Talk:Psychology in the medieval Islamic world

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irrelevant regarding the topic. The Islamic people groups outlined in this article are underrepresented in the Western world, even more so in science. This article provides the reader with a through knowledge of what these scientists knew. I previously stated that the overall tone is neutral, and that stands for the article as a whole. The cited links that I clicked on did work. The sources are trustworthy and reputable. There is also a good mix of first hand accounts from these medieval scientists as well as more recent articles analyzing their work. The talk page for this article was extremely interesting to me. This WikiProject lasted from August 2021 to December 2021. The comments left on the talk page were constructive and well thought out. They addressed verbiage issues (what to call certain people/things), I think this helped the article have a neutral tone. My overall impression was impressed. This is a topic that I am sure was not particularly easy to find sources of and these people did a great job! The article is well developed, but there is room for more. There could be a section on what a psychiatric ward looked like and operated in the Medieval world.

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metaphysics and other philosophical concepts not only of the early scholars but of different schools of thought that emerged within Islam over the years. The unique characteristic of Muslim philosophy is that it blended foreign philosophies with Islamic thought resulting in a change in the Hellenistic philosophy itself.... The term Islamic philosophy is narrower in approach and draws ideas mainly from Qur’an and Hadith. It is related to the external (Shariya) aspects of the Qur’an as well as the hidden meaning (Haqiqah) of its verses. Islamic philosophy is actually an endeavor to get to this Haqiqah, which is the sole reality and the only truth as well as the ultimate goal of Islamic philosophy. It is well known that almost all early Muslim scholars including Ibn Sina and Ibn Rushd against whom charges of atheism were made (because of their Aristotelian conception of the world being co-eternal) found inspiration primarily from the Islamic sources.

809:"psychotherapy." If the current state of the article is an accurate reflection of the referenced material, and the presentist bias is not in fact a problem of the article misrepresenting the nuances of its sources, then indeed that material is to be questioned as contributions to the discipline we call "history of psychology." (Was it all published in peer-reviewed journals? Are they all by credible scholars with academic appointments? Is there activist intent or straight historical exegesis? etc.) With respect, that's not something we can decide without a larger discussion; reverting my OR tag without extended debate is irresponsible. As it stands, the current presentation represents an original contribution to knowledge: it presents the implicit argument that contemporary Psychology is ignoring its true origins, even though professional historians have disagreed -- in writing 879:

considered reliable by Knowledge (XXG)'s standards. I am quite certain that there is no original research in the article as it currently stands, nor am I attempting to synthesize the sources to make any kind of implicit argument that the modern discipline of psychology originated from the Islamic world. The purpose of the article is simply to present various psychological/psychiatric/psychotherapeutic/mental concepts developed in the medieval Islamic world. The only significant problem I see with the article is the presentist terminology used, most of which I have already removed from the article (or at least the ones which are not attributed to any reliable sources). And maybe the title could also be changed to something like "Islamic psychological thought" (or one of the Arabic terms like

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patient, asking him to be happy, as the butcher was coming to slaughter him, and the sick man rejoiced. When Avicenna approached the prince with a knife in his hand, he asked, "Where is the cow so I may kill it." The patient then lowed like a cow to indicate where he was. By order of Avicenna in his role as the butcher, the patient was also laid on the ground for slaughter. When Avicenna approached the patient, pretending to slaughter him, he said, "The cow is too lean and not ready to be killed. He must be fed properly and I will kill it when it becomes healthy and fat." The patient was then offered food, which he ate eagerly and gradually "gained strength, got rid of his delusion, and was completely cured."

2036:: On second thought, I wonder whether the article does not outright qualify for AfD. Was there psychology before Freud? Loose psychological observations to be found here and there, certainly, and the odd vague intuitive theory, probably, but did psychology as a rigid science exist? We know that philosophy, theology, history and chemistry, if you like, are veritable disciplines with a long history, but also psychology and, for that matter, sociology? And if we grant an article to Muslim psychology, where to draw a line in history? Was there psychology among the ancient Greeks, the Babylonians, the Maya, too, do they have a right for their own article too? 1931:

be happy as the butcher was coming to slaughter him… and the sick man rejoiced. When Ibn Sina approached the prince with a knife in his hand he asked where is the cow so I may kill it. The patient lowed like a cow to indicate where he was. By order of the butcher, the patient was also laid on the ground for slaughter. When Ibn Sina approached the patient pretending to slaughter him, he said, the cow is too lean and not ready to be killed. He must be fed properly and I will kill it when it becomes healthy and fat. The patient was offered food which he ate eagerly and gradually gained strength, got rid of his delusion, and was completely cured.

