OHS and Psychology

The “Oswatun Hasana Psychology Group” is composed of psychologists and counselors who have noticed a gap in the field of psychology. It is what has contributed to the rising statistics of mental disorders and the ineffectiveness of psychotherapeutic approaches. Like many of our colleagues around the world, our concern is the enhancement of mental well-being for all individuals, regardless of language, ethnicity, culture, or religion.

All of us are students and graduates of disciplines related to mental health. Our spirit, beyond the studies we pursued at university, has been nourished by the teachings of the Oswatun Hasana School of Thought. This realization led us to understand that we must take action. We need to be voices in the academic community of our field, articulating perspectives that are often unheard.

The Oswatun Hasana Psychology Group offers a theory based on an Islamic worldview, aimed at enhancing the scientific understanding of the multidimensional nature of humanity. While many contemporary psychological theories restrict the human psyche to neurological and cognitive functions, we believe that for achieving a comprehensive and profound understanding of the human psyche, one must look beyond material dimensions. This perspective is especially important when addressing the myriad psychological issues that human community faces today. Most common treatments in today’s world focus on the brain and nervous system, but this is not sufficient. The distinction of psychology based the Oswatun Hasana School of Thought lies in its approach to the human’s nature.

The psychology arising from Oswatun Hasana School of Thought views knowing the “soul”, as the enduring and fundamental truth of a person, more significant than merely understanding the “psyche” or “mind.” The “soul” is a profound and enduring truth through which other dimensions of a person are managed and guided. Therefore, understanding and examining the soul entails a comprehensive knowledge of the human’s essence. This comprehensive knowledge will also resolve the issues the modern psychological science faces.

After a deep and thorough study of academic scientific resources, along with a profound understanding of revelational and Islamic texts, we realized that the philosophical perspective of the Oswatun Hasana School of Thought can give rise to a psychological theory based on fixed, invariable, and timeless innate principles. This means that the passage of time will not fundamentally alter the foundations of this theory. Such a theory, unlike existing theories in contemporary psychology that rely solely on empirical method, also acknowledges intuitive and revelational sources. The core of this theory is the human’s “soul”.

The Definition of "Soul"

All of us humans have undergone numerous changes since childhood; however, there exists within us a constant axis that has never changed. This fixed axis is referred to as the “I”. The “I” is synonymous with the “soul”.

The soul is a two-dimensional truth. This is why it is defined as both “fixed and fluid.” In other words, it is a truth that remains constant even while undergoing changes. As for humans, it can be said that the aspect of the soul connected to the physical body changes, while its spiritual dimension remains unchanged. Therefore, in Oswatun Hasana psychology, all dimensions of human existence are taken into consideration. However, the superiority of this theory over other existing theories, with a predominantly reductionist approach, lies in its ability to see humans as they truly are. This human being, in addition to his material aspect, possesses a divine dimension. Neglecting this dimension significantly impacts the treatment of ailments, especially mental ones, for the way we confront any condition fundamentally relies on a comprehensive understanding of that entity. For instance, if our mobile phone malfunctions, we prefer to entrust it to a skilled engineer who is familiar with the entirety of the phone’s system. Imagine encountering an engineer who claims that the essence of the mobile phone is only its screen. Would this perspective allow for a complete examination of the device’s hardware and software issues and provide appropriate solutions?

The perspective of Oswatun Hasana psychology is based on this very concern. For psychotherapy to be effective, we must inevitably recognize the entirety of the human being. If, in addressing the subject of psychology—the psyche of the human—we restrict ourselves only to the body, we will never be able to solve the puzzle of the increasing prevalence of mental disorders, despite the tremendous advancements in pharmacological science and industry.

Oswatun Hasana psychology finds its foundational pillars in the two weighty sources of Islam: the Quran and the Ahlul-Bayt (the Prophet’s family). Following the philosophical perspective of the Oswatun Ḥasana School of Thought, one of the core propositions of this psychological theory is that human pain lies within oneself; correspondingly, so does the remedy:

“The medicine is within you, but you do not see it; and your pain is from yourself, but you do not perceive it.” (poem attributed to Imam Ali)

Both science and religion seek to address human needs. Long before the emergence of psychology as a science, human societies faced psychological issues. The potential for mental illness has existed since the very beginning of creation, just as the possibility of physical illness does. At a certain historical juncture, science and religion became separated from one another. It was amidst this turning point that modern psychology was born in laboratory settings. While the theoretical and practical advancements of this science are undeniable, wouldn’t you be eager to learn more about a theory that can provide a comprehensive framework that justifies biological explanations while compensating for what cannot be addressed through empirical means?

We, as psychologists trained in the Oswatun Hasana School of Thought, have observed firsthand that there is no conflict between science and religion; rather, these two refer to different dimensions of a single truth. The only thing we need to do is to trust in the truth of our spiritual hearts. This perspective fosters the emergence of committed therapists dedicated to humanity.