Unconventional Duha Research Unitary

Disclaimer:

This scale is a self-assessment tool for personal growth and reflection within an Islamic psychological framework. It is not a diagnostic tool for clinical mental health conditions. For serious psychological concerns, please consult a qualified mental health professional, ideally one who is sensitive to religious and spiritual contexts.

This assesement, scale INTAS is designed by Unconventional Duha Research Unitary to help you transform negative, harmful, or sinful nafs -talk into a dialogue that is empowering, truthful, and pleasing to Allah. It integrate Al Ghazali Philosophical framework, Muhasabah (self-accountability) Tazkiyatun Nafs (purification of the soul) and Hassan Al bashri Aphorism.

Hasan Al-Bashri rahimahullah says

الْمُؤْمِنُ قَوَّامٌ عَلَى نَفْسِهِ يُحَاسِبُ نَفْسَهُ لِلَّهِ عَزَّ وَجَلَّ، وَإِنَّمَا خَفَّ الْحِسَابُ يَوْمَ الْقِيَامَةِ عَلَى قَوْمٍ حَاسَبُوا أَنْفُسَهُمْ فِي الدُّنْيَا، وَإِنَّمَا شَقَّ الْحِسَابُ يَوْمَ الْقِيَامَةِ عَلَى قَوْمٍ أَخَذُوا هَذَا الْأَمْرَ مِنْ غَيْرِ مُحَاسَبَةٍ، إِنَّ الْمُؤْمِنَ يَفْجَأَهُ الشَّيْءُ وَيُعْجِبُهُ، فَيَقُولُ وَاللَّهِ أَنِّي لَأَشْتَهِيكَ وَإِنَّكَ لَمِنْ حَاجَتِي، وَلَكِنْ وَاللَّهِ، مَا صِلَةٌ إِلَيْكَ هَيْهَاتَ، حِيلَ بَيْنِي وَبَيْنَكَ وَيُفْرَطُ مِنْهُ الشَّيْءُ فَيَرْجِعُ إِلَى نَفْسِهِ فَيَقُولُ: هَيْهَاتَ مَا أَرَدْتُ إِلَى هَذَا وَمَا لِي وَلِهَذَا وَاللَّهِ مَا أُعْذَرُ بِهَذَا وَاللَّهِ لَا أَعُودُ إِلَى هَذَا أَبَدًا إِنْ شَاءَ اللَّهُ وَمَالِي وَلِهَذَا، وَاللَّهِ مَا أُعْذَرُ بِهَذَا وَاللَّهِ لَا أَعُودُ إِلَى هَذَا أَبَدًا إِنْ شَاءَ اللَّهُ، إِنَّ الْمُؤْمِنِينَ قَوْمٌ أَوْقَفَهُمُ الْقُرْآنُ وَحَالَ بَيْنَهُمْ وَبَيْنَ هَلَكَتِهِمْ أَنَّ الْمُؤْمِنَ أَسِيرٌ فِي الدُّنْيَا يَسْعَى فِي فِكَاكِ رَقَبَتِهِ لَا يَأْمَنُ شَيْئًا حَتَّى يَلْقَى اللَّهَ يَعْلَمُ أَنَّهُ مَأْخُوذٌ عَلَيْهِ فِي سَمْعِهِ، وَفِي بَصَرِهِ، وَفِي لِسَانِهِ، وَفِي جَوَارِحِهِ، مَأْخُوذٌ عَلَيْهِ فِي ذَلِكَ كُلِّهِ

” A believer is a leader for his soul. He evaluates his soul because of Allah ‘Azza wa Jalla. The evaluation (hisab) on the Day of Judgment will be lighter for those who evaluated their souls while in the world. Conversely, the evaluation on the Day of Judgment will be heavier for those who embraced this religion but did not evaluate their souls while in the world. When a sin tempts and invites a believer, he says to his soul, ‘By Allah, indeed I desire you and need you. However, by Allah, there is no relationship with you that can prevent me from you.’ Then he further says to his soul, “How far from the truth. I do not wish to do it. What is my concern with that sin? By Allah, I will not be forgiven if I do it. By Allah, I will never return to committing that sin forever, insha Allah. What is my concern with that sin? Truly, a believer is a group stopped and prevented by the Quran from destructive sins. Truly, a believer is a captive in the world who strives to release his reins and fears that he will meet Allah Ta’ala in a state where his hearing, sight, tongue, and limbs are punished. All of that is punished due to the sins he committed.” (Narrated by Ibn al-Mubarak in Az-Zuhd wa Ar-Raqaiq no. 307)

The powerful narration from Hasan Al-Bashri outlines a profound Islamic self-talk therapy that facilitates deep healing by transforming our internal dialogue from one of submission to lower desire to one of command by faith.