658:"ancient Islamic mental philosophy" to contemporary Psychology, the language of which is used to describe the earlier "discoveries." Scholarly discussions of these issues, in independent peer-reviewed journals, treat them with much more nuance than is reflected here. This is not noted out of colonialist pique, but out of necessity in preserving the differences between medieval ideas and contemporary psychological research. Attempts to incorporate new influences into the disciplinary history must be made in the proper forum. (For an example of such an article, see here 1503:. His "biopsychosocial perspective" of fibromyalgia and other chronic fatigue syndromes is the "only way to synthesize the disparate contributions of such variables as genes and adverse childhood experiences, life stress and distress, posttraumatic stress disorder, mood disorders, self-efficacy for pain control, catastrophizing, coping style, and social support into the evolving picture of central nervous system dysfunction vis-a-vis chronic pain and fatigue." 461: 440: 287: 551: 229: 304: 366: 356: 201: 335: 1236:

whether there is a holistic problem with the way this article is put together, beyond just terminology. I don't see that being the case. Or rather, what problems there are mostly seem to reflect the state of scholarship; at least judging by the venues of publication, the sources being used seem legit (by academic standards as well as Knowledge (XXG)'s).

471: 2401:- as has been stated above, the term is used in current literature. If it is used in current literature, it is notable. As per Al-Andalusi directly above in the section AFD: The Stanford Encyclopedia of Philosophy has an article with the following title: "Arabic and Islamic Psychology and Philosophy of Mind". - 2573:

The lead for this article is well balanced. The reader is given the perfect amount of information in the first sentence, and in the paragraph as a whole. It is concise, yet detailed. The content is well thought out and has a neutral tone overall. There was not any information that could be considered

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One such example involved a prince of Persia who had melancholia and suffered from the delusion that he was a cow. He would low like a cow, crying "Kill me so that a good stew may be made of my flesh," and would not eat anything. Avicenna was persuaded to undertake the case, and sent a message to the

1016:, I honestly don't see how they differ too much from what physicians in the medieval Islamic world were doing. It may very well be presentist to apply those terms to medieval times, but wouldn't it also be modernist to suggest that similar concepts could not have existed before modern times? Regards, 865:

Considering how almost all of the information in the article is attributed to verifiable sources, don't you think it was a bit irresponsible to add the OR tag in the first place? Nevertheless, the synthesis tag which you now replaced it with is certainly more reasonable than the OR tag (even though I

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How is this thing even here? It offers NO information at all. There is more info in the links and references than in the so-called article itself. Why has this been allowed as an article when larger and more complete works have been denied. --- Wiki is all crooked and warped, made so by inconsistent

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A prince from Persia had melancholia and suffered from the delusion that he is a cow…he would low like a cow…crying ‘‘Kill me so that a good stew may be made of my flesh,’ finally, …he would eat nothing. Ibn Sina was persuaded to the case…first of all he sent the message to the patient asking him to

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I've ironed out a lot of the presentist terminology (except for the ones explicitly stated in the sources) and have expanded the "Terminology" section slightly more. I think the article as it currently stands is a lot less presentist than before, so I think I'll go ahead and remove the NPOV tag for

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JTBurman has asked me to chip in on this discussion. First, like Jagged 85's suggestion of retitling the page "Islamic psychological thought", which will help underscore the thrust of the article, which is to describe what Islamic scholars and physicians thought and practiced regarding the working

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ca (850-934) used these terms as they are defined today is not possible. The terms used today are diagnostic terms determined by some attempt at scientific consensus. The fact that some of these writers referenced in the article used terms that are translated into modern Western medical terminology

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at his blog. Having evolved over several weeks, this examines the clashing historiographic sensibilities evinced between expert and naive contributions to Knowledge (XXG), as well as suggestions from both communities about what to do about it. Although further comments are of course welcome, the

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is a great place to start. Haque, Amber (2004), "Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists" is a fine source in this context however the paper should not be taken as a source of historical fact to do so is to 1)

