FAQs

A structured synthesis at the intersection of psychological typology and Islamic psychology, oriented toward proportion and refinement, with clear ethical and theological guardrails.

It names a project-level aim: using psychological maps to clarify recurring inner patterns while keeping refinement and accountability grounded in Islamic guidance. The work treats psychology as descriptive language, not as spiritual authority.

No. It is a structured synthesis. It organizes existing typological insights into a coherent scaffold, stays close to primary sources, and states clearly where interpretation begins. Nafsychology treats psychology as a lamp, not a verdict, and keeps typology answerable to revelation rather than to scores.

Because Jung’s functions and attitudes architecture can be rendered with unusual structural clarity and supports refinement-oriented reflection when handled with rigor. It is used as a clarified starting map, not as a claim of supremacy or completeness.

Yes, as guardrails and higher-order constraints: intention, accountability, refinement, and the ethics of self-observation. Islamic categories are not treated as clinical tools, and psychological constructs are not treated as revealed categories.

No. The work traces resonances (analogies that illuminate) without claiming equivalence between typological constructs and revealed categories. Where psychology and authentic revelation diverge, revelation holds higher authority.

Nafsychology offers no quizzes, automated typing, or scores. The aim is to protect against false certainty, identity fixation, and using labels as moral alibis. The work is observational and educational: language for noticing patterns over time, held under ethical and theological guardrails. The ultimate goal is proportion and refinement, never a verdict on identity.

The work discourages snap typing and public pigeonholing. Its emphasis is on patterns, tradeoffs, and proportion rather than identity tags, especially where labels become excuses or fixed self-stories.

No. Nafsychology is educational. It does not diagnose, treat, or replace therapy, supervision, medical care, or crisis support. It also does not replace authoritative Islamic scholarship or Fatwā.

No. The project explicitly rejects test culture, scoring, and typology-as-entertainment. It also refuses to smuggle psychology into spiritual discourse as a substitute for revelation.

Because context is a safety feature. Full tables, ladders, and structural mappings are reserved for the book to prevent them from circulating as isolated fragments. When stripped of their guardrails, such images invite misuse, false certainty, and oversimplification. The website provides orientation, limits, and public notes; the book supplies the complete scaffolding and examples, grounded in the necessary cautions for responsible use.

Serious lay readers, depth-psychology readers, and practitioners or educators who value sourced thinking, clear limits, and ethics-first use of typological language.

Yes, insofar as it offers careful language for patterns and proportion. The Islamic grounding is stated plainly rather than implied, allowing engagement without ambiguity about premises.

A two-volume foundation: Volume One develops the psychological side (beginning with Jung and a disciplined synthesis). Volume Two shifts the center of gravity toward authentic Islamic teachings on the spiritual faculties, held in careful dialogue with psychology.

When it is ready with integrity rather than on a marketing schedule. The Updates & List exists for major milestones only.