تحدثت في ما سبق عن العلاقات النفسية الداخلية التي يتم استدخالها والتي تنتج عنها مسارات عصبية بحسب فهم الإنسان لعالمه الخارجي.

ويقابل هذا العالم، عالم آخر من العلاقات البينية.

تنظر دراسات علم التحليل النفسي للمجموعات والمؤسسات إلى كيفية تواجد الفرد ضمن المجموعة والمؤسسة وكيفية تفاعله في هذين الوسطين وكيف تتعامل على صعيد اللاوعي لتفادي القلق الناجم عن المهمة التي كلفت بأدائها وتسمى المهمة الأولية.

عندما تسبب المهمة الأولية القلق بين الموظفين ينتظمون في مجموعات بحسب تفسيرهم لما يحدث من حولهم. وتسمى هذه مجموعات الافتراض الأساسي. (ويلفريد بييون)

إن لم توفر المؤسسة سبلا لعلاج هذا القلق قد يؤدي ذلك إلى جمود أو احتراق وظيفي.

إذا أعدنا قراءة الآيات السابقة، ونظرنا إليها من منظور مؤسسي، نرى أن الله عز وجل بصدد وضع مجموعة مكلفة على الأرض، مكلفة بالاستخلاف (يخلف بعضهم بعضا) وبعبادته وباتباع سنة الله. بينما ترى الملائكة خطورة مثل هذه المجموعة إذا انتظمت بحسب مبادىء مجموعات الافتراض الأساسي، إذ ستميل إلى الظلم وإراقة الدماء.

٣٠- وَإِذْ قَالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي جَاعِلٌ فِي الأَرْضِ خَلِيفَةً قَالُواْ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاء وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ

٣١- وَعَلَّمَ آدَمَ الأَسْمَاء كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلائِكَةِ فَقَالَ أَنبِئُونِي بِأَسْمَاء هَؤُلاء إِن كُنتُمْ صَادِقِينَ

٣٢- قَالُواْ سُبْحَانَكَ لاَ عِلْمَ لَنَا إِلاَّ مَا عَلَّمْتَنَا إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ

٣٣- قَالَ يَا آدَمُ أَنبِئْهُم بِأَسْمَائِهِمْ فَلَمَّا أَنبَأَهُمْ بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

٣٤- وَإِذْ قُلْنَا لِلْمَلائِكَةِ اسْجُدُواْ لآدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ

٣٥- وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلاَ مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلاَ تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ

٣٦- فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ وَقُلْنَا اهْبِطُواْ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ

٣٧- فَتَلَقَّى آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ

٣٨- قُلْنَا اهْبِطُواْ مِنْهَا جَمِيعًا فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَن تَبِعَ هُدَايَ فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

تعبر تجربة سيدنا آدم وأمنا حواء عن تجربة المجموعة عند وقوعها في الخطأ. عليهما علاج القلق الناجم عن إدراكهما أنهما أخطآ بحق الله سبحانه وتعالى بسبب إغواء عدو لهما (الشيطان) واعتدائهما على حدود الله. فتتم محاسبتهما.

وبحسب فيليب ستوكووييه في كتابه “حافز الفضول”، فإنه من خلال نظام المحاسبة في المؤسسة السليمة تتمكن المجموعة من رفع مصادر قلقها إلى الجهات العليا. أي أنه عندما ينتاب الفرد القلق والخوف عليه بالإنابة فإذا ارتفعت المخاوف تنزلت الطمأنينة وتشكل نظام دوراني (كالدورة الدموية). في هذا النظام يتم التكليف نحو الأدنى ويرفع القلق أو الجزع نحو الأعلى. وهذا التدفق الصحي يضمن صلاح وسلامة هذه المؤسسة اليافعة.

فكيف تنطبق هذه النظرية علينا في حياتنا العملية؟

يتبع…

مصطلحات:

استدخال internalise

العلاقات البينية interpersonal relations

العلاقات النفسية الداخلية Intrapsychic relation

مجموعات الافتراض الأساسي basic assumption groups

الخاطرة ١٢

تحدثت في الخاطرة السابقة عن البعد المؤسسي للآيات والنظام الدوراني الذي يمهد للمسار الصحي للمؤسسة الاجتماعية.

بينما يتنزل التكليف تُرفع الشكوى وتعالج لكي يستمر المرء في أداء مهمته. ونجد في مخاطبة بني اسرائيل في الآيات التالية مثالا لهذه الحركة الدورانية. فتفصًّل الآيات الدفاعات النفسية التي تهدف إلى إنكار الحقيقة أو تجاهلها أو تشويهها أو المراوغة أو الوهم.

والأهم من ذلك أنها تذكر النظام الداخلي المضاد لهذه الدفاعات وهو تقوى الله وإقامة الصلاة.

٣٨. قُلْنَا اهْبِطُواْ مِنْهَا جَمِيعًا فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَن تَبِعَ هُدَايَ فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

٣٩. وَالَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِآيَاتِنَا أُوْلَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

٤٠. يَا بَنِي إِسْرَائِيلَ اذْكُرُواْ نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُواْ بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ

٤١. وَآمِنُواْ بِمَا أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلاَ تَكُونُواْ أَوَّلَ كَافِرٍ بِهِ وَلاَ تَشْتَرُواْ بِآيَاتِي ثَمَنًا قَلِيلاً وَإِيَّايَ فَاتَّقُونِ

٤٢. وَلاَ تَلْبِسُواْ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُواْ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

٤٢. وَأَقِيمُواْ الصَّلاةَ وَآتُواْ الزَّكَاةَ وَارْكَعُواْ مَعَ الرَّاكِعِينَ

٤٤. أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ أَفَلاَ تَعْقِلُونَ

٤٥. وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاةِ وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَاشِعِينَ

٤٦. الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلاقُوا رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ

٤٧. يَا بَنِي إِسْرَائِيلَ اذْكُرُواْ نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ

٤٨. وَاتَّقُواْ يَوْمًا لاَّ تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئًا وَلاَ يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلاَ يُؤْخَذُ مِنْهَا عَدْلٌ وَلاَ هُمْ يُنصَرُونَر

الخاطرة التالية

قراءة تحليلية لمبادىء الصحة النفسية في القرآن (١٣)

الخاطرة السابقة

قراءة تحليلية لمبادىء الصحة النفسية في القرآن (١٠)

عن الوصول إلى الوضعية الاكتئابية

الوضعية الاكتئابية مصطلح أدرجته ميلاني كلاين للتعبير عن عملية نضج نفسية تعكس قدرة الطفل على دمج تجربته الانفصامية لراعيه الأساسي الذي كان يراه كموضوعين جزئيين منفصلين أحدهما مثالي ومحبوب والآخر مضطهِد ومكروه ليشكلا موضوعا مندمجا.

وبينما طبيعة القلق الأولي هي من النوع النرجسي لأنه يقتصر على خوف المرء على نفسه وشعوره أن بقاءه مهدد، ففي الوضعية الاكتئابية يختلف هذا القلق بأن يشمل قدرة المرء على القلق على سلامة الآخر مما يولد الشعور بالذنب في حال كان هو المتسبب في ألم الآخر ومن هنا يبدأ الإصلاح وجبر الخطأ.

في الخاطرة السابقة تحدثت عن البعد النفسي الذي يرمز له إبليس مشيرة إلى أنه يمثل الحالة النرجسية. وهذه الحالة تندرج وفقا لكلاين تحت باب الوضعية الفصامية شبه العظامية وهي الحالة التي يكون فيها المرء لا يزال يرى مواضيعه الداخلية كمواضيع مجتزءة.

خلافا لإبليس، الذي يعجز عن الشعور بالذنب، يفعل سيدنا آدم عليه السلام ذلك. فينتقل نحو الوضعية الاكتئابية. (وهذا لا يعني الاكتئاب وإنما الإدراك أننا منفصلون عن الراعي الأساسي وأن لنا مشاعر منفصلة وقد نتسبب بالأذى).

٣٧- فتلقى آدم من ربه كلمات فتاب عليه، إنه هو التواب الرحيم

ومن خلال تجربة الذنب والتوبة تترسخ فكرة الانفصال وثنائية الوجود فهناك خالق ومخلوق ويترتب على ذلك الاستسلام لله والتوبة إليه ودخول رحمته.

وهنا تنشأ عبوديتنا لله من خلال فهم حقيقة اختلافنا عنه عز وجل. عبودية متأصلة في فهم استحالة الوحدة معه. وبينما يرفض إبليس (وكل متكبر جبار) استيعاب هذه الحقيقة يفهم آدم ذلك. فيرتقي آدم ليصبح عبدا من عباد الله. يرتقي باختياره كما كفر إبليس باختياره. وتصبح هذه العلاقة العمودية مع الله أساس الوضعية الاكتئابية من منظور إسلامي مع اختلاف في نوع القلق فليس القلق ان نكون قد آذينا الله بل أن نكون آذينا أنفسنا وغيرنا من بني آدم بالابتعاد عنه أو تضليل الآخرين كما فعل إبليس ومن نحا نحوه.

أي أن قصة الخلق هي أيضا قصة تطورنا النفسي كأناس مخيرين بين النرجسية والعصاب. وقدرتنا على اجتياز هذه التجربة بسلام مرتبطة ارتباطا وثيقا بعلاقتنا مع الله عز وجل وقد يفسر ذلك معنى الاعتصام بحبل الله.

الخاطرة السابقة

قراءة تحليلية لمبادىء الصحة النفسية في القرآن(٩)

الخاطرة بالانكليزية English version

Ramadan reflections, psychoanalytic perspectives

الخاطرة ٩

نرى في الآيات التالية كيف يتم تفعيل حافز البحث الذي ذكرته في الخاطرة السابقة. فحتى الآن يعيش آدم وحواء في حالة من السمو تلبى فيها احتياجاتهما دون تجربة عناء أو خيبة أمل. وتكمن أهمية العناء أو الخيبة في كونها تولد فكرا وتنجم عنها تجربة تعليمية. وبما أنهما أصبحا مكلفين بالاستخلاف في الأرض فعليهما أن يخوضا تجربة جديد ككائنات مجسدة ومرتبطة بمكان عليها التفاعل معه.

كما يتم تعريفنا بعدو البشرية وهو إبليس. فيصبح للقصة أبعاد ثلاثة،

بعد العلاقة العمودية بين الله سبحانه وتعالى وخلقه

بعد العلاقة الأفقية بين الخلائق

وبعد ثالث يعبر عن معالجة المواقف الدنيوية من خلال تقوى الله.

ولكي نفهم هذه الابعاد يجب أن نتعرف إلى بعض مصطلحات التحليل النفسي منها:

التحويل أو النقلة transference

النرجسية Narcissism

موضوع object

علاقة بالموضوع: object relation.

إسقاط: projection

التماهي identification

والتحويل آلية دفاعية و عمليّة نفسيّة تكون نتيجة لآلية أساسية وهي الإسقاط. وهذه الآلية تحدث في اللاوعي. , والاسقاط هو تظاهر أو خروج لهذا الوجود اللاواعي . فحسب فرويد هو نتاج لرغبة غير مقبولة أثناء مراحل الطفولة الأولى وتكون تجاه أحد الأشخاص المقربين جدا من العميل ثم ينتقل هذا الشعور إلى المعالج و هذا بحسب قدرته و إمكاناته . أما التحول أوالنقلة فهو إسقاط شعور من اللاوعي يخص كائنا أو موضوعا داخليا على شخص آخر. كأن ترى في معالجك النفسي شخصية والدك فتكون ردود فعلك تجاهه ناجمة عن الإسقاط لا عن حقيقة هذه العلاقة المهنية.