This healing operates on multiple levels of the nafs.

Firstly, it provides spiritual healing in moments of temptation. By verbally confronting the nafs and stating, “What is my concern with that sin?” the believer performs a cognitive rupture.

This act of self defiant breaks the automatic impulse to sin, creating a reflective pause where reason and faith works togather to overpower base desire. It is a healing intervention that stops a spiritual illness—a sin—before it can take root in the heart and manifest in action.

Furthermore, this practice fosters long-term spiritual and emotional healing through consistent self-accountability (muhasabah). The believer who regularly evaluates his soul, as a leader (khalifah) should, gradually refine his character. He heals the fragments between his beliefs and his actions, achieving a state of inner peace ( nafs al mutmainah) and integrity. This internal harmony is the essence of spiritual, emotional well-being. The constant reminder that one is a “captive in the world” striving for freedom heals the soul from attachment to fleeting pleasures and redirects its focus toward eternal success and goal setting. The fear of meeting Allah is not a morbid fear, but a therapeutic dereflection—it heals negligence by fostering mindful awareness, God consciousness (taqwa) in every action, word, and thought.

The narration promises that the arduous evaluation on the Day of Judgment will be “lighter” for those who practiced this internal audit (muhasaah) in the world. By holding our nafs to account daily, we engage in a pre-emptive healing of our record. We identify and correct our spiritual flaws, repent for our behaviour missteps, and strengthen our resolve, thereby healing our future selves from the unimaginable burden of sin, weight of an unprepared reckoning.

In this way, speaking to the nafs is not merely self-correction; it is the ultimate act of self-compassion, healing the soul in this life and securing its ease in the next.

Here is a comprehensive self-help guideline for Nafs-talk therapy (talking to your nafs) grounded in Islamic psychology.

Core Principles:

1. Intentions (Niyyah): Begin with the sincere intention to purify your heart for the sake of Allah alone. Your goal is to align your inner world with His pleasure.
2. Compassion: Speak to your nafs with the firmness of as a guided khalifah and the compassionate caretaker. Remind yourself Allah is Ar-Rahman (The Most Merciful); extend that mercy to yourself.
3. Truth (Haqq): Base your reframing on the ultimate truths of the Quran and Sunnah, not just on positive psychology, thinking.

The 4-Phase Process of Islamic Nafs-Talk Therapy

Phase 1: Preparation, Awareness (Isti’dhadh, Idrak)

Step 1: Seek Refuge and Begin with Basmalah. Before you begin,say: “A’udhu billahi minash-shaytanir-rajim. Bismillahir-Rahmanir-Raheem.” (I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful) – This protect your self-therapy from negative whispers (waswas).

Step 2: Catch the Negative dialogue. The moment you feel a shift in your mood (sadness, anxiety, anger, guilt), pause. Identify the exact intrusive negative thought passing through your mind and write it down.

· Example: “I always sin. I’m such a disappointment.”
· Example: “This sinful habits is incurable. There’s no way out.”
· Example: “Allah must be angry with me because I keep sinning.”

Phase 2: Self Interrogation & Accountability (Muhasabah)

Step 3: Interrogate the dialogue. Gently but firmly question the thought. Imagine you are a judge seeking evidence.

Ask your nafs:

· “Is this thought based on a fact or a feeling?” (Feelings are not facts).
· “What is the evidence for this thought? What is the evidence against it?”
· “Does this thought bring me closer to Allah or push me away from Him?”
· “Who is the source of this thought? Is it from my nafs, from Shaytan, or from my sound heart (qalbun salim)?” (Shaytan aims to despair you, while your nafs may be impulsive).

