Ashraf Ali Thanvi - Psychology PDF

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ASHRAF ALI THANVI (1873-1943) Biography: Muhammad Ashraf Ali Thanvi was born on 19 august 1863 in the village of Thana Bhawan UP, India and died 4 July 1943, was an Indian Muslim scholar and Sufi mentor of the Hanafi school. ‘Physician of the Muslims’ [Hakim al-ummat] and ‘Reformer of the Nation’ [Mujaddid al-Millat], Thanvi is a reformer of the masses, an exemplary spiritual guide [shaykh], a successful author, a spiritual jurist, an intellectual sage, and a fortifier (strengthen) of Islamic tradition. Books: The most famous books of Ashraf Ali Thanvi include the famous “Behishti Zaiver” and “Tarbiyat-usSalik”. Bahisht e zewar: The book is comprehensive handbook of fiqh, Islamic rituals and morals, it is especially aimed at the education of girls and women. The volume describes the Five Pillars of Islam and also highlights more obscure principles. For years it has remained a favorite with the people of the Indian subcontinent as well as the Indian Muslim diaspora all over the world. It was originally written in the Urdu language but has been translated into a host of other languages including English. written especially with the intention of educating the Muslim women with the essentials of religions alongwith the guidelines for their social and economic welfare. This book still is so popular that it has become a natural gift that every father presents to his daughter at her marriage. ‘Tarbiyat us Salik’ is the compilation from letters of disciples along with the reply of Mawlana Ashraf Ali Thanawi. They were selected by Hazrat ra himself and arranged in the specific manner. The first two parts were published while Hazrat ra was alive. The third part was published by Mawlana Khair Mohammad Jahlinderi ra (his senior khalifa, founder of Khairul Madaris, Multan) after Hazrat ra’s demise.

the best contribution as accepted by Maulana Thanvi himself is the Hayat al-Muslimeen - a book in simple language with citings from the Qur'an and Hadith for the guidance of the common Muslim. Similarly, other popular books include Adab al-Ma'ashrat, Ashraf al-Jawab, Taleem al - Deen, Islah ul Rusoom, Intibat-e -Mufeeda, Furu-ul-lman, Islah-ul-Khayal, Islam-e-Haqeeqi, Mohasin-e-lslam, Daulat-ul-Haq etc. The Remedy for Frustration: Shari 'at aims to expel frustration and offer many avenues for the peace in life of man. The aim of Shari 'at is that one should be in the state of peace not of frustration and teaches the way of lowering grief and sorrow in fact there is no frustration is Deen whether it be in the realm of Ahkaam-e-Zahirah (the external laws) or Ahkaam-e-Batinah (the internal laws) relating to soul. His views: His views are identified by the three titles: (a) Personality Theory (b) Causes and Classification of Disease (c) Treatment or Therapies (a)Personality Theory:

According to Thanvi, a child is born with innocent nature. He learns good and bad things from his environment. Three types of “Nafs” are developed in his personality: (I)

Nafs Ammara (turning to evil), (ii) Nafs Lavvama (cursing after sin) and

(iii) Nafs Mutmainna (following divines). Aspects of personality: Two aspects Intrinsic, extrinsic (b) Causes and Classification of Diseases: Maulana Ashraf Ali Thanvi explains the causes of mental diseases as follows: Causes: When a human being becomes detached from religion and goes away from God it makes him worthl ess. This also removes distinction between good and bad; greed and material gain becomes allimportant goal of one’s life in the world. This worldly gain and greed expose one to mental diseases. According to the Maulana, there are two forces within a human being: constructive force and destructive force. He lays great emphasis on training of the child so as to strike balance between the two forces. In the early days, parents especially mother plays greater role while bringing up the child on right lin es. Wrong training spoils him making him prone to mental diseases. Approaches to abnormalities: Psychologists in general describes four approaches to abmormalities. Statistical approach: According to this, the average is normality and deviation from the average is abnormality. Here, positive constructive deviation is given the same position as the negative deviation, which is absurd. IQ level 70-120 Cultural approach: The second approach is cultural, having the criterion of social conformity. Here, abnormality is viewed on cultural basis. Subjective approach: pathological approach has the criterion of personal discomfort. All these approaches sharply divide the individuals into normal and abnormal. Normative approach: Here abnormality is described in relative terms. This approach stresses the establishment of an ideal against which a person is judged. Individuals are more or less normal depending on how closely they approach the ideal. Normality is here associated with ethics. The concept is value oriented.

