SOCIAL COGNITIVE THEORY: ISLAMIC PERSPECTIVES

Inarah: 16
Structure: 3
Clarity: 3
Economy of Exposition: 3
Theory-practice link: 3
Higher-order thinking: 4

1. Islamic philosophy of cognitive and social influence.

2. Secular philosophy of social-cognitive view from Islamic perspective.
3. Bandura's Reciprocal determinism and self-efficacy from Islamic perspective.
4. Rotter's Social learning theory from Islamic perspective.
5. Freud's stages of personality development from Islamic perspective.
6. Additional Islamic perspective of social-cognitive view not touched upon by contemporary
social-cognitive perspective.
8. Social-cognitive perspective of personality: An integration at macro-level.

Note: Islamic perspective should be covered throughout supporting and against contemporary
psychology using Qur'anic verses, Hadith, sirah, early Muslim scholars' views, `Ilm `aqidah, `Ilm
Fiqh, `Ilm Akhlaq, `Ilm Da`wah, `Ulum Qur'an, `Ulum Hadith, Usu lFiqh, empirical resaarch
related to religious beliefs and practices, etc.

Social cognitive personality theory: from Islamic perspectives

Siti Inarah Hashim (G1515658)

PSYC 6070: Islamization of Knowledge

Instructor: Dr. Alizi Alias

Semester I, 2016/2017

Department of Psychology

International Islamic University Malaysia

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Islamic philosophy of cognitive and social influence

It will be a more logical approach to understand the Islamic perspectives of social

cognitive personality theory by first looking at the general overview of Islamic philosophy of
cognitive and social influence. For a start, men gained the most special attribute in the eye of
God by being in the position of caliphs on this earth. As the results of this, we had been bestowed
with the gift of intellect (among all others) as compared to other creatures He ever created
(Shehu, 2015), as reflected in the Quran (551:4). Mankind are also encourage to think or in other
word is to make best use of our cognitive ability in directing our behaviours as reflected by the
presence of numerous phrase in the Quran such as; will ye not reflect? or per chance ye may
understand (Shehu, 2015). [Ok]
The past had demonstrated how the golden age of Islamic empire had managed to bring
wealth and peace into their land, a much better comparison with the worlds situation nowadays.
One of the reasons might be explained by the importance of environmental or social elements in
directing the formation of one personality which includes from the family unit up to societal or
nations level. Using the concept of Umma , both society and the individual units (directed by his
or her personality) bi-directionally served each other for the attainment of betterment not only in
world or dunya but life here-after as well (Smither & Khorsandi, 2009). [Ok]
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Secular philosophy of social cognitive view from Islamic perspectives

Similar as other secular western theories, social cognitive view emphasized on

empiricism based on the influence of other peoples action and of the persons expectancies of
learning, which will direct series of behaviour and later his or her personality formation
(Ciccarelli and White, 2013). This view is in line with the Muslim perspective, which can be
explained by the existence of Hadith and Sunnah based on the historical record of Rasulullah
PBUH practical and oral conducts. In the context of social cognitive view, Prophet Muhammad
PBUH as the mankind best example influenced or guide his numerous followers through
generations (until today) in practicing this Islamic way of life (Smither & Khorsandi, 2009).
However, the practice of certain Sunnah such as tayammum (ablution using dust in the absent or
minimum amount of water) to clean oneself before performing prayer (Sahih al-Bukhari; Book 7,
Hadith 1) may be deemed cognitively illogical from a non-Muslim point of view since dust has
no cleansing effect as water does. Spiritual or faith related explanation will most likely in
contradiction with the western empiricism as the subject of the unseen or unexplainable does not
fit to be measured by the secular-based research processes (Achoui, 1998) [Ok]. To further
explain this view and its Islamic complement part, the author will discuss on the two most
prominent theories; Banduras reciprocal determinism and self-efficacy; and Rotters theory on
the locus of control.
Banduras reciprocal determinism and self-efficacy

Reciprocal determinism was explained by Bandura as three factors influencing each other
in determining a behaviour to occur which are; the behaviour itself, the self or cognitive factor
(involving belief, expectancies and personal disposition) and the environment as re-inforcer
(Ciccarelli and White, 2013). Perhaps this idea can be illustrated using the example of the story
of Prophet Muhammad PBUH migration to Medina (Rahman, 2001). By applying this model, it
can be implied that the migration (behaviour) occurred as the result of the perceived danger
(cognitive or self) in discovering the plot to assassinate him (environment). Reciprocally, the
danger in the environment (as reflected by the assassination plot) was due to the cognitively
perceiving of the threatening in the old ways or paganism, as the results of Prophet Muhammad
PBUH behaviorism in his continuous, relentless dawah and the overwhelming positive
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responses [Good]. Nevertheless, the theory was unable to address on how the prophet was able to
elude the two guards (who stood by outside his door and ready to kill should he escaped), not too
mentioned how his companion, Ali who volunteered to sleep in his stead got away unscathed as
well. Achoui (1998) in his article had acknowledged the existence of spiritual element (Allahs
will) or mukjizat (miracle) in influencing humans lives or in this instance explained the escape
of Prophet Muhammad and his companion Ali, an entity which have yet to be explored by the
western counterpart. [Good]
The concept of self-efficacy refer as an individual expectation on the effectiveness of his
or her effort in accomplishing a task (Ciccarelli and White, 2013). Perhaps, the idea might be in
parallel with a Quranic verse which implied mankind was urged to work hard in order to obtain
success in their endeavour (53:39) [Good]. In line with this, Bandura proposed that an individual
is more likely to triumph as predicted by his or her higher level of self-efficacy, based on the
persons success on their past performance, vice versa (Ciccarelli and White, 2013). Or in other
words, a persons accomplishment owed to the self-belief that he or she has the ability to perform
the task which could be based on their past diligence on that particular mission. However, the
determinism of this idea failed to explain the probability of failure, even within the highly
accomplished ones [Ok]. In Islam, the concept of destiny or qadar was described as to believe in
fate decreed by the Almighty as the symbol of faith. It was suggested that ones iman towards
Allahs will (81:29), be it as impossible as bringing the dead back to life, may dampened the
humanity self-conceit which could be due to the effect of the world or duniawi achievement [Ok]