وقصة الخلق تشير إلى تيارين تحويليين أحدهما عصابي والآخر نرجسي.

والعصاب اضطراب نفسي ينجم من تضافر عدة عوامل على رأسها صراعات لا شعورية تبدو في صورة أعراض جسمية ونفسية ومنها القلق والوساوس والأفكار المتسلطة والمخاوف الشاذة، فتعيق الفرد عن ممارسة حياته السوية في المجتمع الذي يعيش فيه.

بينما النرجسية حالة من العلاقات بالموضوع، يشعر الفرد فيها أن أجزاءً من نفسه هي الموضوع.

وفي هذه الآيات يمثل إبليس التيار النرجسي المدمر. فحقده على سيدنا آدم وإحساسه أنه فقد مرتبته المميزة عند الله وملائكته قادته إلى الإقدام على عمل مدمر، وهو الابتعاد عن الله.

وهذه القصة ترمز إلى حالة نفسية تعتري أي إنسان يعتدّ بنفسه “أنا خير منه”، وتكشف أيضا عن أصل هذه النرجسية وهي جرح نرجسي (فقدان منزلة الطفل المدلل) فتكون ردة الفعل الدفاعية لمداواة الجرح النرجسي هي الكبر.

الملفت أن كلمة إبليس مشتقة من فعل بلس ومعناها اليأس من رحمة الله. أي يندرج تحت مسمى إبليس الداء الذي يودي بالمرء إلى الخروج من رحمة الله وهو النرجسية وأعراضها الكبر والاعتقاد بقدرة المرء المطلقة.

٣٤- وَإِذْ قُلْنَا لِلْمَلائِكَةِ اسْجُدُواْ لآدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ

٣٥- وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلاَ مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلاَ تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ

٣٦- فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ وَقُلْنَا اهْبِطُواْ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ

٣٧- فَتَلَقَّى آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ

٣٨- قُلْنَا اهْبِطُواْ مِنْهَا جَمِيعًا فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَن تَبِعَ هُدَايَ فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

الخاطرة التالية

قراءة تحليلية لمبادىء الصحة النفسية في القرآن (١٠)

الخاطرة السابقة

قراءة تحليلية لمبادىء الصحة النفسية في القرآن (٧/٨)

الخاطرة التي نشرت بالانكليزية

Ramadan Reflections, psychoanalytic perspectives

الخاطرة # ٧

قصة خلق سيدنا آدم عليه السلام قصة محورية لها بعد رمزي في فهم تطور التركيبة النفسية للإنسان.

إذ تنطوي على أغوار وأبعاد تغطي نظريات التحليل النفسي المطروحة في هذا المجال. وآمل أن أستطيع طرحها بشكل مبسط وواضح.

فإذا تمعنا في هذه الآيات

٣٠- وَإِذْ قَالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي جَاعِلٌ فِي الأَرْضِ خَلِيفَةً قَالُواْ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاء وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ

٣١- وَعَلَّمَ آدَمَ الأَسْمَاء كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلائِكَةِ فَقَالَ أَنبِئُونِي بِأَسْمَاء هَؤُلاء إِن كُنتُمْ صَادِقِينَ

٣٢- قَالُواْ سُبْحَانَكَ لاَ عِلْمَ لَنَا إِلاَّ مَا عَلَّمْتَنَا إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ

٣٣- قَالَ يَا آدَمُ أَنبِئْهُم بِأَسْمَائِهِمْ فَلَمَّا أَنبَأَهُمْ بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

في هذه الآيات يخبر الله عز وجل الملائكة أنه سيجعل في الأرض خليفة فتبدي الملائكة استنكارها لتلك المخلوقات فيؤكد الله أنه أعلم بخلقه ويعلم آدم الأسماء كلها.

تحمل هذه الآيات في طياتها أسس منظورين نفسيين. أحدهما على المستوى الفردي والآخر على المستوى المؤسسي.

على المستوى الفردي، تشير الملائكة إلى النزعة الإنسانية للشر وهو ما يعرف في علم التحليل النفسي بحافز الموت فيطمئن الله سبحانه وتعالى الملائكة لمعرفته بقدرة الإنسان على التعلم التي تشير إلى حبه للمعرفة ونزعته للحياة وهذا ما يعرف في التحليل النفسي بحافز الحياة

وربما يذكرنا بالآية ونفس وما زكاها فألهمها فجورها وتقواها.

اقترح فرويد في نظريته عن العقل أننا مسيرون من قبل محركات تولد فينا إحساسا بالحاجة. هذه الحاجة تدفع الأنا للعمل لخفض حدة الضغط النفسي عليه وتلبية الحاجة الملحة، على سبيل المثال يأكل الجائع ليسد رمقه، ويشرب العطشان ليروي ظمأه. وقال فرويد إن حافز الحياة هو القوة المضادة لغرائز التدمير الذاتي التي تعرف بحافز الموت.

فنرى أنه في الآيات السابقة إشارة للحافزين. قدرة الإنسان على الحب والكراهية. وفيها أيضا طمأنة ضمنية بأن الله أعلم أي الكفتين سترجح في النهاية ولماذا.

ويرتبط حافز الحياة ارتباطا وثيقا بالمسؤولية وارتباطها بعلاقتنا بالله وبعملية التعلم. فنجاحنا في مهمتنا على الأرض مرتبط بما علمه الله لنا.

الخاطرة # ٨

كما جاء في الخاطرة السابقة فإن حافز الحياة مرتبط بالمسؤولية والارتباط بالله وطلب العلم. وعملية العلم والتعلم والتعليم تستحق وقفة تأملية. فما علاقتنا بهذه القصة وكيف تشملنا وكيف ينتقل إلينا ما علمه الله سبحانه وتعالى لآدم عليه السلام؟

جاك بانكسيب عالم أعصاب وعالم نفس أحيائي، وضع مصطلح “علم الأعصاب الانفعالي”، وهو اسم المجال الذي يدرس الآليات العصبية للانفعالات أو العواطف. وقد حدد “نظام البحث” الذي يحفز الحيوانات والثدييات على التفاعل مع محيطها الخارجي. ربما من وجهة نظر علم التحليل النفسي، يوازي هذا المفهوم مفهوم حافز الفضول. حاجتنا للتفاعل مع محيطنا الخارجي للبقاء ينجم عنها منتج ثانوي وهو التعلم. (سولمز، ٢.٢٣)

بيد أن الإسلام يتخذ موقفا مغايرا بعض الشيء، فهو يؤكد أن غاية وجودنا هي للبحث عن الله ومعرفته من خلال آياته. أي أن التعلم ليس منتجا ثانويا لتفاعل الغرائز مع محيطها وإنما تصميم ذكي خاص بالبشر، أساسه الإرادة الحرة. إنه هدف وماهية وجودنا.

حتى أن عالم التحليل النفسي وأخصائي علم نفس الأعصاب مارك سولمز، أشار في كتابه “النبع الخفي” أن عملية الوعي محيّرة للغاية من الناحية العلمية لأنها ليست ضرورية لبقائنا (أي تتعارض مع نظرية الاصطفاء الطبيعي). وربما يدل ذلك على مقصد أسمى لوجودنا.

لذا فإن قدرتنا على التعلم التي تشير إليها هذه الآيات أعلاه، تشير إلى قدرتنا على فهم محيطنا ومعرفة قوانينه، وهي قدرة وضعها الله في حمضها النووي وربما يقودنا إلى ذلك يوما ما علم التخلق فيكون بذلك هذا العلم الذي علمنا إياه ربنا تبارك وتعالى علم متوارث كما يستخلف بعضنا بعضا وينتقل جيلا بعد جيل من أبينا آدم إلينا.

يتبع…

الخاطرة التالية

قراءة تحليلية لمبادىء الصحة النفسية في القرآن(٩)

الخاطرة السابقة

قراءة تحليلية لمبادىء الصحة النفسية في القرآن- (٥/٦)

Reflection # 7

https://psychobableblog.wordpress.com/2023/03/29/ramadan-reflections-7/

Reflection # 8

https://psychobableblog.wordpress.com/2023/03/30/ramadan-reflections-8/

الخاطرة ٥

يتحدث علم التحليل النفسي عن الدفاعات النفسية التي تشكل جزءا من التركيبة النفسية للإنسان. بينما يتحدث القرآن عن أمراض القلب. فهل يشيران إلى ظاهرة واحدة تحت مسميات مختلفة؟

ربما كان الأمر كذلك من حيث الأعراض ولكن العلة الأساسية تختلف. ففي القرآن تصريح واضح أن أساس الصحة النفسية علاقة الإنسان بربه.

وكما ذكرت في الخاطرة السابقة، يستقي القلب من سيل من المعلومات الخارجية تمده بها الحواس الخمس كما يحتوي على قدرة كامنة تدله على الخير. فإن لم تعرض المعلومات الخارجية على الفطرة الداخلية السليمة يجرفنا السيل الدنيوي.

ومن الآفات التي تنجم عن الاعتداد بمحصلة الحواس الخمس والعقل دون القلب تفشي الكبر بين الناس إذا لا رادع للمرء إلا عقله وهواه. وهذا الكبر الذي يفسد القلب يصيبه بالعمى، فيتجاهل المرء حقائق جلية من أجل مكاسب دنيوية. وهذا ما تشير إليه الآيات ٨ إلى ١٦ وهي آيات تنطبق على كل زمان وكل مكان لم تتحقق فيه المساواة والعدل بين الناس.

٦- إِنَّ الَّذِينَ كَفَرُواْ سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ

٧- خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عَظِيمٌ

٨- وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الآخِرِ وَمَا هُم بِمُؤْمِنِينَ

٩- يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم وَمَا يَشْعُرُونَ

١٠- فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللَّهُ مَرَضاً وَلَهُم عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ

١١- وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِي الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ

١٢- أَلا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَكِن لاَّ يَشْعُرُونَ

١٣- وَإِذَا قِيلَ لَهُمْ آمِنُواْ كَمَا آمَنَ النَّاسُ قَالُواْ أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاء أَلا إِنَّهُمْ هُمُ السُّفَهَاء وَلَكِن لاَّ يَعْلَمُونَ

١٤- وَإِذَا لَقُواْ الَّذِينَ آمَنُواْ قَالُواْ آمَنَّا وَإِذَا خَلَوْا إِلَى شَيَاطِينِهِمْ قَالُواْ إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِؤُونَ

١٥- اللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ

١٦- أُوْلَئِكَ الَّذِينَ اشْتَرُوُاْ الضَّلالَةَ بِالْهُدَى فَمَا رَبِحَت تِّجَارَتُهُمْ وَمَا كَانُواْ مُهْتَدِينَ

بينما نجد أن الآيات ١٧ إلى ٢٨ من سورة البقرة تتطرق إلى هذا العمى أو التجاهل الذي يصيب القلب. إذ يدرك المرء حقيقة ثم يختار إنكارها. ثم تعود الآيات لتؤكد أن تقوى الله والتفكر في آياته هي علاج هذا الداء.