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I generally agree JTBurman and Mattisse about the danger of projecting too much of the framework of modern thinking into a decidedly different cultural context that has only limited continuity the history of (the discipline of) modern psychology. But the main point of contention here seems to be

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means cure/treatment/therapy). I'm not sure whether this is the exact correct meaning or how much it has in common with the modern discipline of psychotherapy, since I'm obviously not a psychologist nor am I an Arabic expert, but all I am doing is simply reporting what I read in sources which are

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tag is inappropriate. Almost everything written here in this article is based on what is written in published sources or peer-reviewed journals. I've already re-worded whatever anachronisms I've noticed in the article in my recent edits, and I can assure you that, as the article currently stands,

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It is also important here to make a distinction between Muslim and Islamic philosophy as the two are not necessarily the same. The term Muslim philosophy generally refers to the works of those Muslim thinkers who were highly influenced by Greek thought whether or not they liked it. It includes

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The recurring problem in this article, and the explicit reason for the OR tag, is the use of language which frames meaningful and important phenomena using terms that suggest alternate interpretations. This represents an attempt at original research because it misrepresents the contribution of

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The phrase "ilm al-nafs" translates to "science of self or psyche" - as does "psychology". It has been argued that, if this article be "granted", then will ancient Greeks have to have such an article? Well, of course, they do. This is an argument about the best TITLE of the piece - and not an

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Medieval Islamic physicians did not have a clear biological model of mental illness, although they suspected dysfunction of the brain. For them, the insane had lost touch with reality and had lost their reason. We propose a rather controversial definition for schizophrenia in medieval Islamic

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are presented to mean "psychotherapy," when this word means something specific in contemporary Psychology. From what I can tell checking other sources, the phrase's literal translation is closer to "The Curing/Treatment of the Ideas/Soul/Vegetative Mind." But that's not the same thing as

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The term "psychology" as in the title may be used improperly here based on previous versions of the page. It is not practical to represent philosophy of mind, neurobiology, and psychology from the medieval period on one page. Perhaps in the future, many different pages will be needed.

1148:, in the sense that meaning is lost in translation. For this reason, terms need to be adequately defined and put in their proper context. Only then will their meaning be adequately communicated: the translation of technical terms is a problem of implication, as well as of word choice. 1755:

al-Farabi (Alpharabius) (872-951) wrote the On the Cause of Dreams, which appeared as chapter 24 of his Book of Opinions of the people of the Ideal City, was a treatise on dreams, in which he was the first to distinguish between dream interpretation and the nature and causes of

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The study of the mind dates back to ancient Greek and Indian philosophy, and the study of the mind in the Islamic world was understood in the same pre-modern sense. Just because the same term was used does not necessarily mean it must refer to the same contemporary concept.

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Neither here nor elsewhere in the entire article it is claimed that these doctors were driven by an "early scientific understanding of neuroscience and psychology"; in fact the terms "scientific", "neuroscience" and "psychology" don't even appear once in the article.

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Now compare with the cited source (Haque, Amber (2004), "Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists", Journal of Religion and Health 43 (4): 357–377 (2004), p. 376, footnote 15):

2107:= Psychology, this is how it has been translated. Saying that this concept did not exist because it was "invented" later (or rather established as a separate discipline) is like saying a country did not exist before its flag was designed or its borders defined. 1723:

This positive understanding of mental health consequently led to...an early scientific understanding of neuroscience and psychology by medieval Muslim physicians and psychological thinkers, who discovered that mental disorders are caused by dysfunctions in the

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To his credit as a sophisticated scholar of the brain, Avicenna speculated that intellectual dysfunctions were in large part a result of deficits in the brain's middle ventricle, and he asserted that the frontal areas of the brain medietaed common sense and

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This sounds as if it is today scientifically proven that neuropsychiatric disorders are located in the middle part of the brain and that Avicenna anticipated modern science here. However, no such conclusion can be derived from Youssef's choice of words:

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as a central issue. Perhaps adding a section on terminology immediately after the lead could help clarify things, and explicitly lay out usage conventions for the rest of the article, noting the caveats with respect to seemingly similar modern

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However, there is no evidence that he used quantitative psychophysical techniques and many of his psychological speculations had been remarked upon previously by other ] of the ancient world such as ], ], ] and ].<ref name=AaenStockdale:

