AJIS : Academic Journal of Islamic Studies vol. 3, no. 2, December 2018 
IAIN Curup – Bengkulu | p-ISSN 2580-3174, e-ISSN 2580-3190 
Available online: http://journal.staincurup.ac.id/index.php/AJIS 

 
 

Divergency of Emotion in the Perspective of  
Neuro-sciences and Islam 

Puspa Handayani, M. Ansya Al-Asrori, Nur Halimah, Malikhatun 
Natiqoh, Wildan Alim  

Universitas Ahmad Dahlan. 
Puspahandayani28@gmail.com 

Abstract: Since the emergence of the symptoms neuroscience in our 

body the center is in the brain, one of them is emotion. Emotions are 

intense feelings directed at someone or something, there are differences 

in studying emotions according to Islamic religion and neuroscience. In 

neuroscience emotions lie within the limbic system of the brain, 

whereas in Islamic religion emotions lie in the heart (Qolb). Therefore 

there are significant differences regarding the emergence of emotions in 

the neuroscience and religion of Islam, for that we try to correlate with 

the perspective of the neuroscience and Islam so as to produce an 

interconnected perspective between the two. 

Keywords: neuroscience, qolb, emotion 

Introduction 

In his book entitled "Theories of Early Childhood Learning in 

Neuroscience Studies" Suyadi explained that etymology 

neuroscience is a neural (neural science) study of the nervous 

system, especially studying neurons or nerve cells with a 

multidisciplinary approach. While in terminology neuroscience is a 

field of science specializing in scientific studies of the nervous 

system. On this basis neuroscience is also referred to as the study 

of the brain and all the functions of the back nerves. Whereas 

according to Sarlito W.Sarwono in his book about introductory 



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general psychology explained the definition of emotion. Sarlito 

wrote that there are many types of emotions. For comparison, in 

English there are at least more than 500 words to describe 

emotions (Averill, 1975 in Feldman, 2003) often there is no 

uniformity in naming certain types of emotions because it depends 

on many factors, such as visible behavior (for example: crying, 

laughing), those stimulating emotions (scary objects, praising 

speech), physiological reactions that arise (heart palpitations or 

elevated or normal adrenaline), the individual's character 

themselves (brave, timid), and the local socio-cultural situation 

(women may be spoiled, men don't cry, etc.). 

Therefore, it can be understood that emotions are a very plural 

concept so that none of the definitions are universally accepted. 

Sarlito W.sarwono argues that emotion is a complex reaction 

(positive and negative) of a person's nervous system to stimuli 

from the outside or from within itself. the definition illustrates that 

emotions begin with a stimulus, both from the outside (objects, 

humans, situations, weather) and from within us (blood pressure, 

hunger, sleepiness, freshness, etc.), on our senses. Furthermore, we 

(people, individuals) interpret our perceptions of stimuli as 

something positive (pleasant, interesting) or negative (frightening, 

wanting to avoid) which we then translate into physiological and 

motoric responses (palpitations, gaping mouths, standing feathers, 

red eyes, etc.) and that's when emotions occur. 

Emotions in Neuroscience  

In the large dictionary of Indonesian language emotion is a 

surge of feelings that develops and recedes in a short time 

(https://kbbi.web.id/emosi). In our own neuroscience, we already 

know that neuroscience is the study of the brain. If viewed from an 

emotional perspective in neuroscience, it is certain that this will be 

related to the brain. In the early days of life, developing emotions 

are primary emotions. Primary emotions, separate basic emotions 



M. Ansya al-Asrori et.al, Divergency of Emotion | 105 

emerge in the first 6 months of human life (Sigelmen & Rider, 

2018). Postpartum, the baby shows satisfaction with smiling, 

intense attraction attracted to one object, and distress in the form 

of sadness, embarrassment, anger and fear. 

According to Schore (2016) neurobiology studies show the 

massive and dramatic development of brain function in the first 18 

months of life, which reflects the enormous synaptogenesis that 

occurred during the infancy period. Specifically, according to 

Kinney, Brody, Kloman, & Gilles (1988) in the age period of 7-15 

months, it showed a critical phase of the mylenation process and 

then experienced rapid maturity in the limbic and associated cortex 

areas. 

The maturity of functions and structures in the area of the 

limbic system and related cortical areas, marks the development of 

emotional function in infants at the beginning of their lives. 

Emotional processing involves areas of the cortex and other related 

areas such as the area of the gyrus, cingulate, insula, so that the 

prefrontal cortex. Emotional processing, proposed by LeDoux (Kolb 

& Wishaw, 2015), begins thoracic sensory which is then delivered 

to the cortex and amygdala area. The cortex and amygdala areas 

interact with each other by transforming the cortex area into the 

hippocampus formation and then returning to the amygdala. 

Projections from the cortex to the amygdala that also interact with 

each other, towards releasing hormones through the pituitary 

groove in the hypothamulus, activating the autonomic nervous 

system, generating emotional behavior through the brain stem, and 

stimulating seizures or attention through the basal forebrain. 

Similarly, the emotional processing brain circuits proposed by 

Papaz (Kolb & Whisaw, 2015) involve the prefontal cortex and 

cortex associated with sensory. Prefontal cortex leads to the 

cingulate cortex and from the sensory cortex then is transformed to 

the cingulated area of the cortex, the formation of the hippocampus 

and amygdala. The transformation of the cortex prefrontal through 



106 | AJIS, Vol. 3 No. 2, Des 2018 

the cingulate cortex is delivered to the hippocampus and amygdala 

and then the amygdala transforms into the hippothamulus area 

which then becomes a response to behavior. The mammillary 

nucleus of the hippothamulus, is transformed from the 

hippocampus which then connects to the cingulate cortex through 

the anterior thamulus. Variants of diverse expression and 

emotional processing result from complex systems. Because of the 

adaptive nature of emotions can help humans to maintain their 

lives. An example is when humans avoid danger and when 

organizing on purposeful behavior. Basic emotion originates in 

complex emotions based on basic emotions. Most researchers 

believe that complex emotions have not fully emerged until the age 

of 18-24 months, because complex emotions depend on the child's 

understanding of himself, which typically occurs at the age of 15-18 

months (hook, 2015). 

