Definition of psychobiography of muhammad
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This dynamic appears throughout Muhammad’s adult life—in his relationships, prophetic experiences, and community-building efforts.
II. The mythic power of the Qur’an, revealed through Muhammad, positions divine speech as both guidance and disruption: a voice that reorders inner chaos and reshapes social reality.
In Zoroastrianism, one of the earliest monotheistic faiths, Ahura Mazda represents truth, light, and justice—locked in eternal struggle with the forces of deceit and destruction.
Allah as the Idealized Attachment Figure
Allah, the all-knowing, ever-present divine figure of the Qur’an, can be understood psychologically as a secure, internal attachment figure—one that offered consistency, justice, and containment in contrast to the absence of childhood caregivers.
In attachment theory, individuals who experience early loss often develop idealized fantasy caregivers to compensate for instability.
His ethic was shaped by need, care, and context—not moral rigidity. Fouche (1999) emphasises that a psychobiographical researcher engages with psychological theory systemically and self-consciously to improve the understanding of an individual’s life. The Qur’an reflects both spiritual truth and psychological struggle.
As Muhammad’s influence grew, the voice of Allah became increasingly legislative, functioning as an internalized guide for setting boundaries, managing grief, and navigating communal conflict.
V. Psychobiographies can give alternative explanations, can provide various interpretations of lives, life incidents or outstanding aspects. She points out that hearing a single story about another person or country, can “risk a critical misunderstanding” (Adichie, 2009) in so far that it might lead to stereotypic perceptions of the self and/ or the other.
Her presence allowed him to integrate the rupture rather than be fragmented by it.
III. Rethinking Punishment Today
From a trauma-informed view, Muhammad used available tools—language, myth, poetry—to structure internal and external chaos. This internal authority can become externalized in religious frameworks as a wrathful God.
From this perspective:
Hell = the internalized fear of repeating past pain,
Judgment = the psyche’s demand for control and accountability.
3.
He developed his idea of becoming a writer during his teenage years, was thrice sent to an asylum by his parents, turned to drugs, was tortured by Brazil’s ruling militia, turned to satanism and changed his life at the age of 36, walking the pilgrimage to Santiago de Compostela in Spain, starting his career as a writer while becoming a magician and an active member of an old Catholic order, as well as internet fanatic (Arias, 2001; Jeffries, 2013; Morais, 2009; Wilson, 2010).
The psychobiographic story told in this study is different.
Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. A psychological and political critique of colonialism and racial identity.
Ahmed, Sara (2010).The Promise of Happiness. This unity offered resistance to surrounding polytheistic empires and grounded a persecuted people in belonging and covenant.
In Christianity, the concept of one God exists within the Trinity—Father, Son, and Holy Spirit.
Allah is the indivisible, eternal source of all things—beyond form, gender, or plurality. A widely acclaimed book connecting trauma to the body and nervous system.
Herman, Judith Lewis (1992).Trauma and Recovery. She highlights: “the single story creates stereotypes, and the problem with stereotypes is not that they are untrue, but that they are incomplete.
Psychobiography is defined as “the study of historically significant and extraordinary individuals over their entire life spans with the aim to uncover and reconstruct their lives psychologically” (Fouche & van Niekerk, 2010, p. Fifthly, psychobiographical research is demarcated with regard to related concepts. Her response was trauma-attuned: she held him, affirmed his experience, and introduced him to her cousin Waraqah ibn Nawfal, a Christian mystic, who helped reframe the event as prophetic rather than pathological.
Without Khadijah’s belief and emotional grounding, Muhammad might not have interpreted the experience as divine revelation.
In her talk on life and culture, she speaks about the idea that “our lives and our cultures are composed of many overlapping stories” (Adichie, 2009). A radical redefinition of love as a practice of liberation and healing.
Lorde, Audre (1984).Sister Outsider.