Historically, Muslim intellectual traditions have produced exceptionally rich and systematic reflections on concepts that modern scholarship now classifies under the umbrella of positive psychology. Although they did not use contemporary psychological terminology, their ethos implicitly anticipates themes in positive psychology, particularly optimism, cognitive reframing, and life satisfaction.
Their works are not just based on reason but also on the soul and the heart. They developed positive psychology while experiencing hardship, calamities, and tyranny. Their work differs from that of modern positive psychologists in that it lacks.
A contemporary scholar, Said Nursi (d.1960), developed “nazar” (a holistic, positive outlook) and “müsbet hareket” (positive action), which can be considered forms of positive psychology. This reflects the social aspect of positive thinking. For instance, while incarcerated, he called prison “The School of Joseph,” alluding to the Qur’anic narrative (Qur’an 12) in which imprisonment became the means of spiritual and social elevation for Prophet Joseph.
Nursi argues that phenomena perceived as destructive, unpleasant, or aesthetically “ugly” often conceal deeper layers of order, purpose, and beneficence. He elucidates one of the inner meanings of the verse, “(God is He) who has perfected everything He created” (Qur’an, 32:7). His explanation can be summarised as follows.
In all things, even those that appear most unattractive, there is a real aspect of beauty. Indeed, everything in the universe and every event is either beautiful in itself, which is called intrinsic beauty (ḥusn bi-dhātihi), or beautiful in its consequences, which is called derivative beauty (ḥusn bi’l-ghayr).
Some phenomena have an outward appearance that is ugly or disorderly, yet beneath that external veil lie exceptionally radiant forms of beauty and order. However, since human beings are both inclined towards outward appearances and self-centred, they judge by what is apparent and conclude that something is ugly. From the standpoint of self-interest, they evaluate matters solely by the outcome that concerns them and thus judge them to be evil.
Nursi argues that each person possesses thousands of emotions, each with two dimensions: figurative and real, and that every emotion is inherently infinite and cannot be satisfied by finite objects. When emotions are not directed towards the purposes for which they were created, a human being cannot attain genuine or lasting happiness in mind, soul, or heart.
If emotions precede reason or are not controlled by it, they most often cause emotional instability. Since emotions are part of human nature, rather than changing or suppressing them, they should be channelled towards positive aims or the common good. He argues that emotions must be educated, directed, and harmonised through remembrance (dhikr), reflection (tafakkur), and conscious moral striving.
Rather than suppressing emotions such as envy, anger, ambition, or love, which are natural elements of human psychology, he proposes transforming them into constructive virtues. When preachers instruct people to suppress their emotions, such advice is ineffective because it contradicts human nature. Instead, emotions must be channelled towards their proper ends and integrated into a higher ethical framework.
In Nursi’s epistemology, those who see the good in things have good thoughts. And he who has good thoughts finds pleasure in life. For Nursi, if human beings use their emotions in accordance with the purpose of creation, they can attain happiness.
Nursi’s understanding of positive psychology is firmly grounded in Qur’anic metaphysics and traditional Islamic ethics. His understanding of emotion regulation is deeply rooted in the practices of spiritual discipline.
For Said Nursi’s contribution to positive psychology, the following articles can be downloaded:
Purpose-Driven Life in Islam and Emotional Stability: Examining Said Nursi’s Perspective. Australian Journal of Islamic Studies 9 (2):19-36. https://doi.org/10.55831/ajis.v9i2.649
The Metaphysics of Emotion: Said Nursi’s Contribution to Positive Psychology, Australian Journal of Islamic Studies 11. (1):e105. https://doi.org/10.55831/ajis.v11i1.1255
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