١٧- مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لاَّ يُبْصِرُونَ

١٨- صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَرْجِعُونَ

١٩- أَوْ كَصَيِّبٍ مِّنَ السَّمَاء فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِم مِّنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ وَاللَّهُ مُحِيطٌ بِالْكَافِرِينَ

٢٠- يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ كُلَّمَا أَضَاء لَهُم مَّشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُواْ وَلَوْ شَاء اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ إِنَّ اللَّه عَلَى كُلِّ شَيْءٍ قَدِيرٌ

٢١- يَا أَيُّهَا النَّاسُ اعْبُدُواْ رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

٢٢- الَّذِي جَعَلَ لَكُمُ الأَرْضَ فِرَاشاً وَالسَّمَاء بِنَاء وَأَنزَلَ مِنَ السَّمَاء مَاء فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ فَلاَ تَجْعَلُواْ لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

٢٣- وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ وَادْعُواْ شُهَدَاءَكُم مِّن دُونِ اللَّهِ إِنْ كُنتُمْ صَادِقِينَ

٢٤- فَإِن لَّمْ تَفْعَلُواْ وَلَن تَفْعَلُواْ فَاتَّقُواْ النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكَافِرِينَ

٢٥- وَبَشِّرِ الَّذِين آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقًا قَالُواْ هَذَا الَّذِي رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَابِهًا وَلَهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ وَهُمْ فِيهَا خَالِدُونَ

٢٦- إِنَّ اللَّهَ لاَ يَسْتَحْيِي أَن يَضْرِبَ مَثَلاً مَّا بَعُوضَةً فَمَا فَوْقَهَا فَأَمَّا الَّذِينَ آمَنُواْ فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ وَأَمَّا الَّذِينَ كَفَرُواْ فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلاً يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا وَمَا يُضِلُّ بِهِ إِلاَّ الْفَاسِقِينَ

٢٧- الَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الأَرْضِ أُوْلَئِكَ هُمُ الْخَاسِرُونَ

٢٨- كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ

٢٩- هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الأَرْضِ جَمِيعًا ثُمَّ اسْتَوَى إِلَى السَّمَاء فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

فنجد أن الله عز وجل في استجابته لطلب الهداية الذي تقدمنا به، وضع لنا منهجا إنسانيا ونفسيا لأن فساد القلب يؤدي إلى فساد النفس وفساد النفس يؤدي إلى فساد التعاملات وفساد التعاملات يؤدي إلى فساد المجتمعات.

لذلك بدأ الله سبحانه وتعالى بأمراض القلب التي تحول دون تلقي الهداية وكيفية علاجها بلزوم تقواه.

الخاطرة # ٦

“مصطلح

internal object”

أو “كائن داخلي”

يعبر عن تصور نفسي وعاطفي داخلي لكائن حقيقي تم اجتيافه (introjected )

داخل النفس (كتصور الطفل النفسي لأمه مثلاً الذي يعكس عواطفه وتفاعلاته النفسية عند تفكيره فيها، وهذه الصورة تختلف من فرد لآخر وقد لا تمثل الأم نفسها وإنما طريقة فهم الطفل لها.) لذلك فإن شخصية الكائن الداخلي تتلون و تتشكل بالإسقاطات النابعة من الصفات النفسية للذات التي تجتاف هذا الكائن. وتستمر هذه العلاقة المعقدة طيلة الحياة بين عالم الشخصيات الحقيقية والكائنات المجتافة والعالم الخارجي (والذي له أيضاً صورة ذهنية) من خلال دائرة متكررة من الإسقاط والاجتياف (projection/introjection-) وهما عمليتان يقوم بهما الجهاز النفسي دون وعي المرء بهما، في الأولى يسقط ما بنفسه من صعوبات نفسية على الآخر وفي الثانية يجتاف من الآخر تركيبات نفسية بحيث تتمثل كجزء من كيانه، و تصبح جزء من هويته النفسية).

هذا التعريف الموجود على موقع

Melanie Klein Trust

مهم لمعرفة العملية النفسية التي يتم وصفها بمراحل تطورها في الآيات التي قرأناها والتي تمثل مقدمة للآيات ٣٠ إلى ٣٩.

٣٠- وَإِذْ قَالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي جَاعِلٌ فِي الأَرْضِ خَلِيفَةً قَالُواْ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاء وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ

٣١- وَعَلَّمَ آدَمَ الأَسْمَاء كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلائِكَةِ فَقَالَ أَنبِئُونِي بِأَسْمَاء هَؤُلاء إِن كُنتُمْ صَادِقِينَ

٣٢- قَالُواْ سُبْحَانَكَ لاَ عِلْمَ لَنَا إِلاَّ مَا عَلَّمْتَنَا إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ

٣٣- قَالَ يَا آدَمُ أَنبِئْهُم بِأَسْمَائِهِمْ فَلَمَّا أَنبَأَهُمْ بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

٣٤- وَإِذْ قُلْنَا لِلْمَلائِكَةِ اسْجُدُواْ لآدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ

٣٥- وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلاَ مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلاَ تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ

٣٦- فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ وَقُلْنَا اهْبِطُواْ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ

٣٧- فَتَلَقَّى آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ

٣٨- قُلْنَا اهْبِطُواْ مِنْهَا جَمِيعًا فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَن تَبِعَ هُدَايَ فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

٣٩- وَالَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِآيَاتِنَا أُوْلَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

في سورة الفاتحة يقوم الإنسان باجتياف كائن كامل يمكنه الاعتماد عليه والاستسلام له [فاجتياف فكرة الله ككينونة كاملة مستقلة عنا كبشر مختلفة عنا تمام الاختلاف، أصل الوجود، لا احتياجات له، لا بداية ولا نهاية له، سبحانه، ليس كمثله شيء، هو التكليف الذي كلفنا بها.] خلافا للكائنات الداخلية الإنسانية فإن هذا الاجتياف للكينونة الإلاهية هو اجتياف قلبي لأننا لا ندركه بالحواس الخمس.

وقد تكون هذه نقطة اختلاف بين المنظورين الإسلامي والغربي للتركيبة النفسية. إذ يبدو لي أن الإسلام يقر تركيبة نفسية أساسها القلب بينما الغرب يعتمد تركيبة نفسية أساسها العقل. وربما تتوضح هذه الفكرة لاحقا عبر الخواطر التالية.

وأهمية فهم هذه النقطة وهذه العملية النفسية أساسي لنفهم الإسقاطات التي يقوم بها الإنسان تجاه ربه عندما يرفض الدخول في سلمه والاستسلام له. ويمكن اعتبار الآيات ٢٥ إلى ٢٩ مقدمة تشرح هذه العملية النفسية التي سترمز لها قصة خلق آدم عليه السلام التي تذكرنا بالله الواحد القهار الذي لم يلد ولم يولد ولم يكن له كفء أحد. وان استخدمنا هنا عبارة كائن داخلي لكيفية اجتياف فكرة الله فإنما هو تقريب ذهني ولكن الله منزه عن أن يكون كائنا فهو أصل الكون.

الخاطرة التالية

قراءة تحليلية لمبادىء الصحة النفسية في القرآن (٧/٨)

الخاطرة السابقة

قراءة تحليلية لمبادىء الصحة النفسية في القرآن (٣-٤)

الخاطرة ٥ بالانكليزية

Ramadan reflections, psychoanalytic perspectives

الخاطرة ٦ بالانكليزية

Ramadan reflections, psychoanalytic perspectives

الخاطرة (٣ و ٤)

تحدثت في الخاطرتين السابقتين عن ترابط سورتي الفاتحة والبقرة من حيث الطلب وجواب الطلب وما ينطوي على ذلك من تعاقد بين طرفين، الخالق والمخلوق، المريض والطبيب المداوي. وكيف أن سورة البقرة تأتي مفصلة لبنود هذا العقد. فكانت أولى شروط تلقي الهداية وتلقي العلاج الالتزام بتقوى الله. ووضحت بعض نظريات التحليل النفسي المرتبطة بهذه المعاني، بما أن الصحة النفسية من منظور علم التحليل النفسي هي أداة هذا البحث.

نجد أن الله عز وجل يخبرنا على الفور بماهية المتقين لله:

بسم الله الرحمن الرحيم

1 الم

2 ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ

3 الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

4 وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالآخِرَةِ هُمْ يُوقِنُونَ

5 أُوْلَئِكَ عَلَى هُدًى مِّن رَّبِّهِمْ وَأُولَئِكَ هُمُ الْمُفْلِحُون

وهنا نبدأ بمواجهة تحديات التقوى أو نوع اليقظة المطلوبة منا. فالغيب معناه ما يغيب عن الحواس الخمسة. وهنا عظمة الدقة اللغوية للغة العربية فكلمة mindfulness تشير إلى يقظة ذهنية

أما التقوى فهي يقظة قلبية لأن العقل دون البعد الروحي الذي مناطه القلب لا يستقيم وقد يضل ولا يهدي كما سأبين لاحقا.

ونجد أن هذه التقوى أساسها ثلاثة علاقات محورية:

⁃ علاقة غيبية أساسها الاستسلام والعبودية (وهي الجرعة الواقية من النرجسية)

⁃ علاقة عمودية مع الله من خلال الصلاة وأركان الإسلام، ترسخ إيماننا بالغيب وتحدد نوع التعاقد مع الله (جرعة وقائية ضد جنون العظمة أو توهم المرء بقدرته المطلقة omnipotence)

⁃ علاقة أفقية تنظم تعاملاتنا البشرية أساسها حب الخير للآخرين (جرعة وقائية ضد الاكتئاب والعزلة)

لذا نجد أن بدايه الهداية تعنى بلفت انتباهنا إلى جهازنا المناعي النفسي ومنحنا التطعيم الذي يغذيه لسعينا على مواجهة التركيبات النفسية التي قد تهدد هذه العلاقات المحورية في حياتنا فنحيد عن الصراط المستقيم.

لذا فإن أركان الإسلام الخمسة هي أسس هذه الصحة النفسية وطريقة تدعيم جهازنا المناعي النفسي. فأداؤها يعود علينا بالنفع والصحة.

فما هو هذا الجهاز المناعي؟

إذا تمعنا في الآيات الخمسة التي تحدد صفات المتقين نجد أن صفات التقوى تتحقق بالايمان بالله (شهادة ألا إله إلا الله) والغيب والصلاة والإنفاق وهي صفات تعززها أركان الإسلام الخمسة. لتكون هذه الأركان الخمسة بمثابة جهازنا المناعي النفسي الذي يضمن لنا الصحة النفسية بتعزيز التقوى فينا.

لذا تأتي الآيات التي تليها لتصف الآفات النفسية والأمراض التي تصيب هذا الجهاز المناعي. فنجد من خلالها أول إشارة في القرآن إلى ماهية التركيبة النفسية المعنية بهذه الجهود.

تتحدث الآيات ٦ إلى ١٦ من سورة البقرة عن أثر الخلل في علاقتنا مع الله وتقواه على القلب. ويحدثنا الله عز وجل عن نوعين من البشر: ذووي القلوب المختومة وذوي القلوب المريضة. وهاتان الصفتان تشيران إلى مشكلتين نفسيتين في التركيبة النفسية أو دفاعين نفسيين: وهما القدرة المطلقة، والإنكار.

