiritual
vision, the physical hearing and the spiritual
hearing in order to attain the cognitive,
affective and behavioural soundness of
mans character as emphasized in Islamic
concept of personality where the production
of good and sound characters are all
depending on mans spiritual level.
Man with high spiritual level will
produce behaviours that gratify Allah s.w.t
and will never let himself fall down onto the
path that will bring him to the wrath of
Allah s.w.t.

Traits Theory: From Islamic

Perspectives
5.0 Islamic Philosophy of Traits
Theory in Personality
Trait theory is one of the prominence
concepts of personality psychology which
was first initiated by Gordon Allport.
Despite of the criticism of categorising
individual based on the limited traits
(Matsumoto & Juang, 2013), trait theory is
still seems to be influential, particularly in
the field of psychometric (Cohen, Swerdlik
& Sturman, 2013). All in all, trait is a
characteristic or quality distinguishing a
person (Matsumoto & Juang, 2013, p.255).
Hence, to conclude, trait is what makes a
person differ from another.

13

Islam indeed never alienated

the role of trait as a part of
personalities of human beings.
Overall, Islam emphasises the
trait
of
demonstrating
moderate
and
temperate
attitude,,
or
wasatiyyah
Yusuf Al(Qaradawi, 1991, p.3). This
Qaradawi
is because Islam calls for
moderation, rather than being too extreme
towards the right wingers, nor the left
wingers. In fact Qaradawi manages to
gather a lot of hadiths and Quranic verses
upon Islam callings for moderation; 5:77,
5:86-88 & 4:171 (1991). Hence, these ideas
indicate that moderation shall be a must
trait possessed by every Muslim as
subscribing to any extreme would only
jeopardise the religion.
Qardawi also, in his book, highlighted
the traits like bigotry, nit-picking, harshness
and thinking ills of others are the example of
traits that would create negative impressions
about Islam towards non-Muslims, as well
as Muslims with low level of religiosity
(1991). Despite of mentioned traits,
Qaradawi also quoted saying Imam Ali bin
Abi Talib
A bad deed that offends you is better in the
sight of God than a good action that puffs you up
with; and Ibn Masud Ruin is caused by two
traits- pride and despair. Happiness cannot be
attained without effort and struggle. A vain
person makes no effort because he believes he is
perfect; a despairing person makes no effort
because he believes he would be useless (as
cited in 1991).
Based on the quotation provided by
Qaradawi, it can be proven that Muslim
figures have talked; be it directly or
indirectly about traits long time ago, even
before the Westerns came up with their
theoretical frameworks upon traits and
personalities.
Qaradawi
(1991)
even
emphasises that in the process of calling

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

people towards Islam, there is no need of
practicing severity and harshness, traits,
which might be possessed by Muslims when
conducting daawah. This statement has
been supported by several Quranic verses;
16:125, 9,:128, & 3:159 which these verses
highlighted the importance of performing
dawah in beautiful manner, with
beautiful traits as quoted from Qardawi,
(1991)
Kindness makes things beautiful,
violence renders them defective.

while

Historically speaking, through Islamic

historical contextual, different traits of
personality can be found in two Islamic
figures, during the rulings of Khulafa ArRasyedeen. Umar al-Khattab for example
was viewed as progressive and aggressive in
delivering his thought, particularly in the
issue of ijtihad. Abu Bakar, on the other
hand, was viewed as someone with high
level of agreeableness, particularly in
whatever sayings thrown by Prophet
Muhammad pbuh (Faruqi, 1993). Indeed,
Abu Bakar, never questioned on whatever
decisions made by Prophet Muhammad
pbuh, whilst Umar al-Khattab usually made
his decisions based on sound judgements,
whenever it was necessary (Faruqi, 1993).
Therefore, based on the examples given
above, instead of defining traits, yet Islam
provides proper guidelines of what traits
lead to what. For example, the traits of
Qarun, in the story of Musa (Moses) has
shown that the revelation has provided a
clear cut of the consequences of possessing
bad traits, as mentioned in Quran chapter
28, verses 76 to 78. Hence, Islam indeed has
shown the application and on the concepts,
rather thsn bombarded the readers with
theoretical frameworks as how Western
scholars did. Provided below, the example of
prominent theories which have generated
the idea of so called as Traits Theory.