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To conflate "Muslim philosophy" with "Islamic philosophy" is therefore to misrepresent the implications of the arguments cited (where MP is more Hellenistic and IP is more explicitly religious). This is the same problem as equating

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If how to talk about Islamic psychology/psychological thought a problem the academic community hasn't solved, then it's probably beyond the scope of Knowledge (XXG) to correct that. JTBurman suggests an alternative translation for

970:, have already outlived their usefulness and are no longer used in the field today. Yes, there is a history of human beings dealing with issues of mental states of mind going back thousands of years, but to say that, for example, 957:

The problem is that many, if not most, of the psychological/psychiatric terms used in the article did not exist before the 19th century. In fact, the term psychology is a relatively new concept as a separate discipline from

1420:, considered one of the most devastating manifestations of the disease as described by an Egyptian researcher Sahar Saleem. In 1989, Saudi neurologists also discovered "neurobrucellosis", a neurological involvement in 707:

discussion itself may serve as a useful touchstone for future edits with historical implications. (In short, the argument is that historical movements should be examined in their own contexts, rather than in ours.) --

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If you wish to make the case that this is incorrect, then the appropriate venue for that argument is a peer-reviewed scholarly journal; to do otherwise, at Knowledge (XXG), meets the criteria for "original research."

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You made a good point. The terms used in the article do need to be adequately defined to avoid confusion. I think Ragesoss' suggestion of having a terminology section is a good way for resolving this issue. Regards,

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and tender points" and he also proposed "the first data-based criteria." In 1984, he proposed the important concept that the fibromyalgia syndrome and other similar conditions are interconnected. He showed

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Majusi described the anatomy, physiology and diseases of the brain including sleeping sickness, loss of memory, hypochondria, coma, hot and cold meningitis, vertigo epilepsy, love sickness, and hemiplegia.

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Haque, Amber (2004), "Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists", Journal of Religion and Health 43 (4): 357–377 (363)

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He was also the earliest to note that intellectual dysfunctions were largely due to deficits in the brain's middle ventricle, and that the frontal lobe of the brain mediated common sense and reasoning.

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dates back beyond the beginning of contemporary Psychology.... But the use of presentist terms in describing those endeavours is to imply things of those earlier works that simply cannot be: they are

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He also wrote On the Cause of Dreams—Chapter 24 in the Book of Opinions of the people of the Ideal City and made distinction between dream interpretation and the nature and causes of dreams.

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I noticed that, beyond the usual issues with OR, SYN and OR, large chunks of text were simply copied and pasted with little or no change to the exact wording. This is particulary true for

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He dedicated three chapters of The Canon of Medicine (1020s) to neuropsychiatric disorders...and discovered that it is a disorder of reason with its origin in the middle part of the brain

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He also first discussed various mental disorders, including sleeping sickness, memory loss, hypochondriasis, coma, hot and cold meningitis, vertigo epilepsy, love sickness, and hemiplegia

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and its formation as a recognized profession with standards and credentials in the 1940s, in the United States at least. In short, I agree with the above statement. by JTBurman.

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Youssef, Hanafy A.; Youssef, Fatma A.; Dening, T. R. (1996), "Evidence for the existence of schizophrenia in medieval Islamic society", History of Psychiatry 7 (25): 55–62, (56f.)

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Youssef, Hanafy A.; Youssef, Fatma A.; Dening, T. R. (1996), "Evidence for the existence of schizophrenia in medieval Islamic society", History of Psychiatry 7 (25): 55–62 (59)

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I am lookin' for crew to translate this article in French, thank you to contact me. Je cherche des gens motivés pour traduire cet article en Francais, merci de me contacter.

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Rereading my own description of the problem, and having referred to articles that are known to me to be more nuanced than what is presented here (e.g., Marmura, 2008

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Millon, Theodore (2004), Masters of the Mind: Exploring the Story of Mental Illness from Ancient Times to the New Millennium, John Wiley & Sons, p. 38,

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I think that is very dubious. They uzsed a term, but what did they use it to refer to? To a concept not invented until centuries later? That is unlikely

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Whatever are the specifics of 'ilm al-nafs, the fact that early scientists have referred to it as a separate science means it deserves its own article.