يضرب لنا الإمام الغزالي في كتابه إحياء علوم الدين في باب عجائب القلب، مثلا لما يصيب القلب فيقول:

“أنه لو فرضنا حوضاً محفوراً في الأرض احتمل أن يساق الماء من فوقه بأنهار تفتح فيه، ويحتمل أن يحفر أسفل الحوض ويرفع منه التراب إلى أن يقرب من مستقر الماء الصافي، فينفجر الماء من أسفل الحوض ويكون ذلك الماء أصفى وأدوم وقد يكون أغزر وأكثر. فذلك القلب مثل الحوض، والعلم مثل الماء، وتكون الحواس الخمس مثال الأنهار. وقد يمكن أن تساق العلوم إلى القلب بواسطة أنهار الحواس والاعتبار بالمشاهدات حتى يمتلئ علماً، ويمكن أن تسد هذه الأنهار بالخلوة والعزلة وغض البصر يعمد إلى عمق القلب بتطهيره ورفع طبقات الحجب عنه حتى تنفجر ينابيع العلم من داخله.”

هنا تتبين لنا الإشكالية النفسية للكفر وهي حجب القلب عن الله وهو حبل حياته ومنبع العلم وأصل الخير الذي تتغذى به الروح. فالكفر في معجم مقاييس اللغة وَالْكُفْرُ: ضِدُّ الْإِيمَانِ، سُمِّيَ لِأَنَّهُ تَغْطِيَةُ الْحَقِّ. وَكَذَلِكَ كُفْرَانُ النِّعْمَةِ: جُحُودُهَا وَسَتْرُهَا. لذلك يتوضح معنى الختم على القلوب أن الكافر حين يتخذ هذا الساتر بينه وبين تقوى الله يؤدى إلى ختم قلبه، وقتل البعد الروحي فيه. وحين يحدث ذلك تترسخ أولى العلل في نفس المرء بأن يظن أنه هو صاحب القدرة المطلقة. وهذا ما تشير إليه الآيات ٦ و٧

٦. إِنَّ الَّذِينَ كَفَرُواْ سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ

٧. خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عَظِيمٌ

٨. وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الآخِرِ وَمَا هُم بِمُؤْمِنِينَ

٩. يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم وَمَا يَشْعُرُونَ

١٠. فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللَّهُ مَرَضاً وَلَهُم عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ

١١. وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِي الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ

١٢. ألا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَكِن لاَّ يَشْعُرُونَ

يتبع…

رابط الخاطرتين باللغة الانكليزية

Day 3

Ramadan reflections, psychoanalytic perspectives

Day 4

Ramadan reflections, psychoanalytic perspectives

الخاطرة التالية

قراءة تحليلية لمبادىء الصحة النفسية في القرآن- (٥/٦)

إذا كانت سورة الفاتحة هي الطلب فإن سورة البقرة تأتي مباشرة جوابا للطلب مفصلة لبنود العقد.

بسم الله الرحمن الرحيم

1 الم

2 ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ

3 الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

4 وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالآخِرَةِ هُمْ يُوقِنُونَ

5 أُوْلَئِكَ عَلَى هُدًى مِّن رَّبِّهِمْ وَأُولَئِكَ هُمُ الْمُفْلِحُون

وأول ما يتضمنه جواب الطلب شرط تلقي العلاج ألا وهو تقوى الله، فكيف لنا أن نطلب منه ثم ننساه؟

ولأن مناط بحثي الصحة النفسية فلن أتطرق إلى ما نعرفه من المعاني الدينية للتقوى بل إلى المعاني الموازية من حيث الصحة النفسية.

وفقا لفرويد، فإن أول حالة نفسية نمر بها في تطورنا النفسي تعرف بالنرجسية الأولية التي لا يميز فيها الطفل بينه وبين أمه ويظن أنهما كيان واحد.

فكان أول ما لفت انتباهي هو أن أول داء نفسي يحول دون تقوى الله هو داء النرجسية بلغتنا المعاصرة (وهو الكبر بالمصطلح الديني، أي الجرم الذي أخرج إبليس من الجنة.)

وقد راجت في الآونة الأخيرة تمارين اليقظة الذهنية أو ال mindfulness وغيرها من علوم النفس الإيجابية التي تضع الإنسان في المركز وتوهمه أنه وحده وبإرادته وبسبر أغوار نفسه وذهنه قادر على إيجاد كل الحلول، فتنمو فيه الأنا. بينما نجد أن التقوى التي ندعى إليها نحن والتي تترجم إلى mindfulness of God, هي يقظة محورها علاقة مع الله عز وجل. فإن لم ينمُ في النفس هذا المحور العمودي مع عالم الغيب انهار محور العلاقات الأفقية بين سائر البشر لتصبح البشرية نموذجا مسطحا لا أبعاد له، يعيش بمبدأ الأقوى لا بمبدأ الرحمن الرحيم.

وهذه فكرة متسعة الأطراف سأحاول توضيحها بالتدريج مع تدرج الآيات.

فكيف تتم هذه اليقظة التي تؤدي إلى تقوى الله؟

يتبع…

رابط الخاطرة التي نشرت باللغة الانكليزية

Ramadan reflections, psychoanalytic perspectives

رابط الخاطرة (١)

قراءة تحليلية لمبادىء الصحة النفسية في القرآن (١)

الخاطرة التالية

قراءة تحليلية لمبادىء الصحة النفسية في القرآن (٣-٤)

المقدمة

التحليل النفسي علم حديث نسبيا طرح أفكاره فرويد ومن تلاه في هذا المجال. وهو في أوساطنا العربية والإسلامية غريب عنا في ظاهره لكنه متأصل في فكرنا الإسلامي. لذلك حاولت أن أنطلق من مبادىء هذا العلم وأقرأ القرآن قراءة تحليلية، لعل هذا العلم يبين لنا منظورًا إسلاميا عن الصحة النفسية. فكانت المفاجأة.

وجدت أن في القرآن خطابا مبنيا على منهج علمي اتخذته العلوم التحليلية الحديثة أساسا في مناهجها العلاجية.

وقد حاولت بسط هذه الأفكار خلال رمضان ٢٠٢٣ على شكل خواطر يومية مكتوبة بالانكليزية.

الأفكار مختصرة ومبسطة لكي لا يملها القاريء وسأنشر الترجمة أسبوعيا أيام الخميس. فقط للتوضيح الترجمة ليست ترجمة نصية وانما ترجمة للفكرة مع حرية التعبير باللغة العربية. ولمن يجيد اللغتين سأوفر مع النص العربي رابطا للنص الذي نشر باللغة الانكليزية لمن أراد المقارنة.

الخاطرة الأولى

العقد شريعة المتعاقدين

أول ما يفعله المعالج النفسي بعد سماع ما أتى المراجع أو المريض من أجله هو التعاقد شفهيا مع المريض على مواعيد الجلسة، تفاصيل الدفع، حدود العلاقة المهنية.

فإذا أخذنا هذه النقطة بعين الاعتبار فلننظر كيف يبدأ الخطاب القرآني. سنجد أنه يبدأ بسورة الفاتحة وهي سورة تعلن توجهنا إلى الله طارقين بابه، ومقرين بربوبيته، وطالبين منه الهداية. هذا التوجه هو بداية العقد والعهد الذي نتعهد به أنفسنا أمام الله مثلما نفعل عندما نقصد المعالج النفسي، ولله المثل الأعلى، نتحرى العلم والخبرة والمعرفة ثم نطلب العلاج.

هنا تكمن أهمية سورة الفاتحة وضرورتها في كل صلاة. إنها البند الأول والأساسي في تعاقدنا مع الله. لا تصح بدونها صلاتنا لأن الصلاة توجه إلى الله والفاتحة بند التوجه الذي نقره ١٧ مرة على الأقل يوميا في صلواتنا الخمسة.

إنها علاقة نبدؤها نحن، فلا إكراه في الدين. ونؤكدها في كل صلاة من خلال تلاوتنا لسورة الفاتحة. واستحضار هذا المعنى له شروط وثمرات كما سنرى في ما يلي.

فما هي شروط هذه العلاقة العلاجية؟

يتبع…

سورة الفاتحة

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (1)

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (2) الرَّحْمَنِ الرَّحِيمِ (3) مَالِكِ يَوْمِ الدِّينِ (4) إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (5) اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (6) صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ (7)

الخاطرة التالية

قراءة تحليلة لمبادىء الصحة النفسية في القرآن (٢)

رابط الخاطرة التي تم نشرها بالانكليزية

Day 1

Ramadan reflections, psychoanalytic perspectives

Ramadan reflections, psychoanalytic perspectives

Reading the therapeutic contract in the Quran.

This is an index page containing all the reflections posted over the month of Ramadan 2023.

The main objective was to reflect on the hidden therapeutic meanings of the surahs, think of their psychological dimension from a psychoanalytic point of view, and how they try to safeguard a healthy heart or a healthy psyche, through mindfulness of God تقوى الله. This mindfulness is cultivated in many ways and challenged in many ways. The reflections were an attempt to elucidate this psychological pathway with its struggles and triumphs.

If you have any comments , i would love to hear from you.

Day 1

Ramadan reflections, psychoanalytic perspectives

Day 2

Ramadan reflections, psychoanalytic perspectives

Day 3

Ramadan reflections, psychoanalytic perspectives

Day 4

Ramadan reflections, psychoanalytic perspectives

Day 5

Ramadan reflections, psychoanalytic perspectives

Day 6

Ramadan reflections, psychoanalytic perspectives

Day 7

Ramadan reflections, psychoanalytic perspectives

Day 8

Ramadan Reflections, psychoanalytic perspectives

Day 9

Ramadan Reflections, psychoanalytic perspectives

Day 10

Ramadan reflections, psychoanalytic perspectives

Day 11

Ramadan reflections, psychoanalytic perspectives

Day 12

Ramadan reflections, psychoanalytic perspectives

Day 13

Ramadan Reflections, psychoanalytic perspectives

Day 14

Ramadan Reflections, psychoanalytic perspectives

Day 15

Ramadan reflections, psychoanalytic perspectives

Day 16

Ramadan reflections, psychoanalytic perspectives

Day 17

Ramadan reflections, psychoanalytic perspectives

Day 18

Ramadan reflections, psychoanalytic perspectives

Day 19

Ramadan reflections, psychoanalytic perspectives

Day 20

Ramadan reflections, psychoanalytic perspectives

Day 21

Ramadan reflections, psychoanalytic perspectives

Day 22

Ramadan reflections, psychoanalytic perspectives

Day 23

Ramadan reflections, psychoanalytic perspectives

Day 24

Ramadan reflections, psychoanalytic perspectives

Day 25

Ramadan reflections, psychoanalytic perspectives

Day 26

Ramadan reflections, psychoanalytic perspectives

Day 27

Ramadan Reflections, psychoanalytic perspectives

Day 28

Ramadan reflections, psychoanalytic perspectives

Reading the therapeutic contract in the Quran

Day # 28

The practice of fasting is attached, in our minds, to many benefits, both in terms of health and spirituality. The one meaning I had never thought of is the practice of negation of likeness.