Phase 3: Islamic nafs Reframing (Taqleeb & Istibdal)

Step 4: Reframe the thought with Islamic Truth. This is the core action. Replace the distorted thought with a balance, truthful grounding rooted in Islamic principles. Use the following frameworks:

Framework A: Reframe with the Names of Allah (Asma ul-Husna)

· Negative Thought: “I am all alone in this.”
· Reframe: “Al-Wali (The Protecting Friend) is with me. Allah is my ultimate Protector and Helper. He says, ‘Indeed, Allah is with the patient.’ (Quran 2:153). I am not alone.”

Framework B: Reframe with Trust in Divine Decree (Tawakkul)

· Negative Thought: “This situation is a disaster!”
· Reframe: “This is from Allah (Qadr), and there is wisdom in it I may not see. It is a test to elevate my status in the eye of Allah. ‘Perhaps you hate a thing and it is good for you…’ (Quran 2:216). I trust Allah’s plan.”

Framework C: Reframe with Hope in Mercy (Raja’)

· Negative Thought: “I’ve sin too much; I’ll never be forgiven.”
· Reframe: “Allah is Al-Ghaffar (The All-Forgiving) and Ar-Raheem (The Most Merciful). His mercy encompasses all things. He says, ‘O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah.’ (Quran 39:53). I will repent and have hope.”

Framework D: Reframe with Gratitude (Shukr)

· Negative Thought: “Look at what I’m lacking.”
· Reframe: “Alhamdulillah (All praise is for Allah) for what I have. The Prophet (ﷺ) said, ‘Look at those below you in worldly matters, for it will better help you appreciate the blessings Allah has bestowed upon you- I will focus on my blessings.

Framework E: Reframe with Purpose (Niyyah)

· Negative Thought: “This task is so boring and pointless.”
· Reframe: “I will renew my intention (niyyah). I will do this task to seek the pleasure of Allah, earn jannah point, or to provide halal sustenance (rezk) for my family, and as a form of worship (Ibadah) – Then, even mundane acts become rewarded.”

Phase 4: Action & Integration (Amal & Idmaj)

Step 5: Seal with Do’a (Supplication). Turn your reframed thought into a direct conversation with Allah. This solidifies the cognitive shift into a spiritual connection ad cogitive reframing.

· Example: Instead of just thinking “Allah is with me,”

Say: “Ya Allah, Al-Wali, I feel weak and alone. Please be my Protector and grant me strength from Your presence. Allahumma Ameen.”

Step 6: Prescribe an Action. Direct your nafs towards a small, positive action that aligns with this new frame.

· Reframe: “This is a test to elevate my status in the eye of Allah.”
· Action: “I will perform two rak’ahs of Salat (prayer ) to seek Allah’s guidance.”
· Reframe: “Allah is The Most Merciful.”
· Action: “I will give a small charity (sadaqah) today to unlock Allah’s mercy.”

Practical Example in Action:

1. Situation: You make a mistake at work.
2. Automatic Negative Thought: “I’m so incompetent. I always mess things up.” (Feelings of shame and anxiety follow).
3. Interrogation (Muhasabah): “Is this true? Do I always mess up? No, I have had many successes. This is a single event. This thought is making me despair, which is from Shaytan.”
4. Islamic Reframe: “A person is prone to error. This was a mistake, and I will learn from it. The Prophet (ﷺ) said, ‘All the sons of Adam are sinners, and the best of sinners are those who repent.’ (Sunan Ibn Majah). I will take this as a lesson in humility and carefulness.”
5. Action & Do’a: “I will ask Allah for forgiveness: ‘Astaghfirullah.’ I will devise a plan to fix the error. I will make dua: ‘Ya Allah, help me rectify my mistake and grant me better competence. Make this a means for me to learn and grow.’”

Consistency is key.

The nafs is trained through repetition.

Here is a 30-item questionnaire designed as an assessment scale to help you with your self-talk therapy within the framework of Islamic psychology.

This scale measures the frequency of thoughts and internal dialogues that align with or deviate from Islamic principles of faith, hope, accountability, and self-compassion.