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Some authors have argued that the medieval scientist ] should be considered the founder of ], and by definition, of ].<ref name=Khaleefa: -->

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However, Youssef et al. argue that Muslim physicians judged schizophrenia more in terms of social deviation rather than biological dysfunction:

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I'm with GPM above: this article is retrofitting the term "psychology" to a situation where it didn't really exist. It should probably just go

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The section below has been cut as it conflicts with the name of the article but perhaps deserves a new home (or a change of article title?)

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To apply the term "psychology" to the works of ] is ], ] and it has been argued that to do so is ].<ref name=AaenStockdale/: -->

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for this article. The latter implies that the article's conclusions differ from the sources cited, which is not the case at all.

602:- it's dealing with the parts of the field of psychology developed in the Islamic world, rather than the "psychology of Muslims" 698:

article, which incorporated anachronistic presentations of Islamic "psychology" into the general description of the discipline,

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pointed out by many users one year ago. Since the edit history shows contents to come overwhelmingly from Jagged85's pen, with

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stubbing. Probably one of the most egregious examples of "Jaggedism" (sorry, I can't come up with a better term) out there.

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However, the cited source does not claim that Avicenna was the first to investigate into these intellectual dysfunctions :

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syndrome, for which he is regarded as "the father of our modern view of fibromyalgia." His work was the "first controlled

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Please leave the tag alone for a while. There's still a ways to go. And it's a signal to readers that we're headed there.

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I've PROD'd it. Almost without a doubt that will fail, and we'll go through the tedium of AFD 10:58, 9 May 2011 (UTC)

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as a science and discipline that originated, we could perhaps agree, in the 1800s with experimental psychology (e.g.

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Actually, I've changed it to a NPOV tag instead, since presentism (the topic of discussion) is really a bias issue.

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As this deletion was already opposed directly above, this article is not a candidate for PROD. Why was this done? -

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John B. Winfield (2007), "Fibromyalgia and Related Central Sensitivity Syndromes: Twenty-five Years of Progress",

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stubbing. In addition to the various concerns pointed out above, there are several sections, including that on

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I think a distinction should be made between "psychology" as a general term, at times almost synonymous with

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However, the cited source does not claim that al-Majusi was the first to describe these medical conditions:

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But the claim of being the first to make this distinctions is freely invented; in fact Haque only states:

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Al-Farabi's Social Psychology and Model City were the earliest treatises to deal with social psychology.

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on Knowledge (XXG). If you would like to participate, please visit the project page, where you can join

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that appear to have nothing to do with psychology and should be categorized as religious philosophy //

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He considered all madness as disorders of reason, with their origin in the middle part of the brain.

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in this regard. The concept is widely accepted among academics, and as such, deserves an article. -

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does not mean that the writers "invented" the concepts. Perhaps the article content is actually

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This article was the subject of a Wiki Education Foundation-supported course assignment, between

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is the main contributor to this article by far (the 2nd ranked user has 9 edits to his name).

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The problem is holistic; it can't be addressed by tweaking things here and there. Phrases like

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Briefly: The contemporary concept of mind is different from the medieval Islamic concept of

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F. Fatma Inanici and Muhammad B. Yunus (2004), "History of fibromyalgia: Past to present",

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section (though not written by me personally), which I've now removed from the article.

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article and this article needs deleted. It is, frankly, religio-politically motivated.

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He wrote his treatise on Social Psychology, most renowned of which is his Model City.

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to be effective in 1986, published criteria for fibromyalgia in 1990, and developed

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Also, if the presentist terminology is the problem with the article, then I think

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society; namely that it is a deviation from the usual cultural and social norms.

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Dr. Muhammad B. Yunus is a Muslim physician and neuroscientist who practices

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informed one either - and means nothing in terms of the article's content.

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Here's a quote, from one of your own sources, that may help make my point:

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While I agree that the article could do with some improvement, I think the

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still disagree with it to an extent). As for the source which I cited for

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These issues, deficiencies and misrepresentation fully correspond to the

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This is worrisome. These issues seem fairly basic and straightforward. -

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Wedding and Haque document attempts to "Islamicate" psychology This is

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Psychology in medieval Islam#Other philosophical theories of the mind

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column on 20 January 2008, and was viewed approximately 1,231 times (

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This foolishness has drawn attention even from outside wikipedia:

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In all honesty, judging from the Knowledge (XXG) articles on

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He also made important advances in the understanding of the

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medical researchers discovered "neuro-Behcet's disease", a