Andalusian islamic scholar and renowned mystic Ibn Arabi, wrote that the attachment to the degree of negation of likeness is a very important aspects of fasting. This negation of likeness (we are not like God, we are not in his image, we are completely different and there is nothing like Him) is a lived experience through fasting. We stop eating, drinking, having sexual relationships, from sunrise to sunset, (which are all basic human needs for the survival of our species) to understand experientially the unsustainability of our claims to power and omnipotence. We are invited to think of the nature of the One who does not have any of these basic needs. When we break our fast, we break through that experience to understand the difference between us humans who rejoice when we break our fast and begin to consume, compared to our creator who is As-samad, the eternal, who does not have any needs as Surat Al-Ikhlas explains;

112:1  Say, ‘He is God the One

112:2  God the eternal

112:3  He begot no one nor was He begotten

112:4  No one is comparable to Him.

One fundamental rule in object relations theory is that there is no true relatedness except through separateness. This seems to be a fundamental rule as well for accepting guidance and submission in faith.

It is this dynamic relationship between Master/subject that is the central foundation of psychic development, psychic maturity and psychic wellbeing from an internal Slavic perspective.

It is emphasised and detailed in the opening surahs of the Quran to set the methodology of guidance and faith.

In conclusion, I have tried over the past four weeks to comment on the intricacy of the therapeutic contract in the Quran. This engagement to safeguard us from and guide us through psychic difficulties seems to be a primary task, or higher objective of all prescribed rules (sharia laws) on a personal and interpersonal level.

Thank you for reading, and until we meet again, peace be upon you!

Previous reflection

Ramadan Reflections, psychoanalytic perspectives

Reading the therapeutic contract in the Quran

Day # 27

On fasting and the night of determination

Al Ghazali, 12th century Muslim scholar, wrote in his book, The revival of Religious Sciences, that there were three classes of fast.

1) fast of the general Muslims. It is to restrain oneself from eating and drinking and from sexual passion. This is the lowest kind of fast.

2) Fast of the few select Muslims. In this kind of fasting, besides the above things, one refrains himself from sins of hands, feet, sight and other limbs of body.

3) Fast of the elite. These people keep fast of mind. In other words, they do not think of anything else except God and the next world.

From a psychodynamic perspective, We can understand these, as three positions a Muslim assumes depending on his mindfulness of God. The first class are those who have fallen into habitual practice without depth. Habits create automatisation of processes in the mind, things are stored in our unconscious and we do them without real mindfulness. This deprives the act of its depth of meaning. It is an individual fast that puts the self through an existential discomfort without necessarily grasping its deeper purpose.

In the second type of fasting, man begins to gain insight and is aware of himself in relation to others, he understands his internal fragility and is challenged in the external world not to act out, to guard the appetitive drives from transgression against God through his actions towards others. An interpersonal expression of fasting develops.

The third type is a transcendent type of fast, where mindfulness of God becomes very heightened in one’s awareness. We reach that through a process of a whole month of mindful fasting which takes us from the first level through the second to reach the third stage. This is symbolised in the nights of determination which are the last 10 nights of Ramadan.

Those who reach these nights with a purified heart are those who have managed to rise from the first level to the third.

This psychic process of spiritual growth is based on negations: The negation of appetitive drives which guarantee our survival during the duration of the fast from sunrise to sunset. But there is another form of negation which we get to understand through the negation of the drives. So what is this other form of negation?

TBC…

Next reflection

Ramadan Reflections, psychoanalytic perspectives

Previous reflection

https://psychobableblog.wordpress.com/2023/04/17/ramadan-reflections-psychoanalytic-perspectives-19/

Reading the therapeutic contract in the Quran

Day # 26

On the mysteries of fasting

If we look at the verses where fasting is prescribed and how they are followed by a statement where God reassures us, his subjects of his closeness to us, we can think of fasting as a process, which leads to greater closeness to God. It does so through the cleansing of the heart and reconnection with the Source of goodness.

2:183  You who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may be mindful of God

2:184  Fast for a specific number of days, but if one of you is ill, or on a journey, on other days later. For those who can fast only with extreme difficulty, there is a way to compensate- feed a needy person. But if anyone does good of his own accord, it is better for him, and fasting is better for you, if only you knew

2:185  It was in the month of Ramadan that the Quran was revealed as guidance for mankind, clear messages giving guidance and distinguishing between right and wrong. So any one of you who is present that month should fast, and anyone who is ill or on a journey should make up for the lost days by fasting on other days later. God wants ease for you, not hardship. He wants you to complete the prescribed period and to glorify Him for having guided you, so that you may be thankful

2:186  [Prophet], if My servants ask you about Me, I am near. I respond to those who call Me, so let them respond to Me, and believe in Me, so that they may be guided

This process that we go through over the period of a month begins to yield its fruits, if we do it mindfully, towards the end of the month, when we reach the nights of determination or glory or power (various translations for Qadr).

97:1  We sent it down on the Night of Glory

97:2  What will explain to you what that Night of Glory is

97:3  The Night of Glory is better than a thousand months

97:4  on that night the angels and the Spirit descend again and again with their Lord’s permission on every task

97:5  [there is] peace that night until the break of dawn

This is very crucial to understand that this inward movement that we undergo during the month of Ramadan prepares us to receive the guidance of God.

Thus Ramadan being the month of the Quran does not solely refer to the fact that it was the month when revelation began, but where it continues. It is a perpetual act of revelation of meanings, revelation of connection with God. Fasting can therefore be understood as a therapeutic process, an experiential cleansing of the heart, or an experiential dismantling of defences, a taming of drives, for our spiritual dimension to thrive.

So how does the fasting process achieve that?

Reading the therapeutic contract in the Quran

Day # 25

I have explored in these reflections some aspects of the therapeutic depth of Surat Al Fatiha and Surat Al Baqara. By therapeutic depth I mean the establishing of a therapeutic relationship between God and his subjects to attend to the troubles of the heart or psyche.

While Surat Al Fatiha represents a declaration of subjectivity and a demand for guidance. God responds in Surat Al-baqara by offering a methodology of guidance and a psychology of subjectivity.

He talks us through the challenges of subjectivity, the psychic processes that stand in the way of faith and relating to God. The consequences of such defences internally and externally. He teaches us how to reinforces our psychic immune system or our mental health with the five pillars of Islam and that the truth of our internal beliefs and psychic structures are reflected in our way of being in the world, in all aspects of life, marriage, treatment of others, war, commerce etc.

In every stage or every theme addressed in the surah, subjectivity to God is emphasised as the remedy and the path to a healthy heart or psychic state of mind.

But since we are in the blessed month of Ramadan, it is worth thinking about the relevance of Quran and its relation to fasting

In terms of our psyche and our hearts, especially when we think of Surat Al-Qadr, which refers to the night the Quran was revealed:

97:1  We sent it down on the Night of Glory

97:2  What will explain to you what that Night of Glory is

97:3  The Night of Glory is better than a thousand months

97:4  on that night the angels and the Spirit descend again and again with their Lord’s permission on every task

97:5  [there is] peace that night until the break of dawn

And link this surah to the verses of fasting in Surat Al-Baqara:

2:183  You who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may be mindful of God

2:184  Fast for a specific number of days, but if one of you is ill, or on a journey, on other days later. For those who can fast only with extreme difficulty, there is a way to compensate- feed a needy person. But if anyone does good of his own accord, it is better for him, and fasting is better for you, if only you knew

2:185  It was in the month of Ramadan that the Quran was revealed as guidance for mankind, clear messages giving guidance and distinguishing between right and wrong. So any one of you who is present that month should fast, and anyone who is ill or on a journey should make up for the lost days by fasting on other days later. God wants ease for you, not hardship. He wants you to complete the prescribed period and to glorify Him for having guided you, so that you may be thankful

2:186  [Prophet], if My servants ask you about Me, I am near. I respond to those who call Me, so let them respond to Me, and believe in Me, so that they may be guided

TBC…

Next reflection

Ramadan reflections, psychoanalytic perspectives

Previous reflection

https://psychobableblog.wordpress.com/2023/04/15/ramadan-reflections-psychoanalytic-perspectives-17/

Reading the therapeutic contract in the Quran

Day # 24

On real and spurious faith

There are in the object relations templates many ways to relate to God. Fakhry Davids summarises the challenges of this relationship in his paper, “Render onto Caesar what is Caesar’s.”

He explains how often we drag God in horizontal dynamics that pertain to interpersonal relationships between humans. These projections reflect omnipotent childish dynamics, a wish of merger with the object or a phantasy that we can control the object.

He explains, “God is seen as a separate being with whom merger is not the aim. Since God is self sufficient the need to be in a relationship with him is not mutual but located firmly in the subject”

It is when we lose sight of this premise that we project unto God what is Caesar’s. God may then become a persecutory figure or critical object. Religion then becomes a defence against persecutory anxieties. One’s rigidity is also reflected in one’s belief in a cruel god. We create a god at the image of our internal world. Again the pillars of Islam play and important role in creating a three dimensional relationship rather than a collapsed dyadic form of relating.

The perversions in belief are exposed during difficulties. God tells the believers

2:214  Do you suppose that you will enter the Garden without first having suffered like those before you? They were afflicted by misfortune and hardship, and they were so shaken that even [their] messenger and the believers with him cried, ‘When will God’s help arrive?’ Truly, God’s help is near

The hearts are purified when the defects in belief are exposed in order to be rectified.

We see that the verses that reflect on faith and soundness of belief are followed by a series of verses that start with “they ask you” and are then followed by an explanation of rules that govern social interactions and personal life. This suggests that the purification of the heart does not occur by just reflecting but primarily by backing the belief with action.

2:203  Remember God on the appointed days. If anyone is in a hurry to leave after two days, there is no blame on him, nor is there any blame on anyone who stays on, so long as they are mindful of God. Be mindful of God, and remember that you will be gathered to Him

2:204  There is [a kind of] man whose views on the life of this world may please you [Prophet], he even calls on God to witness what is in his heart, yet he is the bitterest of opponents

2:205  When he leaves, he sets out to spread corruption in the land, destroying crops and live-stock- God does not like corruption

2:206  When he is told, ‘Beware of God,’ his arrogance leads him to sin. Hell is enough for him: a dreadful resting place

2:207  But there is also a kind of man who gives his life away to please God, and God is most compassionate to His servants

2:208  You who believe, enter wholeheartedly into submission to God and do not follow in Satan’s footsteps, for he is your sworn enemy

2:209  If you slip back after clear proof has come to you, then be aware that God is almighty and wise

2:210  Are these people waiting for God to come to them in the shadows of the clouds, together with the angels? But the matter would already have been decided by then: all matters are brought back to God

2:211  [Prophet], ask the Children of Israel how many clear signs We brought them. If anyone alters God’s blessings after he has received them, God is stern in punishment

2:212  The life of this world is made to seem glamorous to the disbelievers, and they laugh at those who believe. But those who are mindful of God will be above them on the Day of Resurrection: God provides immeasurably for whoever He pleases

2:213  Mankind was a single community, then God sent prophets to bring good news and warning, and with them He sent the Scripture with the Truth, to judge between people in their disagreements. It was only those to whom it was given who disagreed about it after clear signs had come to them, because of rivalry between them. So by His leave God guided the believers to the truth they had differed about: God guides whoever He will to a straight path

2:214  Do you suppose that you will enter the Garden without first having suffered like those before you? They were afflicted by misfortune and hardship, and they were so shaken that even [their] messenger and the believers with him cried, ‘When will God’s help arrive?’ Truly, God’s help is near

2:215  They ask you [Prophet] what they should give. Say, ‘Whatever you give should be for parents, close relatives, orphans, the needy, and travellers. God is well aware of whatever good you do

2:216  Fighting is ordained for you, though you dislike it. You may dislike something although it is good for you, or like something although it is bad for you: God knows and you do not.’