This means that rather than defining what is abnormal, psychologists define what is normal/ideal mental health, and anything that deviates from this is regarded as abnormal. When we look at Ashraf Ali Thanvi's work, we find that his approach to normality is normative. He pays greater attention to mental health than to mental illness. Thanvi has explained normality and abnormality from a religious point of view, based on codes of morality.

Mental factors: Three mental forces Reason, sensuality, passion In fact, these three forces produce moral codes. Maulana Ashraf Ali Thanvi believed that abnormality is the result of deviation from the moral codes. Kinds of Mental Diseases: Maulana Ashraf Ali Thanvi divided the mental diseases two categories: Organic and functional disturbances or diseases. The organic diseases may be cured by medicines, but the functional or psychological diseases are to be cured by individual and group therapies. In the individual therapy, the disturbed individual is made to understand his own self-known as righ t path. Maulana Thanvi cured thousands of persons suffering from organic and functional disturbances through his therapy. He simply provided the reading material and inspired the individuals to develop an insight to commu nicate with Allah directly. For the group therapy, Maulana Thanvi invited his patients to his “Khanqah” to stay with other mem bers of the group and assigned them different responsibilities. As they lived together in a group, they were trained and guided to live a normal life. (c)Thanvi’s Therapy Approaches: Maulana Ashraf Ali Thanvi believed in individual potentialities and qualities of human beings. Before asking an individual to come down for therapy or treatment, he made it absolutely clear that his ther apeutic techniques do not lead to the following:      

Miracle and “Kashf” Guarantee for forgiveness on the day of judgment Promise of material gain or better prospects in life Automatic cure through counselor’s attention Possibility of action without will Promise or surely for inner experiences

Maulana Thanvi emphasized the importance of the patient’s own will and effort in the cure of dis ease or illness.

The counselor (pir) only assists the patient to understand causes of the diseaseand overcome adv erse factors while organizing his own self. The patient should have full faith and confidence in the counselor and do as advised. Kinds of Therapies: His treatment is named as Sulook. His client is named as Salik. Ashraf Ali Thanvi divided his therapies into two kinds: (I)

Reading therapy, (ii) Communication therapy

(I) Reading Therapy Readingtherapy is individual therapy. At the start of treatment session, Ashraf Thanvi asked his patient to write down his problem believin g that a strong psychological link existed between the patient and the therapist. This association was developed through an exchange of letters. The patient must be conscious of his anxiety and explain his trouble in writing. The therapist believed that some individuals needed direct guidance and counseling. After reading the contents of patient’s letter, he put some questions to satisfy and prepare his (patient) for treatment. More often that not, Maulana Thanvi provided reading material out of religious scholar’s books to hi s patients. He never failed to let those read and received verses of the Holy Quran. Reading therapy depends upon the faithin ALLAH. Based on Muslim Philosophy, the reading therapy believes that man is a wholeunit. He has definite purpose of life. His primary concern is fulfilling this aim. All directed towards definite goals of life. These are to purify one’s soul and seek His pleasure and gratification. (II) Communication Therapy: In this therapy, Maulana Thanvi patients to his Khanqah “Imdadia” where people always gathered to gether. The Maulana used to sermonize on certain topic which the patients had to listen intently and act upon as advised. He thought sermon was the best spiritual group therapy. The patients uttered again and again what they listened. Remaining near to the therapist was important for effective treatment. This way of treatment applied to those who fully believe in religion. Belief relates to purity of though, uprightness of character, nearness to ALLAH and commitment....