The Self-concept incorporates the autonomy of internal components as well as the influence of the supernatural entities such as Angels, Jinns and Satan. A survey by Abu-Ras & Abu-Bader (2009) presented that 98% of the respondents perceived life complications as a direct test of faith, but at the same time 84% believed in the black magic, the ‘evil eye’ (Sihr, Nazr) and the Jinn possessions. According to clinical findings of other researchers, the tendency to self-assess to Sihr is the universal phenomenon (Spoonet, 2004; Rassool &Gemaey, 2014; Lim, Hoek, Ghane, Deen & Blom, 2018). According to Islamic scholars, Jinn possession is possible, but only in the rare circumstances, and may induce similar symptoms to anxiety, obsessions, insomnia, disassociation, psychotic disturbances, altered consciousness, somatic symptoms, hyperactivity or seizures (Al-Ashqar, 2003; Al-Habeeb, 2003).Incorporation of the Aql component in work with the evil eye phenomena, seems to bring most effective therapeutic results, build bridges between mental health taboos in Muslim communities as well as calls for further referrals to traditional healing specialist – Sheykhs, Raqis and Hakims (Haque, 2004a, 2004b; Rassool, 2015; Ahmed & Amer, 2013).
To conclude, the Islamic Self-concept recognised interactive components of Aql, Ruh, Qalb, Nafs and Fitrah. The process of working with self knowledge, had been always closely correlated with Taskiya directives developed by medieval scholars, such as Ghazali (2007), Jawzi (2011) and Taymiyyah (1994, 2010). The Islamic tradition of Taskiya had been long interpreted as purification of the soul, and if used in combination with awareness can serve as a useful tool in building relationships and connection with own spirituality and God.