2:217  They ask you [Prophet] about fighting in the prohibited month. Say, ‘Fighting in that month is a great offence, but to bar others from God’s path, to disbelieve in Him, prevent access to the Sacred Mosque, and expel its people, are still greater offences in God’s eyes: persecution is worse than killing.’ They will not stop fighting you [believers] until they make you revoke your faith, if they can. If any of you revoke your faith and die as disbelievers, your deeds will come to nothing in this world and the Hereafter, and you will be inhabitants of the Fire, there to remain

2:218  But those who have believed, migrated, and striven for God’s cause, it is they who can look forward to God’s mercy: God is most forgiving and merciful

Next reflection

Ramadan reflections, psychoanalytic perspectives

Previous reflection

https://psychobableblog.wordpress.com/2023/04/14/ramadan-reflections-psychoanalytic-perspectives-16/

Reading the therapeutic contract in the Quran

Day # 23

On negation, the structural model and the five pillars of Islam

Taking into account the themes of yesterday’s reflection, we may say that overstimulation is the Emmy of thought in the same way excessive positivity is the enemy of psychic health.

This excess may be thought of as a manic defence to cover up existentiel anxieties and depressive states. We note how the verses constantly call us back to a relational world governed by rules and negations.

We can think of these commands and limitations as ways to transcend this self-deception and belief in one’s omnipotence.

In this sense, we can find a relational connection between the structural model of ID, ego, superego, ego ideal and conscience (see day # 13) and the five pillars of Islam which act to nurture and govern these structures.

Shahadah, bearing witness that there is no God but God and that Muhammad is his prophet is a statement of submission, faith and repentance that talks to superego pressures.

Prayers: a constant reminder of the nature of our bond with God, helps the ego manage internal and external pressures and anxieties

Zakah: a prescribed amount due to the poor from the riches of the wealthy, establishes a relational bond of care towards society.

Fasting: abstaining from permissible acts (in addition to what is normally prohibited) for a period of a month acts to tame ID impulses

Pilgrimage: a turning towards God, puts into perspective ego ideal ambitions and redirects them into the right channels.

In more general terms, these five pillars are the protective force which keeps us connected to the unconscious dimension of the divine in order to render it conscious in our hearts and minds.

2:187  You [believers] are permitted to lie with your wives during the night of the fast: they are [close] as garments to you, as you are to them. God was aware that you were betraying yourselves, so He turned to you in mercy and pardoned you: now you can lie with them- seek what God has ordained for you- eat and drink until the white thread of dawn becomes distinct from the black. Then fast until nightfall. Do not lie with them during the nights of your devotional retreat in the mosques: these are the bounds set by God, so do not go near them. In this way God makes His messages clear to people, that they may guard themselves against doing wrong

2:188  Do not consume your property wrongfully, nor use it to bribe judges, intending sinfully and knowingly to consume parts of other people’s property

2:189  They ask you [Prophet] about crescent moons. Say, ‘They show the times appointed for people, and for the pilgrimage.’ Goodness does not consist of entering houses by the back [door]; the truly good person is the one who is mindful of God. So enter your houses by their [main] doors and be mindful of God so that you may prosper

2:190  Fight in God’s cause against those who fight you, but do not overstep the limits: God does not love those who overstep the limits

2:191  Kill them wherever you encounter them, and drive them out from where they drove you out, for persecution is more serious than killing. Do not fight them at the Sacred Mosque unless they fight you there. If they do fight you, kill them- this is what such disbelievers deserve

2:192  but if they stop, then God is most forgiving and merciful

2:193  Fight them until there is no more persecution, and worship is devoted to God. If they cease hostilities, there can be no [further] hostility, except towards aggressors

2:194  A sacred month for a sacred month: violation of sanctity [calls for] fair retribution. So if anyone commits aggression against you, attack him as he attacked you, but be mindful of God, and know that He is with those who are mindful of Him

2:195  Spend in God’s cause: do not contribute to your destruction with your own hands, but do good, for God loves those who do good

2:196  Complete the pilgrimages, major and minor, for the sake of God. If you are prevented [from doing so], then [send] whatever offering for sacrifice you can afford, and do not shave your headsuntil the offering has reached the place of sacrifice. If any of you is ill, or has an ailment of the scalp, he should compensate by fasting, or feeding the poor, or offering sacrifice. When you are in safety, anyone wishing to take a break between the minor pilgrimage and the major one must make whatever offering he can afford. If he lacks the means, he should fast for three days during the pilgrimage, and seven days on his return, making ten days in all. This applies to those whose household is not near the Sacred Mosque. Always be mindful of God, and be aware that He is stern in His retribution

2:197  The pilgrimage takes place during the prescribed months. There should be no indecent speech, misbehaviour, or quarrelling for anyone undertaking the pilgrimage- whatever good you do, God is well aware of it. Provide well for yourselves: the best provision is to be mindful of God- always be mindful of Me, you who have understanding

2:198  but it is no offence to seek some bounty from your Lord. When you surge down from Arafat remember God at the sacred place. Remember Him: He has guided you. Before that you were astray

2:199  Surge down where the rest of the people do, and ask forgiveness of God: He is most forgiving and merciful

2:200  When you have completed your rites, remember God as much as you remember your own fathers, or even more. There are some who pray, ‘Our Lord, give us good in this world,’ and they will have no share in the Hereafter

2:201  others pray, ‘Our Lord, give us good in this world and in the Hereafter, and protect us from the torment of the Fire.’

2:202 They will have the share they have worked for: God is swift in reckoning

Next reflection

Ramadan reflections, psychoanalytic perspectives

Reading the therapeutic contract in the Quran

Day # 22

On #negativity, #positivity and #psychic #immunological and #neuronal responses

In yesterday’s post I referred to hyper-individualism. What does it mean to care only for oneself and one’s achievements, or to think that one is capable of finding one’s solutions on one’s own without a community, a family or a partner. How did we, as a society, become so?

I found an interesting explanation in the work of philosopher, Byung Shul Han. In his book, the burnout society, he talks about what he calls the age of positivity. He explains that the age of self and other governed by negation, creates an immunological response. We are defined by that which we are not, by opposition to an other. The external danger creates a response in us, he refers to as immunological response. However, in the age of globalisation and sameness, positivity becomes equally dangerous, perhaps even more threatening as it does not trigger an immunological response; there is seemingly nothing to oppose. “The same does not lead to the formation of antibodies”. As such the need for an immunological response decreases .

Han explains the impact of such a system on the psyche as causing neural violence. Excess positivity is seductive and causes burnout and depression, perhaps in medical terms it attacks itself and leads to auto-immune malaise as its formation is not in response to otherness rather to excesses within the self such as overachievement, over-productivity, etc.

Byung-Shul Han writes, “The positivation of the world allows new forms of violence to emerge. They do not stem from the immunologically Other. Rather, they are immanent in the system itself. Because of this immanence, they do not involve immune defense. Neuronal violence leading to psychic infarctions is a terror of immanence. It differs radically from horror that emanates from the foreign in the immunological sense….

…The violence of positivity does not deprive, it saturates; it does not exclude, it exhausts. That is why it proves inaccessible to unmediated perception.

Viral violence cannot account for neuronal illnesses such as depression, ADHD, or burnout syndrome, for it follows the immunological scheme of inside and outside, Own and Other; it presumes the existence of singularity or alterity which is hostile to the system. Neuronal violence does not proceed from system-foreign negativity. Instead, it is systemic—that is, system-immanent—violence. Depression, ADHD, and burnout syndrome point to excess positivity.” (Han, 2015)

The reason for introducing these idea is that the verses that follow contain a series of “prescriptions” as if to point to the fact that what we are being prescribed is a remedy for an illness or a preventative medicine. Every prescribed rule triggers an immunological response in the psyche, calls for thought and consideration, builds one’s character or raises one’s mindfulness of God and of others.

The verses reflect a continuous concern for establishing and safeguarding the healthy organisation within a relation system. The rules set have a higher objective to maintain the wellbeing of the individual and the society. Hyper individuality on the other hand removes the immunological response as we become more self-absorbed and self-consumed.

These theories also drew my attention to the dangers of positivity in belief. To only think of God’s mercy and forgiveness will lead us to excesses and transgression. It puts into perspective the 99 names of God, which are divided into two categories, the names that inspire beauty and those that inspire awe. In their contrasting meanings lies the key to a healthy psychic immune system.

2:177  Goodness does not consist in turning your face towards East or West. The truly good are those who believe in God and the Last Day, in the angels, the Scripture, and the prophets; who give away some of their wealth, however much they cherish it, to their relatives, to orphans, the needy, travellers and beggars, and to liberate those in bondage; those who keep up the prayer and pay the prescribed alms; who keep pledges whenever they make them; who are steadfast in misfortune, adversity, and times of danger. These are the ones who are true, and it is they who are aware of God

2:178  You who believe, fair retribution is prescribed for you in cases of murder: the free man for the free man, the slave for the slave, the female for the female. But if the culprit is pardoned by his aggrieved brother, this shall be adhered to fairly, and the culprit shall pay what is due in a good way. This is an alleviation from your Lord and an act of mercy. If anyone then exceeds these limits, grievous suffering awaits him

2:179  Fair retribution saves life for you, people of understanding, so that you may guard yourselves against what is wrong. When death approaches one of you who leaves wealth

2:180  it is prescribed that he should make a proper bequest to parents and close relatives- a duty incumbent on those who are mindful of God

2:181  If anyone alters the bequest after hearing it, the guilt of the alteration will fall on them: God is all hearing and all knowing

2:182  But if anyone knows that the testator has made a mistake, or done wrong, and so puts things right between the parties, he will incur no sin: God is most forgiving and merciful

2:183  You who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may be mindful of God

2:184  Fast for a specific number of days, but if one of you is ill, or on a journey, on other days later. For those who can fast only with extreme difficulty, there is a way to compensate- feed a needy person. But if anyone does good of his own accord, it is better for him, and fasting is better for you, if only you knew

2:185  It was in the month of Ramadan that the Quran was revealed as guidance for mankind, clear messages giving guidance and distinguishing between right and wrong. So any one of you who is present that month should fast, and anyone who is ill or on a journey should make up for the lost days by fasting on other days later. God wants ease for you, not hardship. He wants you to complete the prescribed period and to glorify Him for having guided you, so that you may be thankful

2:186 [Prophet], if My servants ask you about Me, I am near. I respond to those who call Me, so let them respond to Me, and believe in Me, so that they may be guided

Next reflection

Ramadan reflections, psychoanalytic perspectives

Previous reflection

https://psychobableblog.wordpress.com/2023/04/12/ramadan-reflections-psychoanalytic-perspectives-14/

Reading the therapeutic contract in the Quran

Day # 21

I reflected in the previous post on one aspect of pilgrimage and the importance of man’s continuous striving and steadfastness.

Those verses are followed by and invitation to think about the various untruths we are confronted with on a societal level, from distortion, misconception, to disavowal and denial. This social contagion reaches a collective state of delusional or psychotic existence the consequences of which are stubborn disbelief and a hellish life. A process that could be referred to as mass psychosis (perhaps in islamic terms jahiliyyah fikriyyah)

Manfred F.R. Kets de Vries, writes a very thought provoking paper on the phenomenon of mass psychosis and living in a psychotic age. He talks about symptoms of societies gripped by a world of conspiracies and where people are characterised by hyper individualism.

