The Traditional Islamic Integrative Psychology

The Traditional Islamic Integrative Psychology (TIIP) model presents a global and ecological way of analyzing the case.

The human psyche is regarded as an integrated process, such that any dysfunction in a specific area tends to affect the whole person. Interventions sometimes are started from the most affected area only and then, slowly spread towards other elements of the system. This framework combines feelings (ihsas), reason (aql), proclivity (nafs), spirit (ruh), heart (qalb), and societal aspect (ijtima’i). Elements of Aylin’s case are used to demonstrate how these aspects of a person’s life come together to engender and perpetuate psychological dysfunction.

Child Psychopathology 2: Emotional Dysregulation (Ihsas)

Aylin has child abuse issues and due to this she develops altered emotional patterns, emotional scripts. These schemes present themselves as basic affects of both primary and secondary emotions including anger and frustration in response to rejection and criticism. 

Cognitive Distortions (Aql)

The MMTP results pointed out that maladaptive cognitive patterns are observable in Aylin due to schemas of unworthiness and mistrust resulting from early emotional neglect. These are indeed negative thoughts which when combined with her husband’s actions foster things such as catastrophizing and mind-reading. Her dislike for divined derived knowledge also estranges her from spirituality further.

Behavioral Patterns (Nafs)

Aylin’s behavioural dispositions are withdrawal and hedonistic, which are typical of excessive watching TV shows, or unhealthy eating. Her aggressive behaviors of anger and withdrawal negate the accomplishment of family chores or interaction with her neighbors.

Spiritual Disconnection (Ruh)

Formally Aylin turned to the spiritual activities as to something she always could seek comfort in, however current state of affairs suggests that for the past years she experienced considerable decrease in religious activities, feelings of resentment towards God and despair. This spiritual abyss deepens her loneliness and she is unable to find an alterative. 

Heart’s Disequilibrium (Qalb)

The summation of Aylin’s psychological and spiritual virtues means that the heart of her ethereal self is rotten. 

Social Isolation (Ijtima’i)

Inclusion social disconnectivity thus shows a break down, especially through strained relationships and loneliness showed in Aylin’s case. 

In this case, the TIIP model in the planned and systematic manner aims to rebalance the client and reintegrate all the domains so that Aylin can achieve the best possible healing of the inner and outer self.