14

5.2 Allports Traits Theory of

Personality
Through various literature, trait
theory has been pioneered
by Gordon Allport; a trained
scholar in social ethics as well as
psychology. Allport perhaps the
first American psychologist
who attempted to define
personality in systematic
Gordon
Allport
way by arguing that
sound theory must underlie application
(Allport, 1967, p.7; as cited in Pervin & John,
1999).
to

Traits, as defined by Allport, in 1937 refers

generalised and focalised neuropsychic

system (peculiar to the individual) with the
capacity to render many stimuli functionally
equivalent, and to initiate and guide consistent
(equivalent) forms of adaptive and expressive
behaviour (as cited in Cohen, et. al., 2013,
p.394).
It seems that the definition of trait offered by
Allport to be complicated, hence, Guilford
later on defines traits in simpler manner:
Any distinguishable, relatively enduring way
in which one individual varies from another
(1959, p.6; as cited in Cohen et. al., 2013,
p.394).
Cardinal trait on the other hand is defined
as the trait that dominates an individual.
The individual seems to be known because
of his or her cardinal trait. Cardinal trait is a
trait which distinguishes an individual with
other individuals. Central traits are those
traits which are not as dominant as the
cardinal traits, yet are relatively found in an
individual. Central traits are more general in
concepts rather than cardinal trait, which is
more specific. Meanwhile, secondary traits
relates to any attitude which appear only at
particular situation (Cherry, n.d).

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

5.3 Eysencks Three Dimensions of

Personality
Hans Eysenck on the other
hand has developed trait
theory based on only three
major
traits,
namely
introversion/extroversion,
neuroticism
/emotional
stability and psychosis,
Hans
which he added later after
studying individuals suffering from mental
illnesses (Cherry, n.d).

5.4 Cattells
16PF
Personality

Theory

of

Like
Allport,
Cattell
adopted traits as the
fundamental conceptual of
understanding personality.
However, Cattell revised
all the traits proposed by
Allport, by eliminating
the uncommon traits and
Raymond
Cattell
combining the traits with
common characteristics. (Pervin & John,
1999). From 4 000 number of traits, Cattell
managed to reduce the traits to 171 traits
only. Later, through factor analysis study, he
then reduced his list to just 16-keypersonality-trait, based on his large number
of samples, which is now commonly known
as Sixteen Personality Factor Questionnaire
(16PF). 16PF nowadays has been widely
used as one of the prominent personality
assessments in the field of psychometric
which comprises of 35 different traits (Cox,
2012, p.26).

5.5 The Big Five Personality

Dimension/ Five Factor Model
(FFM)
Another personality approach which
accounts the role of traits as the
fundamental conceptualisation is known as
The-Big-Five-Personality,
or
sometimes

15

known as Five-Factor Model or simply as the

Big-Five theory. This model is a conceptual
model highlighted five distinct personality
dimensions,
namely
neuroticism,
extraversion, openness to experiences,
agreeableness,
and
conscientiousness
(Matsumoto & Juang, 2013, p.259).
This theory though is highly debatable,
yet this theory manages to provide relatively
convincing evidence upon its universality of
taxonomy in approach through the studies
which had been conducted in order to
validate the reliability of this theory
(Matsumoto & Juang, 2013, p.260). One of
the most widely used FFM is Revised NEOPersonality Inventory (NEO PI-R), which
now has been revised to the better and
updated versions, known as NEO PI-3
which consist of 240-item instruments
(McCrare, Costa & Martin, 2005). Nowadays,
FFM is even used to measure personality in
many settings, as well as in sports, where
FFM has been used to screen potential
athletes (Cox, 2012).

5.6 Soul as Integrating Factor

In order to discuss about human nature,
Al-Ghazali noted that there is a need to
address metaphysical matter, as according to
him, human nature could not rely solely on
theoretical reason due to the complexity of
human nature, as well as due to the
inevitable limitations in the theoretical
reason itself (Ali, 1995).
Al-Ghazali
believes
simply
by
understanding the purpose of this life as
mentioned
in
Quran,
51:56,
then
automatically, him or her would act and
behave based on what has been ordained.
This is because Al-Ghazali proposed that
human beings consist of dual nature,
namely physical and spiritual entities.
Again, as argued by numerous Muslim
scholars, traits theory, as other personality
theories proposed by Western scholars has
overlooked the role of soul as one of the