He quotes Gustave le bon saying:

“The masses have never thirsted after truth. They turn aside from evidence that is not to

their taste, preferring to deify error, if error seduce them. Whoever can supply them with

illusions is easily their master; whoever attempts to destroy their illusions is always their

victim. An individual in a crowd is a grain of sand amid other grains of sand, which the

wind stirs up at will.”

The verses I attached below similarly address this mass psychosis, and the doubting of those who attempt to destroy “theses illusions”leading to desbelieving in God on a group level. God indicates a way out of this by using one’s intellect.

God speaks to man’s reason inviting him to ponder His creation. If people read the Quran they would find that it constantly challenges the reader to use their intellect to get to the truth as science is in harmony with faith. In fact, the Quran maintains that the world we grasp with our senses is signposted to guide us to God.

In order to have this insight we need sound discerning hearts. The verses suggest that one’s mind can be one’s greatest enemy or one’s saviour. The mind that succumbs to internal defences without doing the reality check of pondering and reflecting on the signs of God in the universe slips into the luring mass psychosis. Perhaps solitude and retreat are necessary from time to time to exercise this form of reality check.

Thus, every act of separation from the mass to follow the truth revealed by God is an act of pilgrimage towards God. It might be experienced as a lonely or difficult act, but the emphasis remains on linking that action to our mindfulness of God.

So how does hyper-individualism impact the psyche?

Al-Baqara

2:158  Safa and Marwa are among the rites of God, so for those who make major or minor pilgrimage to the House it is no offence to circulate between the two. Anyone who does good of his own accord will be rewarded, for God rewards good deeds, and knows everything

2:159  As for those who hide the proofs and guidance We send down, after We have made them clear to people in the Scripture, God rejects them, and so do others

2:160  unless they repent, make amends, and declare the truth. I will certainly accept their repentance: I am the Ever Relenting, the Most Merciful

2:161  As for those who disbelieve and die as disbelievers, God rejects them, as do the angels and all people

2:162  They will remain in this state of rejection: their punishment will not be lightened, nor will they be reprieved

2:163  Your God is the one God: there is no god except Him, the Lord of Mercy, the Giver of Mercy

2:164  In the creation of the heavens and earth; in the alternation of night and day; in the ships that sail the seas with goods for people; in the water which God sends down from the sky to give life to the earth when it has been barren, scattering all kinds of creatures over it; in the changing of the winds and clouds that run their appointed courses between the sky and earth: there are signs in all these for those who use their minds

2:165  Even so, there are some who choose to worship others besides God as rivals to Him, loving them with the love due to God, but the believers have greater love for God. If only the idolaters could see- as they will see when they face the torment- that all power belongs to God, and that God punishes severely

2:166  When those who have been followed disown their followers, when they all see the suffering, when all bonds between them are severed

2:167  the followers will say, ‘If only we had one last chance, we would disown them as they now disown us.’ In this way, God will make them see their deeds as a source of bitter regret: they shall not leave the Fire

2:168  People, eat what is good and lawful from the earth, and do not follow Satan’s footsteps, for he is your sworn enemy

2:169  He always commands you to do what is evil and indecent, and to say things about God that you do not really know

2:170  But when it is said to them, ‘Follow the message that God has sent down,’ they answer, ‘We follow the ways of our fathers.’ What! Even though their fathers understood nothing and were not guided

2:171  Calling to disbelieversis like a herdsman calling to things that hear nothing but a shout and a cry: they are deaf, dumb, and blind, and they understand nothing

2:172  You who believe, eat the good things We have provided for you and be grateful to God, if it is Him that you worship

2:173  He has only forbidden you carrion, blood, pig’s meat, and animals over which any name other than God’s has been invoked. But if anyone is forced to eat such things by hunger, rather than desire or excess, he commits no sin: God is most merciful and forgiving

2:174  As for those who conceal the Scripture that God sent down and sell it for a small price, they only fill their bellies with Fire. God will not speak to them on the Day of Resurrection, nor will He purify them: an agonizing torment awaits them

2:175  These are the ones who exchange guidance for error, and forgiveness for torment. What can make them patient in the face of the Fire

2:176 This is because God has sent the Scripture with the Truth; those who pursue differences in the Scripture are deeply entrenched in opposition

Next reflection

Ramadan reflections, psychoanalytic perspectives

Previous reflection

https://psychobableblog.wordpress.com/2023/04/11/ramadan-reflections-psychoanalytic-perspectives-13/

Reading the therapeutic contract in the Quran

Day # 20

So far this exploration of surat al-baqara has taken us through the journey of the Devine guidance provided for us:

⁃ attributes of those who can be guided

⁃ The defences of those who’s hearts have been corrupted

⁃ The way to remain connected to this task of receiving guidance on a personal and group/organisational level.

In the previous verses, this journey has lead us to the five pillars of Islam as five pillars of a healthy psychic structure or a sound heart.

We have seen that Shahada, the first pillar could be interpreted as a conscious turning towards God, symbolised in turning towards Makkah.

Followed by prayers which are a constant reminder of our contract with God. A constant disruption of daily routines and a constant act of remembrance that alleviates anxiety, if one remained connected to the meanings above.

The verses that follow talk about pilgrimage and start with the rituals performed in the hills of Safa and Marwa. These hills are associated with the story of Hajer, the wife of prophet Ibrahim and her son Ismael. Prophet ibrahim left her and her son in the desert with little provision. It was God’s command and they all submitted to it. When she eventually ran out of provisions, she started pacing from one hill to the other looking for water and praying God for help. Eventually, ZamZam water erupted at her son’s feet.

If we think of this ritual that millions perform during hajj and of its symbolic meaning for the organisation of believers, it helps understand the importance of focusing on the primary task, a state of constant return to God. Nations in modern times, especially muslim communities have been the target of various attacks and endured many diasporas generating an influx of refugees.

Prophet Ibrahim and his family are people who have absolute faith in God, who submit and trust in his judgment, whatever the consequences. They do not sit and lament, “why me, what have I done to deserve this.” They do not see themselves as helpless martyrs. Hajer keeps going back and forth looking for a way out of her dilemma, and keeps praying to God until a change happens. So faith is an act of internal belief backed by positive action.

It made me think of verse 11 in Surat Al-hajj (pilgrimage):

There are also some who serve God with unsteady faith: if something good comes their way, they are satisfied, but if they are tested, they revert to their old ways, losing both this world and the next- that is the clearest loss.

This takes us back to the concept of steadfastness that is crucial in matters of faith.

This act that we as Muslims commemorate during pilgrimage is a way to anchor in our minds and hearts the importance of believing in the unseen, that there are things beyond our grasp, and the importance of relying on God.

But how do these verses relate to the verses that come next and that talk about different aspects of disbelief?

TBC…

2:158  Safa and Marwa are among the rites of God, so for those who make major or minor pilgrimage to the House it is no offence to circulate between the two. Anyone who does good of his own accord will be rewarded, for God rewards good deeds, and knows everything

2:159  As for those who hide the proofs and guidance We send down, after We have made them clear to people in the Scripture, God rejects them, and so do others

2:160  unless they repent, make amends, and declare the truth. I will certainly accept their repentance: I am the Ever Relenting, the Most Merciful

2:161  As for those who disbelieve and die as disbelievers, God rejects them, as do the angels and all people

2:162  They will remain in this state of rejection: their punishment will not be lightened, nor will they be reprieved

2:163  Your God is the one God: there is no god except Him, the Lord of Mercy, the Giver of Mercy

2:164  In the creation of the heavens and earth; in the alternation of night and day; in the ships that sail the seas with goods for people; in the water which God sends down from the sky to give life to the earth when it has been barren, scattering all kinds of creatures over it; in the changing of the winds and clouds that run their appointed courses between the sky and earth: there are signs in all these for those who use their minds

2:165  Even so, there are some who choose to worship others besides God as rivals to Him, loving them with the love due to God, but the believers have greater love for God. If only the idolaters could see- as they will see when they face the torment- that all power belongs to God, and that God punishes severely

2:166  When those who have been followed disown their followers, when they all see the suffering, when all bonds between them are severed

2:167  the followers will say, ‘If only we had one last chance, we would disown them as they now disown us.’ In this way, God will make them see their deeds as a source of bitter regret: they shall not leave the Fire

2:168  People, eat what is good and lawful from the earth, and do not follow Satan’s footsteps, for he is your sworn enemy

2:169  He always commands you to do what is evil and indecent, and to say things about God that you do not really know

2:170  But when it is said to them, ‘Follow the message that God has sent down,’ they answer, ‘We follow the ways of our fathers.’ What! Even though their fathers understood nothing and were not guided

2:171  Calling to disbelieversis like a herdsman calling to things that hear nothing but a shout and a cry: they are deaf, dumb, and blind, and they understand nothing

2:172  You who believe, eat the good things We have provided for you and be grateful to God, if it is Him that you worship

2:173  He has only forbidden you carrion, blood, pig’s meat, and animals over which any name other than God’s has been invoked. But if anyone is forced to eat such things by hunger, rather than desire or excess, he commits no sin: God is most merciful and forgiving

2:174  As for those who conceal the Scripture that God sent down and sell it for a small price, they only fill their bellies with Fire. God will not speak to them on the Day of Resurrection, nor will He purify them: an agonizing torment awaits them

2:175  These are the ones who exchange guidance for error, and forgiveness for torment. What can make them patient in the face of the Fire

2:176 This is because God has sent the Scripture with the Truth; those who pursue differences in the Scripture are deeply entrenched in opposition

Next reflection

Ramadan reflections, psychoanalytic perspectives

Previous reflection

https://psychobableblog.wordpress.com/2023/04/10/ramadan-reflections-psychoanalytic-perspectives-12/

Reading the therapeutic contract in the Quran

Day # 19

On change and experiential learning

Mapping the therapeutic contract in the Quran has been the primary task of this project. Thinking of the unfolding verses in Surat Al-Baqara, in terms of a therapeutic contract that lays out the prerequisites of this relationship (see day # 1), then addresses our internal processes in terms of anxieties and psychic defences points to a Lord concerned with the wellbeing of its subjects. This concern is broadened to society and interpersonal relationships in groups.

The verses that follow relate to the functioning of the organisation of the believers. (For organisational theory, see day # 11)

God addresses this community in verse 2:143, describing its role in the broader society, as a just community or a moderating community that is there to bear witness to the truth. Again, this shift into action, is marked by a change and a separation. A change of direction of prayer pointing to the centre of the organisation being in Makkah, and a separation from the Jews and Christian through this change of direction.

It is the first challenge to crowd mentality and what happens in groups. The command to change the direction of prayer is very symbolic of the capacity to go against set group beliefs, especially that Arabs in Makkah,, unlike Jews, had no prophets before Prophet Muhammad. So changing the tradition of the established monotheistic faiths was a big test.

God names the key to what deepens our faith which is steadfastness in the face of tests, trials and tribulations.

These tests can be thought of as awakenings from states of sedation with which the forces of habits lull the mind. This brings to mind verse 24 in Surat Al-Anfal:

“Believers, respond to God and His Messenger when he calls you to that which gives you life. Know that God comes between a man and his heart, and that you will be gathered to Him.”