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Psychology in medieval Islam#Clinical and medical approach

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Thanks for the suggestions. I've now moved the article to

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section, though it might need to be expanded. Regards,

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Wiki Education Foundation-supported course assignment

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Alpharabius (872-951) and his On the Cause of Dreams

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I agree. Islamic psychology sounds more accurate. --

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Islamic psychology#Mental health and mental illness

185: 2225:There are many authoritative sources, but none is 2318:History of psychology#Early psychological thought 598:It strikes me that this might be better named as 694:In response to the spate of recent edits of the 44:for general discussion of the article's subject. 2471:a bad thing It could anchor a content fork see 2173:exactly means and how it has to be understood. 1928: 1918: 1897: 1889: 1881: 1866: 1857: 1849: 1838: 1824: 1816: 1801: 1793: 1785: 1770: 1762: 1753: 1738: 1730: 1721: 262:... that one of the most important advances in 1428:Biopsychosociology and neurochemical pathology 1343:with "psychotherapy." They are not the same. - 689:Discussion about "doing history" in psychology 2167:Encyclopedia of the History of Arabic Science 280:Knowledge (XXG):Recent additions/2008/January 8: 1452:" of fibromyalgia "with validation of known 2482:miss the point of his work and 2) create a 1948:contributions of other users being minimal 1610: 1608: 434: 329: 206:This article was previously nominated for 2205:has an article with the following title: 1525:harv error: no target: CITEREFHaque2004 ( 1270:Islamic psychological thought#Terminology 576:Template:Dashboard.wikiedu.org assignment 256:). The text of the entry was as follows: 2477:The Handbook of International Psychology 236:Psychology in the medieval Islamic world 36:Psychology in the medieval Islamic world 2341:As expected; so I've put it up for AFD 2169:are authoritative sources to see what ' 1691:For background information, please see 1512: 1364:French Translation Traduction Française 1140:I grant that philosophical interest in 778:. The only part of the article that is 661:.) For more on this issue, see below. - 574:Above undated message substituted from 436: 331: 301: 286: 1542:Ravi Malhotra (2004), "Saudi Arabia", 1538: 1536: 635:I've moved the article accordingly. -- 502:Knowledge (XXG):WikiProject Psychology 2608:Mid-importance Islam-related articles 2598:Knowledge (XXG) Did you know articles 2556:2804:14C:5BB3:A351:4DD:E458:5FEF:7802 2554:Caso queira traduzir se disponha. Att 2071:Early Muslim scholars used the term ' 1520: 278:A record of the entry may be seen at 7: 1616:Seminars in Arthritis and Rheumatism 482:This article is within the scope of 377:This article is within the scope of 2203:Stanford Encyclopedia of Philosophy 2131:It is referred to as psychology by 966:. And some of the terms used, like 881:al-‘ilaj al-nafs, al-tibb al-ruhani 320:It is of interest to the following 271:was the establishment of the first 34:for discussing improvements to the 2623:Mid-importance psychology articles 559: 555: 25: 1232:of the mind and mental diseases. 397:Knowledge (XXG):WikiProject Islam 61:New to Knowledge (XXG)? Welcome! 18:Talk:Psychology in medieval Islam 2135:It must therefore be included. - 734:) and writer/clinicians such as 562:. Further details are available 549: 469: 459: 438: 364: 354: 333: 302: 227: 199: 56:Click here to start a new topic. 