A Conceptual Model of Mental Intrusions in Islamic Sources

Extended Abstract
 
Introduction and Objectives: This study aimed to develop a conceptual model of mental intrusions based on Islamic texts. Mental intrusions refer to thoughts that suddenly enter the mind and influence the cognitive processing space. In Islamic sources, intrusions (khawarāt) have been addressed from philosophical, mystical, and ethical perspectives and are categorized into two main types: positive (angelic) and negative (satanic) intrusions. A significant psychological challenge is the impact of intrusive and unwanted thoughts on an individual’s cognitive and psychological functioning and their relationship with mental health.
Research Method: This study employed a qualitative content analysis of religious texts (the Quran and Hadiths) and semantic analysis of related terms. First, all terms and concepts related to mental intrusions were collected from the texts, and then a conceptual model of intrusions was extracted by identifying structural and procedural components. To validate the model, the Content Validity Index (CVI) and Content Validity Ratio (CVR) were calculated based on expert opinions.
Findings: The conceptual model of mental intrusions consists of five main components:

Contextual Factors: Includes positive factors (e.g., faith, divine guidance, remembrance of God) and negative factors (e.g., misguidance, negligence, sinful thoughts, moral vices, and worldliness).
Triggers: Includes positive triggers (angelic: invitation to good and righteousness) and negative triggers (satanic: invitation to evil and sin).
Content of Intrusions: Includes positive or negative thoughts, emotions, and behaviors; positive content such as piety, faith, and virtuous deeds, and negative content such as falsehood, envy, and misguided thoughts.
Processing Domain: Includes three main domains of mental and cognitive processing: intellect (‘aql, the discernor), heart (qalb, the affirmor), and chest (sadr, the moderator).
Outcomes: Positive outcomes include piety and obedience; negative outcomes include cognitive deviation, sin, and moral decline.

Conclusion: The findings of this study provide a conceptual framework based on Islamic sources for understanding and therapeutic intervention in the domain of mental intrusions. This model can be a useful tool for designing psychological questionnaires, individual therapy, and developing educational packages. Furthermore, the presented data paves the way for empirical research in the field of Islamic psychology.
Acknowledgments: This research was conducted with the support and collaboration of professors, experts, and scientific and research centers who assisted in validating the conceptual model and critiquing the Islamic content. We also sincerely thank family, colleagues, and friends who provided scientific, spiritual, and practical support, creating the conditions for achieving the research objectives.
Conflict of Interest: The authors declare that there are no financial, scientific, or personal conflicts of interest in conducting the research, analyzing the data, and developing the conceptual model of mental intrusions based on Islamic sources. This article was independently completed without receiving financial support from any specific institution or organization. Furthermore, all stages of the research, including data collection, content analysis of Islamic texts, and validation of findings, were conducted in accordance with scientific and ethical principles. No bias, personal orientation, or organizational affiliation influenced the research results. The primary objective of this study was to explain the model of mental intrusions based on Islamic sources and present a scientific achievement for use in Islamic psychology and therapeutic and educational applications. The authors emphasize that this article was prepared and published in compliance with principles of scientific transparency, research ethics, and complete impartiality.