Instructions: Please read each statement below and indicate how frequently you have had this thought or a similar internal dialogue over the past month. Use the following scale:

1 – Never
2 – Rarely
3 – Sometimes
4 – Often
5 – Always

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The Islamic Nafs-Talk Assessment Scale (INTAS)

Section A: Tawhid-Centric & Trust-Based Self-Talk (Tawakkul)

1. I remind myself that this challenge is from Allah and there is wisdom in it.
2. I tell myself, “Hasbunallahu wa Ni’mal Wakeel” (Allah is sufficient for us, and He is the best disposer of affairs) when facing a difficulty.
3. I internalize that both success and failure are ultimately by the will of Allah (Qadr).
4. I reassure myself that with every difficulty, there is ease from Allah (Quran 94:5-6).
5. My internal dialogue reflects a belief that my sustenance (rizq) is guaranteed by Allah.

Section B: Repentance & Self-Forgiveness (Tawbah & Rahmah)

1. After making a mistake, I immediately turn to Allah in sincere repentance (Astaghfirullah).
2. I avoid punishing myself with negative self-talk after sinning, instead focusing on Allah’s boundless mercy.
3. I remind myself that Allah loves those who constantly repent and purify themselves.
4. I believe that no sin is too great for Allah’s forgiveness if repentance is sincere.
5. I view my mistakes as opportunities for growth and learning, not as definitions of my worth.

Section C: Hope, Gratitude & Positive Reframing (Shukr)

1. I consciously count my blessings (Alhamdulillah) to shift my focus from what I lack.
2. I reframe challenges as tests that can elevate my spiritual rank and erase my sins.
3. I maintain hope in Allah’s mercy and a positive outcome, even in dire situations.
4. My internal dialogue is characterized more by gratitude (shukr) than by complaint.
5. I remind myself that patience (sabr) during a trial is itself an act of worship.

Section D: Self-Accountability & Purpose (Muhasabah & Niyyah)

1. I regularly hold a personal accounting (muhasabah) of my intentions, words, and actions.
2. Before acting, I check my intention (niyyah) and ask, “Is this pleasing to Allah?”
3. I critically evaluate whether my desires are leading me toward or away from my faith.
4. I use self-talk to motivate myself to perform acts of worship when feeling lazy.
5. I remind myself of the transient nature of this world (dunya) and the permanence of the hereafter (akhirah).

Section E: combating Negative & Destructive Self-Talk (Waswas)

1. I dismiss intrusive, negative thoughts (waswas) by seeking refuge in Allah from Satan.
2. I challenge feelings of arrogance (kibr) by reminding myself that all abilities are from Allah.
3. I combat feelings of despair (qunut) by recalling Allah’s promise of help for the believers.
4. I avoid comparing myself to others in terms of wealth or status, knowing provisions are varied.
5. I reject self-talk that labels me as “worthless” or “a failure,” affirming that Allah dignified humanity.

Section F: Compassionate & Realistic Self-Encouragement

1. I speak to myself with the kindness and encouragement I would offer a fellow believer.
2. I acknowledge my efforts and progress, trusting that Allah rewards the intention and struggle.
3. I forgive others readily, which helps me to also release anger and resentment towards myself.
4. I use supplication (du’a) as my primary method of expressing my needs and anxieties to Allah.
5. I balance my hope in Allah’s reward with a healthy fear of His punishment, avoiding complacency.

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Scoring and Interpretation:

· Reverse Score the following items: 21, 22, 23, 24, 25. (For these, 1=5, 2=4, 3=3, 4=2, 5=1).
· Calculate a total score by summing all 30 items.
· Calculate subscale scores by summing the items in each section (A-F).

Interpretation:

· Higher Total Scores (e.g., 120-150): Indicate a more frequent use of positive, faith-based, and compassionate self-talk aligned with Islamic principles. This suggests healthy internal coping mechanisms.
· Moderate Scores (e.g., 90-119): Suggest a mixed pattern of self-talk. There is a foundation of positive internal dialogue, but there may be specific areas (e.g., accountability, trust) that need strengthening.
· Lower Scores (e.g., below 90): Indicate a tendency towards negative, critical, or faith-disconnected self-talk. This may be a sign of spiritual or emotional distress where spiritual -psychological intervention ( with a counselor, Islamic psychologist, Islamic psychotherapist) would be highly beneficial.

Make this a daily practice, especially after prayers. Over time, your default internal dialogue will shift from one of criticism and despair to one of truth, hope, and conscious connection with Allah.

Share with us your score at the comment section.