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

mediations of shaping ones personality. AlGhazali, as other Muslim scholars never
undermined the role of soul in shaping
ones personality. Soul, according AlGhazali is the core element of a trait (as cited
in Ali, 1995).
In short, the better soul one possessed,
the better his or her traits would be. Trait
theory, in fact simply uttered about the
types of trait, as if the traits work
independently in shaping ones personality.
Al-Ghazali on the other hand, not just
distinguishes between good and bad traits,
yet Al-Ghazali provided what drives
someone to portray good or bad traits,
which is the soul as the the body serves as the
vehicle for the soul, and the soul is the home for
knowledge (as cited in Ali, 1995).
The trait theory proposed by the
Westerners are meant be fixed, rather than
dynamic (Matsumoto & Juang, 2012). In
short, based from trait theory of personality,
human beings are stagnant, and are not be
able to change. So, does this mean that
human beings, which is us, would forever be
the same? So, once a thief, forever a thief?
Or in this matter, once an introvert, forever
an introvert? Al-Ghazali, on the other hand
proposed a better, less deterministic of
human trait theory of personality, by stating
that the process of shaping the personality is
an ongoing, as well as a dynamic process (as
cited in Ali, 1995). It is all depends on the
soul, as soul is the home of knowledge.
Therefore, everyone has the chance to be
better as long as the soul works for its
betterment. Thus, this optimist approach
indicates that if a person possesses a bad
trait, and so, he or she always be able to
change the trait, rather than remain with the
trait for forever.
Based from this statement, it can be seen
that trait is not an independent vehicle, or
in short, trait does not work alone. In order

16

to possess a particular trait, or central trait,

so to speak, it needs another drive, in this
case the soul to act. In a way, it is soul-body
relationship, since according to Al-Ghazali,
humans are made up of dual nature;
spiritual and physical, which has been
supported in Quran, chapter 32, verse 7 to
9. The soul tells what the body shall do,
rather than the body works alone, simply
because of the type of traits possessed by an
individual.
Trait theory seems to fail to explain this
soul-body relationship as the theorists
believed the traits are universally shared,
with less consideration the cultural and
religious factors that might influence
someones trait (Matsumoto & Juang, 2012).
Culture and religion in fact obviously could
influence ones traits, whilst the theory was
derived from secular backgrounds, which
has abandoned the role of religion and
spiritual aspects (Ali, 1995).

6.0Assessment in Personality
6.1 Islamic
Philosophy
Personality Assessment

on

Personality assessment is defined as an

evaluation
and
measurement
of
psychological traits, states, values, interest,
behavior and cognitive style, worldview,
acculturation, sense of humor, attitude or
related individual characteristics (Cohen,
2013).
Al Ghazali (2001) focused more on
personality development initiates from
parental rearing style which would result in
a positive personality assessment when the
child develops later. However, he looks at
personality development as an important
ground for the purpose of creation. He also
mentioned about the story of the man and
the blind men. He believed that the way a
child is treated once they are conceiving
plays a major role at their personality
development.

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

Subsequently, parents should take every

possible step to make sure that the struggle
between good and bad is established with
proper virtues. He also stressed on parents
to educate their children rather than dictate
as this would aid in the next stages of
developments such as adoloscenes. Parents
should also set boundaries in their childs
ethics and if children do not follow the rules
they should be spoken to in order for them
to feel guilty.
6.2 Interview tests
Based on interviews, it is the core
component for any psychological testing.
This assessment lasts for about 1 to 2 hour
and it takes place in clinical offices usually.
Professionals that may conduct interview
are psychologists, psychiatrists, clinical
social workers, psychiatric nurses, and a few
more.
In this methods in clinicians gather as
much information as possible about the
background and family data that person
comes from. The professional would have to
do a lot of recalling with the client about his
personal history. This test is still done even if
the client has already met a professional
before. This is due to the psychologist which
would like to form their own clinical
impression (Framingham, n.d.).

6.3 Projective Test

Based on projective test, it can e said that
there is a technique used to judgment an
assessees personality (Cohen, 2013). The
most crucial part of an individual is that
which he cannot or will not say (Frank,
1939,p.395). Some examples of projective
tests include, ink blot technique which is
used by Rorshach Test. Moreover, some
other tests include Thematic Apperception
Test (TAT) and. Here, the tested person is
shown a number of pictures and asked to
write a story about the content of each one.

17

Hence, in every presentation he has to

mention the main character and theme.
Another type is a House Tree Person (HTP).
In the Muslim world, we can use projective
tests that are non cultural biased. This
includes MRPI (Badri, 1979 ).

