Psychodynamic of Akhlaq: Inbisath-inkibadh (cathexis-anticathexis)

There are two ways that the components of qalb are channelling, directing the impulses or urges from the faculties of the soul which originated from syahwat, ghadab and ‘aql. The two ways are inbisath, which is the faculty of releasing, and inkibadh is the faculty of suppressing, Freud calls this as cathexis (inbisath) and anticathexis (inkibadh). The process of inbisath (to release) and inkibadh (to suppress), has resulted in three conditions, that are: 1) Ifrath is the condition of the qalb which is performing inbisath, which is the condition of the components of qalb in releasing or pushing so that the faculty of the soul is excessive and strong. 2) Tafrith is a condition where the qalb’s components are doing inkibadh which is to hold or suppress the faculty of the soul so that it becomes defective and weak. 3) I’tidal, is the condition of qalb’s components which does inbisath-inkibadh to achieve balance in which the process of releasing and suppressing the faculty of the soul is based on the will of ‘aql and the power of ‘adl (justice). The process of inbisath-inkibadh (releasing-surpressing) is the instinct of the animal soul, therefore merely ‘aql is not sufficient to manage the behaviour of releasing or surpressing the faculty of the soul. So, ‘aql needs the power of ‘adl (justice) which originated from the Syari’ah and noble akhlaq to release and suppress the faculty of the soul so that the process of inbisath-inkibadh is following the Syari’ah.

The following example could help us to understand about syahwat. Three people have jobs. The first person works and has a position, and then he misuses his position to take money as much as possible that was not his right, and the second man is a lazy worker who does not have passion for having certain achievements in his life, whereas the third person is a worker who shows his competence and patiently handling the trust within his position that is given.

In the first person, his qalb is doing inbisath (release) so that the inclination of syahwat becomes too much and strong (ifrath). This condition is grouped in the character of greedy or thama’. Whereas in the second person, inkibadh (suppressing) is done by the qalb so that the faculty of syahwat is decreasing and weak (tafrith). This person is grouped in the character of jumud or stagnant.  Then, in the third person, his qalb is doing inbisath-inkibadh (release-suppress) so that the syahwat is in balance (i’tidal) because the ‘aql is following the Syari’ah, and this person is grouped within the character of ‘iffah or preserving honour. The first and second persons, despite experiencing pleasure and suffering, in reality, both of them are experiencing suffering (syaqawah). Their happiness is merely apparent and it is ignorance because it does not save him in the future. Whereas the second person is truly happy (sa’adah), although it seems that the person is struggling and patient in conquering the animal soul by following ‘aql and the principles of maqashid syari’ah.

An example of ghadab can be seen in Amir who is a courageous and firm figure. Whenever there is someone who tries to hurt him, Amir courageously fights back by defending himself. But when Amir’s parents scolded him, Amir is keep still and bowed his head. The ghadab of Amir is doing inbisath (release) when other people try to hurt him and doing inkibadh (suppress) when his parents scolded him. Both Amir’s actions, although performing inbisath (release) and inkibadh (suppress) at the ghadab, itu cause Amir in the condition of i’tidal (balance) because Amir’s ghadab is doing releasing and suppressing based on ‘aql which is in line with the command of the Syari’ah. This condition is called qalbun salim (a healthy heart). If Amir does inbisath (release) the ghadab when being scolded by his parents or performing inkibadh (suppressing) when he is hurt by other people then Amir’s ghadab is in an imbalanced condition. When he is being scolded by his parents, Amir’s ghadab is in the condition of ifrath (high) which is called a character of istisyatah (high temperament) and when he is hurt by other people, he is in a condition of tafrith (low) which is called the character of jubn (cowardice). This is called as qalbun maridh (a sick heart).

Ricky Firmansyah

Director of Ghazalian Institute
Islamic Muslim Mental Health Coach
Founder of Ghazalian Psychology