2628:WikiProject Psychology articles 1244:, and points to the meaning of 915:might be more appropriate than 522:This article has been rated as 505:Template:WikiProject Psychology 417:This article has been rated as 2603:B-Class Islam-related articles 2496:04:49, 16 September 2012 (UTC) 2458:04:53, 15 September 2012 (UTC) 238:appeared on Knowledge (XXG)'s 1: 2564:21:15, 16 December 2021 (UTC) 2522:19:10, 22 November 2012 (UTC) 2475:Wedding, Danny (2004-07-29). 1561:"Neuro-Behcet's Disease: NBD" 1266:Islamic psychological thought 1259:17:11, 28 February 2008 (UTC) 1068:16:10, 25 February 2008 (UTC) 1026:14:03, 25 February 2008 (UTC) 988:16:59, 22 February 2008 (UTC) 953:16:05, 22 February 2008 (UTC) 929:14:34, 22 February 2008 (UTC) 897:11:23, 22 February 2008 (UTC) 853:10:49, 22 February 2008 (UTC) 822:10:27, 22 February 2008 (UTC) 796:09:42, 22 February 2008 (UTC) 671:23:27, 21 February 2008 (UTC) 496:and see a list of open tasks. 391:and see a list of open tasks. 53:Put new text under old text. 2584:01:04, 22 January 2024 (UTC) 1895:However, Haque simply says: 1384:22:06, 16 January 2010 (UTC) 774:almost none of it is my own 763:14:46, 4 February 2008 (UTC) 717:03:22, 4 February 2008 (UTC) 645:21:28, 19 January 2008 (UTC) 631:20:51, 19 January 2008 (UTC) 616:20:40, 19 January 2008 (UTC) 588:07:26, 17 January 2022 (UTC) 2618:B-Class psychology articles 874:means self/mind/psyche and 2644: 2613:WikiProject Islam articles 2288:01:18, 26 April 2011 (UTC) 2253:03:58, 18 April 2011 (UTC) 2239:03:53, 18 April 2011 (UTC) 2219:02:05, 18 April 2011 (UTC) 2197:00:15, 16 April 2011 (UTC) 2183:23:43, 15 April 2011 (UTC) 2145:21:52, 15 April 2011 (UTC) 2117:18:41, 15 April 2011 (UTC) 2099:17:13, 15 April 2011 (UTC) 2085:15:46, 15 April 2011 (UTC) 2066:15:03, 15 April 2011 (UTC) 2046:09:12, 11 April 2011 (UTC) 2029:23:33, 10 April 2011 (UTC) 2004:20:11, 10 April 2011 (UTC) 1983:18:59, 10 April 2011 (UTC) 1960:00:52, 10 April 2011 (UTC) 1353:07:14, 17 March 2008 (UTC) 771:Template:Original research 528:project's importance scale 423:project's importance scale 400:Template:WikiProject Islam 2316:This material belongs in 1681:15:37, 9 April 2010 (UTC) 1478:chronic fatigue syndromes 1317:23:38, 7 March 2008 (UTC) 1299:20:41, 7 March 2008 (UTC) 1282:12:13, 5 March 2008 (UTC) 1205:20:41, 7 March 2008 (UTC) 1158:19:11, 5 March 2008 (UTC) 1108:12:13, 5 March 2008 (UTC) 521: 454: 416: 349: 328: 91:Be welcoming to newcomers 2543:06:03, 28 May 2013 (UTC) 2351:07:33, 11 May 2011 (UTC) 1589:"Dr. Muhammad Yunus, MD" 1469:mechanisms with central 972:Ahmed ibn Sahl al-Balkhi 2426:21:35, 9 May 2011 (UTC) 2411:21:30, 9 May 2011 (UTC) 2394:13:07, 9 May 2011 (UTC) 2334:10:48, 9 May 2011 (UTC) 2133:at least some scholars. 1878:Cause of concern, no. 3 1813:Cause of concern, no. 3 1782:Cause of concern, no. 3 1777:Ali ibn Abbas al-Majusi 1717:Cause of concern, no. 7 2447: 1991:is caused by the moon 1933: 1923: 1901: 1893: 1887:The source cited was: 1885: 1870: 1861: 1855:The source cited was: 1853: 1843: 1834: 1822:The source cited was: 1820: 1805: 1797: 1791:The source cited was: 1789: 1774: 1766: 1760:The source cited was: 1758: 1743: 1734: 1728:The source cited was: 1726: 782:is a paragraph in the 682:WikiProject Psychology 485:WikiProject Psychology 403:Islam-related articles 310:This article is rated 291: 86:avoid personal attacks 2438: 2163:Encyclopedia of Islam 1987:every one knows that 1482:biopsychosocial model 1227:Where to go from here 1142:what we call the mind 696:history of psychology 566:. Student editor(s): 314:on Knowledge (XXG)'s 289: 273:psychiatric hospitals 111:Neutral point of view 2343:William M. Connolley 2091:William M. Connolley 2058:William M. Connolley 1399:Modern contributions 116:No original research 1719:The section says: 1712:Ethics and theology 1559:Saleem, S. (2005), 1544:Practical Neurology 508:psychology articles 2322:Philosophy of mind 1904:Copyright problems 1704:. 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