Mark Solms commented on the process in the mind that automatises responses that hold the key to our survival, in order to minimise the response time in the case of danger. He then reflected on how this pauses a perplexing question about the purpose of consciousness as it is not necessary for our survival as a species. (Solms, 2020). We can then understand the verse above from Surat Al-Anfaal, in that when we respond to the call of God and his prophet, we awaken from a life of basic needs to live for a higher purpose, that distinguishes the human race.

In other words, the task of returning to God requires a constant effort of awakening, of consciousness. And we are given practical tasks to do so and to remedy these psychic processes. We are given the five pillars of Islam. This helped me understand why they are called the pillars of faith, because they call us back to consciousness.

Turning our face towards the sacred mosque is a command encompassed in the declaration of faith or shahada, to turn towards God, and is put into practice by physically directing ourselves toward his sanctified house in Makkah. Steadfastness or sabr can then be understood as the manifestation of this trust in God.

Hence, through prayers, we disrupt the lulling effect of daily routines, at least five times a day to remember this task. This suggests that consciousness and remembering does not happen without a state of tension (symbolised by disruption of routine). Tension creates anxiety, anxiety is relieved by reliance on God. The circulatory system (see day # 11) of the healthy functioning of the organisation is set in motion.

So how does this apply to the rest of the pillars of Islam?

TBC…

Surat Al-Abqara

2:142  The foolish people will say, ‘What has turned them away from the prayer direction they used to face?’ Say, ‘East and West belong to God. He guides whoever He will to the right way.’

2:143  We have made you [believers] into a just community, so that you may bear witness [to the truth] before others and so that the Messenger may bear witness [to it] before you. We only made the direction the one you used to face [Prophet] in order to distinguish those who follow the Messenger from those who turn on their heels: that test was hard, except for those God has guided. God would never let your faith go to waste [believers], for God is most compassionate and most merciful towards people

2:144  Many a time We have seen you [Prophet] turn your face towards Heaven, so We are turning you towards a prayer direction that pleases you. Turn your face in the direction of the Sacred Mosque: wherever you [believers] may be, turn your faces to it. Those who were given the Scripture know with certainty that this is the Truth from their Lord: God is not unaware of what they do

2:145  Yet even if you brought every proof to those who were given the Scripture, they would not follow your prayer direction, nor will you follow theirs, nor indeed will any of them follow one another’s direction. If you [Prophet] were to follow their desires, after the knowledge brought to you, you would be doing wrong

2:146  Those We gave Scripture know it as well as they know their own sons, but some of them hide the truth that they know

2:147  The truth is from your Lord, so do not be one of those who doubt

2:148  Each community has its own direction to which it turns: race to do good deeds and wherever you are, God will bring you together. God has power to do everything

2:149  [Prophet], wherever you may have started out, turn your face in the direction of the Sacred Mosque- this is the truth from your Lord: He is not unaware of what you do

2:150  wherever you may have started out, turn your face in the direction of the Sacred Mosque; wherever any of you may be, turn your faces towards it, so that people may have no argument against you- except for the wrongdoers among them: do not fear them; fear Me- and so that I may perfect My favour on you and you may be guided

2:151  just as Wehave sent among you a Messenger of your own to recite Our revelations to you, purify you and teach you the Scripture, wisdom, and [other] things you did not know

2:152  So remember Me; I will remember you. Be thankful to Me, and never ungrateful

2:153  You who believe, seek help through steadfastness and prayer, for God is with the steadfast

2:154  Do not say that those who are killed in God’s cause are dead; they are alive, though you do not realize it

2:155  We shall certainly test you with fear and hunger, and loss of property, lives, and crops. But [Prophet], give good news to those who are steadfast

2:156 those who say, when afflicted with a calamity, ‘We belong to God and to Him we shall return.’

2:157 These will be given blessings and mercy from their Lord, and it is they who are rightly guided

Next reflection

Ramadan reflections, psychoanalytic perspectives

Previous reflection

https://psychobableblog.wordpress.com/2023/04/09/ramadan-reflections-psychoanalytic-perspectives-11/

Reading the therapeutic contract in the Quran

Day # 18

On envy and gratitude

Melanie Klein explains that in the paranoid schizoid position (a split state of mind where people and facts are viewed in a very black and white lens) we suffer from persecutory anxieties, (a constellation of anxieties and defences that make us feel that our own survival is constantly at stake, everything is a matter of life or death). We do not relate to people as full separate objects but as part objects we envy. Melanie Klein suggests that the way to a healthy form of relating is through gratitude.

It is then remarkable to note how the first chapter in the Quran starts with words of gratitude, “Praise be to God the lord of the worlds. The Lord of mercy, the Giver of mercy.”

In Islam, we have a daily practice called dhikr, or remembrance of God. The secularised version of this may be daily positive affirmation. But while positive affirmations put man at the centre of one’s healing, Islam’s emphasis is on constantly linking the graces we enjoy to the source that bestowed these graces on us. Perhaps in Freudian terms, a constant reminder that the ego is not the master of its own house.

This act of remembrance relieves us from persecutory anxieties as it reminds us that we are not alone, that there is an entity greater than us in control and that everything is in its hands. We can then move to a healthier form of anxiety which Klein calls depressive anxiety which entails concern for the object. God as an entity that has no needs, wants us to confirm our beliefs with action. He links the show of gratitude to two aspects:

1- Remembrance of God: which relieves anxiety so really benefits us.

2- Our worldly behaviour towards others: to express gratitude towards God, we are asked to show this gratitude in our attitude towards our fellow humans, which as explained in a previous post relieves feelings of depression.

He also consolidated our belief through tests (learning from experience) that expose the diseases of our hearts or maladaptive defences of our psyche, and force us to reconsider, remember and change.

In essence, everything prescribed upon us and that the less discerning might perceive as a chore to please God, only benefits us as God has no needs. On the other hand, every need we attribute to God, may be thought of as an act of envy expressing this hatred of separateness and surrender to Him.

We are given, in the following verses, the example of people’s difficulties in surrendering to the will of God when there hearts are full of envy towards “the other” and that these hearts become all alike in their wickedness.

We are also given the example of Prophet Abraham and his son prophet Ismael who surrender their hearts to God and are guided.

They show gratitude and also pray for their offspring to continue to be guided, extending their concern to generations to come. As such, the examples keep contrasting narcissism and neurosis, persecutory anxieties and depressive anxieties.

In other words,worshiping God is our deepest nature and our core psychic immune system.

Surat al-Baqara

2:114  Who could be more wicked than those who prohibit the mention of God’s name in His places of worship and strive to have them deserted? Such people should not enter them without fear: there is disgrace for them in this world and painful punishment in the Hereafter

2:115  The East and the West belong to God: wherever you turn, there is His Face. God is all pervading and all knowing

2:116  They have asserted, ‘God has a child.’ May He be exalted! No! Everything in the heavens and earth belongs to Him, everything devoutly obeys His will

2:117  He is the Originator of the heavens and the earth, and when He decrees something, He says only, ‘Be,’ and it is

2:118  Those who have no knowledge also say, ‘If only God would speak to us!’ or ‘If only a miraculous sign would come to us!’ People before them said the same things: their hearts are all alike. We have made Our signs clear enough to those who have solid faith

2:119  We have sent you [Prophet] with the truth, bearing good news and warning. You will not be responsible for the inhabitants of the Blaze

2:120  The Jews and the Christians will never be pleased with you unless you follow their ways. Say, ‘God’s guidance is the only true guidance.’ If you were to follow their desires after the knowledge that has come to you, you would find no one to protect you from God or help you

2:121  Those to whom We have given the Scripture, who follow it as it deserves, are the ones who truly believe in it. Those who deny its truth will be the losers

2:122  Children of Israel, remember how I blessed you and favoured you over other people

2:123  and beware of a Day when no soul can stand in for another. No compensation will be accepted from it, nor intercession be of use to it, nor will anyone be helped

2:124  When Abraham’s Lord tested him with certain commandments, which he fulfilled, He said, ‘I will make you a leader of people.’ Abraham asked, ‘And will You make leaders from my descendants too?’ God answered, ‘My pledge does not hold for those who do evil.’

2:125  We made the House a resort and a sanctuary for people, saying, ‘Take the spot where Abraham stood as your place of prayer.’ We commanded Abraham and Ishmael: ‘Purify My House for those who walk round it, those who stay there, and those who bow and prostrate themselves in worship.’

2:126  Abraham said, ‘My Lord, make this land secure and provide with produce those of its people who believe in God and the Last Day.’ God said, ‘As for those who disbelieve, I will grant them enjoyment for a short while and then subject them to the torment of the Fire- an evil destination.’

2:127  As Abraham and Ishmael built up the foundations of the House [they prayed], ‘Our Lord, accept [this] from us. You are the All Hearing, the All Knowing

2:128  Our Lord, make us devoted to You; make our descendants into a community devoted to You. Show us how to worship and accept our repentance, for You are the Ever Relenting, the Most Merciful

2:129  Our Lord, make a messenger of their own rise up from among them, to recite Your revelations to them, teach them the Scripture and wisdom, and purify them: You are the Mighty, the Wise.’

2:130  Who but a fool would forsake the religion of Abraham? We have chosen him in this world and he will rank among the righteous in the Hereafter

2:131  His Lord said to him, ‘Devote yourself to Me.’ Abraham replied, ‘I devote myself to the Lord of the Universe,’

2:132  and commanded his sons to do the same, as did Jacob: ‘My sons, God has chosen [your] religion for you, so make sure you devote yourselves to Him, to your dying moment.’

2:133  Were you [Jews] there to see when death came upon Jacob? When he said to his sons, ‘What will you worship after I am gone?’ they replied, ‘We shall worship your God and the God of your fathers, Abraham, Ishmael, and Isaac, one single God: we devote ourselves to Him.’

2:134  That community passed away. What they earned belongs to them, and what you earn belongs to you: you will not be answerable for their deeds

2:135  They say, ‘Become Jews or Christians, and you will be rightly guided.’ Say [Prophet], ‘No, [ours is] the religion of Abraham, the upright, who did not worship any god besides God.’

2:136  So [you believers], say, ‘We believe in God and in what was sent down to us and what was sent down to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and what was given to Moses, Jesus, and all the prophets by their Lord. We make no distinction between any of them, and we devote ourselves to Him.’

2:137  So if they believe like you do, they will be rightly guided. But if they turn their backs, then they will be entrenched in opposition. God will protect you from them: He is the All Hearing, the All Knowing. And say [believers]

2:138  ‘[Our life] takes its colour from God, and who gives a better colour than God? It is Him we worship.’

2:139  Say [Prophet] [to the Jews and Christians], ‘How can you argue with us about God when He is our Lord and your Lord? Our deeds belong to us, and yours to you. We devote ourselves entirely to Him

2:140  Or are you saying that Abraham, Ishmael, Isaac, Jacob, and the Tribes were Jews or Christians?’ [Prophet], ask them, ‘Who knows better: you or God? Who could be more wicked than those who hide a testimony [they received] from God? God is not unmindful of what you do.’

2:141 That community passed away: what they earned belongs to them, and what you earn belongs to you. You will not be answerable for their deeds

Next reflection

Ramadan reflections, psychoanalytic perspectives

Previous reflection

https://psychobableblog.wordpress.com/2023/04/08/ramadan-reflections-psychoanalytic-perspectives-10/