The Value-Based Foundations of Islamic Psychology Based on Islamic Sources with Emphasis on the Thoughts of Allamah Misbah Yazdi

Extended Abstract
 
Introduction and Objectives: Humans make two types of judgments about the phenomena around them; one type is expressed in the form of propositions such as: There is an apple in the refrigerator, Isaac Newton discovered gravity, and Leonardo da Vinci’s Jockey smile. These propositions represent existences and nonexistences, and the second type is judgments such as: Justice is good, oppression is bad, marriage between men and women is good, homosexuality is bad, the law of conservation of energy is true, and the like. These judgments, which have the content of good and bad, ugly and beautiful, should and shouldn’t, and necessity and necessity, are called value judgments. The content of these propositions refers to values ​​and things that are valuable to humans; among the value domains in human life are scientific values, within the framework of which judgments are made about the value of findings and other belongings of a science. Psychology is one of the fields of knowledge that has advanced its perfection through the value organization of its scientists. One of the components of the value organization is the value principles that the thinker believes in and in their shadow shapes the boundaries and depths of his science and adheres to them. Here, the fundamental question arises: if the science of psychology is to be formed within the framework of the Islamic value organization, what are its characteristics? For this purpose, the purpose of this research is to examine the value principles of Islamic psychology based on Islamic sources with an emphasis on the thoughts of Allama Misbah Yazdi and specifically tries to answer two basic questions:
a) What are the value principles based on Islamic sources, especially the viewpoints of Allama Misbah Yazdi?

b) What effect do the value principles based on Islamic sources, especially the viewpoints of Allama Misbah Yazdi, have on the formation of Islamic psychology?.

Method: Method: In this study, first, reputable value sources were referred to, including the works of Ludwig Grunberg, Milton Rokeach, Norman T. Feder, and R. S. Neagarazan. The relationship between knowledge, in other words, the relationship between scientific findings and the values ​​that govern the minds of scholars who engage in science, was examined in a descriptive-analytical manner. These viewpoints were compared with Islamic value ideas that were mostly raised in theology, principles of jurisprudence, logic, and ethics, as well as books on moral philosophy that were from the works of Morteza Motahari, Allama Mesbah Yazdi, and other thinkers, and the results were inferred using the method of content analysis.
Findings: a) In the structure of each person’s psyche, along with the cognitive organization, the organization of values ​​is also formed, whose function is psychologically experienced as should and should not, good and bad, and is appropriate, etc., and is manifested in practice as preferences and ultimately choosing one option and leaving another; b) Each individual’s value organization includes foundations, value domains, and value propositions, whose value domains include six theoretical, economic, aesthetic, social, political, religious, and ethical domains; c) In an effort to discover reality, the thinker usually makes choices within the framework of his value organization, not absolute rational judgments; for this reason, each individual creates a science with a specific subject, scope, problems, method of explanation, method of investigation, and goals; d) According to Allamah Misbah Yazdi, value domains go hand in hand with their six foundations so that each science, including psychology, finds a specific framework. These foundations include: 1. The reality of value propositions; 2. The provability of value propositions; 3. The applicability of some value propositions; 4. The hierarchy of instrumental (other) values ​​and the priority of influential values ​​in achieving the goal in the position of interference; 5. The intention of the subject, the criterion for the value of a voluntary act; 6. Closeness to God, the ultimate value of man and the ultimate criterion for the value of science as a voluntary act; e) If psychology wants its subject to be comprehensive and contribute to human health and happiness, it must take as its subject “the dimensions and actions of the soul and its underlying processes; because only in this case will the psychological characteristics of man be discussed comprehensively; f) In addition to the experimental method, the argumentative (rational), intuitive, and revelational methods must also be used; g) In the field of health and illness, in addition to psychological criteria, the criteria of faith and disbelief, righteous action, and religious norms in general should also be considered..
Results: First, value judgment and valuation are issued by the human psychological organization when it compares two things and perceives one as a means of achieving the other. Consider a hill that is located between two neighborhoods and has made it difficult for the residents to access the two neighborhoods. In this case, the residents of the two neighborhoods think that this hill should not be here and is a bad thing. This perception is achieved when the existence of the hill is compared with the ease or difficulty of interaction between the residents of the two neighborhoods. Now, if a war occurs between the residents of the two neighborhoods, the value position of this hill changes; because this time the existence of the hill is measured by the protection of the two neighborhoods and perhaps the perception of the people of the two neighborhoods is that the hill is a good and appropriate thing. If the goals become diverse and conflicting, the values ​​may also conflict. As we see here, the value is attributed to an object of objects, but some values, such as charity and generosity, are attributed only to humans.
Secondly, based on these principles, the first area in which Islamic psychology differs from contemporary psychology is the origin, limits, and scope of the subject of psychology as a science. Based on the value-based principles of Islam, the subject of Islamic psychology is the “dimensions and actions of the soul,” not behavior, which the behaviorist school insists on, nor behavior and its underlying processes, which are the result of the three behavioral, cognitive, and biological schools; because these are only part of the dimensions and actions of the soul. The second difference is that the relationship between man and God, as the most general human behavior, is considered one of the main areas of Islamic psychology. The third change will occur in the area of ​​mental disorders, which is due to the provability and applicability of value propositions. In Islam, firstly, in addition to the three criteria of conformity with norms, inner discomfort and wickedness, faith and disbelief are also considered basic criteria for distinguishing between normal and abnormal, and secondly, Islam’s view of some instances of normal and abnormal, such as homosexuality, gender reassignment, etc., differs from psychology. The fourth difference is that the moral dimension of the self is added to the topics of Islamic psychology, along with the moral judgments considered by Lawrence Kohlberg and others. The fifth is the use of all possible methods to understand the dimensions of the subject of Islamic psychology. The sixth aspect is that closeness to God is recognized as the ultimate value of man, and as a result, the intrinsic closeness of science is considered the ultimate criterion for the value of Islamic psychology; in other words, science, which is the result of the thinking of a large group of scientists, must be a beneficial science and have the capacity to provide worldly and otherworldly happiness to individuals. This science is a tool that ensures human happiness in the hereafter, although it also considers his well-being in this world.