Rotters locus of control from Islamic perspective

As described by Ciccarelli & White (2013), Rotters theory on locus of control is about
ones predisposition to adhere whether the person has or has not the control over circumstances
or event in his or her life. The history of Islam had demonstrated that one of the prophets
sahabah, Abdur Rahman ibn Awf had sacrifices his wealth in order to join Rasulullah migration
or hegra to Medina. It was told that upon the brotherhood bonding between the Ansar and
Muhajirin in Medina, he was offered a portion of riches and a wife in which he refused, only to
request for the direction to the marketplace or souq. Based on the only available limited
resources (due to the leaving of his riches for the sake of migration), he started again and soon,
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he was able to accumulate back his wealth (even greater in portion) and get married as well
(MuslimInc, 2016). By using this example of sirah, it can be speculated that the internal locus of
control might play a role in facilitating Abdur Rahman action to re-accumulate his wealth upon
his arrival in Medina or in other words, he has the expectation or believe that he can change his
reduced circumstances, thus guiding his action by working hard from bottom to top again
[Good]. On the other hand, we may apply the part in which he, not only surrendering his riches,
but more importantly his fate in the hand of Allah by accompanying Prophet Muhammad PBUH
with the similar concept of external locus of control [Good]. Again, using this situation, we may
highlight the importance of spiritual concept of faith and fate (as discussed previously in self-
efficacy section), and its balance between duniawi aspect (reflected by the re-accumulation of
wealth guided by internal locus of control) as well. Unlike Rotters view that mens personality is
based on either his intrinsic factor or the external forces (such as luck, other peoples fault or
situational), Islam has acknowledged that human has the potential to aim balance between these
two elements as illustrated by the personality of Abdur Rahman via this example [Good].

Free will and soul as the integrating factor

Based on the previous discussions, one can conclude that the western view of social
cognitive theory is quite deterministic in explaining that human behaviour and personality are
controlled by only cognition, environment and the behaviour itself. Fortunately, in remedying
this dilemma, mankind has been blessed with the guidance based on the Quran, Hadith and
Sunnah as have been illustrated by the examples above. Another point to add from the Islamic
perspective is to regard the concept of free will that can be explained by the additional presence
of soul factor (apart from environment, cognition and physical which has been limited by the
west) in guiding the mens action, despite the pre-destined set by the Divine intervention [Good].
Regardless the good or evil outcomes from the chosen behaviour, men are accountable for the
consequences they have made either on this world or here-after (Achoui, 1998). This view again
inferred that there are matters that cannot be controlled by men such as destiny, death, or when to
be born. While the free will aspect in contrast may enable human to apply his cognitive and
environmental influence (as suggested by the west view) in addition with soul element in guiding
their action towards the betterment.

Conclusion
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Despite the objectivism of the contemporary social cognitive view, one cannot deny that
this theory is most comprehensive in looking at most of the aspect of men as compared to the
older grand theories which had been proposed decades ago (Samsuddin, 2012). It would be an
amazing feat should Muslim psychologists made efforts to integrate the soul or spiritual factors
into this theory. After all, we cannot deny the western theories of cognitive element and the
environment factor (as discussed in the earliest part of this article), although this had already
been mentioned centuries ago in the Quran. Therefore, it is up to us to make best use of our Holy
scriptures by analyzing its content from psychological perspective. This as well echoes the holy
verses in encouraging humankind to endeavour for continuous thinking processes not only from
the aspect of duniawi, but for the attainment of the glory in the life here-after as well. [Good]

References

Achoui, M. (1998). Human Nature from a Comparative Psychological Persepective. The

American Journal of Islamic Social Sciences.

Ciccarelli and White. (2013). Psychology. New Jersey. Pearson.

MuslimInc. (2016). Abdur Rahman ibn Awf: The richest Muslim who bought his way to Jannah.
Retrieved from: http://musliminc.com/abdur-rahman-ibn-awf-the-richest-muslim-who-
bought-his-way-to-jannah-4012

Samsuddin, M. Z., Noor, N. (Eds.). (2012). Psychology from an Islamic Perspective: A guide to
teaching and learning. Kuala Lumpur. IIUM Press.

Shehu, S. (2015). A Study of the Islamic Perspective of Cognitive Development and Its
Implications in Education in the Muslim World, 5(1), 19.

Smither, R., & Khorsandi, A. (2009). The implicit personality theory of Islam. Psychology of
Religion and Spirituality, 1(2), 8196. https://doi.org/10.1037/a0015737
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