The Model of Divine Self-Awareness: Islamic Concepts of the Soul and Their Relevance to Mental Well-Being and Resilience

Self-awareness is a foundation for mental well-being and meaning in life. From an Islamic perspective, it is also a spiritual path toward divine awareness that fosters tranquility, resilience, and emotional balance. This conceptual paper integrates contemporary psychological theories with Islamic spiritual values, drawing on the Qur’an, Hadith, and works of al-Ghazali. It proposes the Model of Divine Self-Awareness, which combines cognitive, emotional, moral, and spiritual dimensions across four stages: muhasabah (self-reflection), tazkiyah al nafs (self-regulation and purification), muraqabah (awareness of God’s presence), and ma‘rifatullah (divine awareness). The model suggests that Islamic self-awareness complements autonomy-oriented positive psychology by centering God as the orientation for well-being, meaning, and resilience, with implications for Islamic psychotherapy.

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Abstract

Self-awareness constitutes a fundamental foundation for mental well-being and the construction of meaning in life. From an Islamic perspective, self-awareness is not merely a psychological process but also a spiritual pathway toward divine awareness that fosters tranquility, resilience, and emotional balance. This study formulates a conceptual framework of tauhidi self-awareness through the integration of contemporary psychological theories and Islamic spiritual values. A conceptual literature-based approach was employed, drawing on primary sources from the Qur’an, Hadith, and the works of al Ghazali, as well as secondary sources from modern theories of self-awareness, emotion regulation, and development. The study proposes the Model of Divine Self-Awareness as an integrative framework combining cognitive, emotional, moral, and spiritual dimensions in promoting holistic mental well-being. The model comprises four stages: muhasabah (empirical self-reflection), tazkiyah al nafs (self -regulation and moral purification), muraqabah (awareness of God’s presence), and ma‘rifatullah (divine awareness). The findings suggest that Islamic self-awareness complements autonomy oriented approaches in positive psychology by positioning God as the central orientation of well-being, meaning in life, and psychological resilience. This model contributes theoretically to faith based mental health paradigms and offers practical implications for Islamic psychotherapy and well-being interventions.