6.4 Personality Inventories

Personality inventories are personality
tests, the first kinds were developed in 1920
its aim was to ease the process od selection
specifically in the armed forced. Since these
early efforts, a wide variety of personality
tests have been developed, notably the
Myers Briggs Type Indicator (MBTI),
the MMPI, and a number of tests based on
the Five Factor Model of personality, such as
theRevised NEO Personality Inventory
(Cram101, 2013 ).
But for such Western psychological tests
to be of any help in Muslim countries, a
good deal of adaptation and standardization
must be carried out. The great differences
between European super-industrialized
countries and our Muslim developing
societies can invalidate the results of tests
that are not adapted (Badri, 1979).

6.5 Soul as an Integrating Factor

In the Quran it is clearly stated that we
were created out of one soul. This can be
seen in Surah Al-Nisa:1, Al-Anam:98, AlAraf:189, and Al-Sumar:6. In islam, our
differences are clearly recognized and this
can be seen in Surah al Hujurat: 13. This
verse also talks about individuals and
society. Human nature and personality are
based on differences (Surah Al-Baqarah:247).
Therefore, while doing a assessments we
should remember this in our mind so that
we would not be biased. The integration and
interaction among spiritual, biological and
physical aspects determine the personality
and behaviour of the individual. As a result,
Islamic perspective view things more

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

optimistic than some other psychologist
(Achoui, 2012).

Critical Thinking Essay

Based on the book chapters on
Personality Psychology, there are several
arising points that need to be highlighted.
The first point is, is there any definite
definition on personality? Based on the book
chapter on personality been written, the
definition of personality is elusive as every
scholar seems to stand with his or her own
ways of defining personality. Could theses
differences caused by the school of thoughts
which the scholars have gone to? Or could it
be because they scholars tended to come up
with his or her own definition based on their
past experiences, rather than on empirical
researches?
Another point is on which theory
explains the best? Different school of
thoughts promote different approaches of
understanding the personalities. Therefore,
different scholars have proposed different
theories with different frameworks, with
different approaches. The question is which
explains the best? Or the best way of asking
is; is there any philosophies and theories on
personality which is well-suited to Muslims?
If theres any, what processes and
procedures have to be taken in order to
Islamise the theory? Or, is there a need to
Islamise the theory, or rather just remain
with prominent early Muslim scholars
frameworks instead? Or, shall we come up
with more Islamic, yet contemporary
frameworks on personality, instead?
Up to now, the philosophies of
personality as well as some theories,
proposed by the Wests are still in continuum
debates. The role of nature vs nurture for
instance is still in the process of ongoing
debates. So which component really
contributes to personalities? Nature or
nurture? Or, could this issue is not an
eitheror issue? This is because of both

18

entities are integrated since human beings

are born with some predispositions, as well
as we later undergo the process of learning
which gained through the environment. The
same situation goes to the issue in freewill
vs determinism. Are human beings
determined? If so, what is the purpose of
punishment and rewards? So, thus this
means, a thief shall never be blamed for his
or her wrongdoings as he or she has been
determined to be a thief? Or, shall an
abusive husband not be blamed for his
disability to control his anger simply
because he is determined to be a bad
husband?
What about freewill? Do human beings
completely free? So, are they who they are
today based on their hundred percent will?
Does a child with Down Syndrome choose
to possess the syndrome? Or if we are
completely free agents, so with the power of
our wills, can we choose what time and
which place to die? Freewill and
determinism, indeed sometimes can be
understood as Qada and Qadr. Yet, are they
the same? Or are both completely different
things?
Personality in fact, is a topic with wide
issues, with thousand questions, and
sometime, with million confusions. It seems
to be impossible to understand ones
personalities based solely on one theory as
human beings are complex creatures with
complex
ideologies,
entities,
and
components. Is it fair to treat personality as
other scientific field, which is more objective
in nature? Can personality be objective, at
the first place?
Western theoretical and philosophical
frameworks in understanding personality
undeniably have contributed the societies in
many settings. However, the role of religion
shall not be abandoned when it comes to
studying the personalities. We are not
saying no to the existent Western
psychology, just that we may need better

PERSONALITY THEORIES FROM ISLAMIC PERSPECTIVES

approach which suits our cultures and role
as Abid and khalifahs as Muslims. At the
same time, we do acknowledge the
contribution of Western scholars, and are
willing to learn their theories as there is no
not-worth-to-learn in acquiring knowledge.

CHAPTER SUMMARY

19

ROLE AS ABID KHALIFAH

SUGGESTED READINGS
Can someone do this? Im so
sorry.. I really have to focus on
my exam... It could be very
brief.