 According to Fox (Schore, 2016) complex cognitive 

assessments and coping become central in emotional experience 

during the final part of the first year of life until the second year of 

life. This form of emotion at this age is a complex emotion that is a 

combination of basic emotions, which comes from socio and 

cultural learning, which can be identified as a form of widespread 

emotion, and long-term feelings (Gazzaniga, Ivry, & Mangun, 2015). 

Feelings of pride, love, jealousy, sadness or guilt include the scope 

of complex emotions and their development associated with self-

awareness of children, along with maturation of cognitive functions 

and rewards (learning outcomes). 

Emotions in Islamic Perspectives  

We often hear that emotions (feelings) are often associated 

with the heart, indirectly this states that emotions are located in 

the heart. Because often religious leaders or religious teachers / 

religious teachers in the delivery of tausiyah. In the Qur'an, a 

careful description of the various emotions felt by humans is 



M. Ansya al-Asrori et.al, Divergency of Emotion | 107 

expressed, such as fear, anger, love, antipathy, jealousy, shame of 

embarrassment, regret, and hatred. Every time you hear the word 

emotion, people tend to interpret limited attitudes and angry 

behavior. In fact, the scope of emotions is very broad, not only 

limited to angry attitudes and behavior. People who are amazed 

include expressions of emotion. Islam is a religion that highly 

respects human nature as the most perfect creature of God 

compared to other creatures. 

Al-Qur'an Karim has provided direction for humans, in order to 

control and direct their emotions well. The Qur'an has also given 

direction so that humans do not need to be afraid of things that are 

of no use, such as fear of death and poverty. Al-Qur'an explains to 

humans to direct their emotions such as anger, love, pride, sadness 

and joy. The Messenger of Allah witnessed to the Muslims to 

control and direct their emotions well. Allah Almighty grants some 

basic emotions in human instincts so that they carry out important 

tasks in their lives.  

According to Dr. Muhammad man Uthman Najati in his book 

Psychology in the Review of the Prophet's Hadith, emotions can 

help humans make adaptations to maintain their existence and 

maintain the continuity of human life itself. For example, the 

emotion of fear, can keep people away from threatening situations. 

Fear of keeping someone from falling into danger will take some 

self-rescue initiatives. Another example is angry emotions, can help 

a person maintain one's existence to fight the danger that threatens 

him. Angry emotions can help avoid threats directed at him. 

Emotions of love can help someone to be attracted to each other's 

opposite sex. Likewise, children of both descendants will be added 

that are useful for maintaining human survival. 

Some emotions can provide benefits to humans if the levels are 

still at a reasonable level and applied to the right situation. 

Whereas if the emotional outburst exceeds the line of 

reasonableness and is spilled in an improper situation, it will even 



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backfire for humans themselves. Another example, reasonable fear 

of taking an exam, can motivate students to take their lessons 

seriously and encourage them to pass the test responsibly and well. 

Beyond that, actually the overflow of emotions will be accompanied 

by changes in physical temperament. If this happens frequently, it 

is not possible to cause physical illness. For example due to 

excessive anger, can increase the frequency of heart palpitations 

faster. In some people, this condition is very prone to causing a 

heart attack. Likewise, if you are emotional the level of gastric 

waste production can be greatly reduced or even stopped. This has 

a negative effect on the digestive tract and the work of the large 

intestine. Finally it can lead to instability of the digestive tract and 

can cause injury to the stomach wall. Emotional bursts that often 

repeat unnaturally can cause various physical ailments. The 

Messenger of Allāh at had given the wisdom to the Muslims to 

control and direct their emotions, namely in the following ways: 

controlling anger; controlling hate; controlling feelings of desires; 

controlling pride; and control sadness. Thus are some basic 

emotions in human instinct that Allah has bestowed, so that 

emotions can be managed as well as possible, so that the 

manifestation of peace, tranquility, human life both in the world 

and in the hereafter. When Uthman Najati (1992: 67), also 

explained that humans face disturbances and insecurities of the 

soul or emotion when the psychic conflict takes place or the 

confluence between two human souls is the soul that believes in 

Allah SWT and the soul which is according to lust. The state of the 

human soul like this can be described in the story of the son of 

Prophet Adam namely Qabil who killed his sibling, habil. This story 

is in the surah al-maidah, 6: 27-30. 

Emotions in Al-Qu’ran 

Angry are one form of normal and healthy human emotions. 

Every individual has been angry for various reasons. Although it is 

a natural and healthy thing, but if it is not controlled or destructive, 



M. Ansya al-Asrori et.al, Divergency of Emotion | 109 

anger has the potential to create new problems, such as workplace 

problems, in the family, or interpersonal relationships in society. 

Al-Qur'an is a holy book which is a revelation of Allah SWT, which 

is intended for humans, personal self and the universe. The Qur'an 

is a perfect book, containing various aspects of human life, whether 

it relates to aqeedah, worship, muamalah, or those related to life in 

general such as politics, law, peace, war, social and economic. In 

this social life, human beings have a variety of character traits and 

problems faced, from gentle character to hard character in solving 

problems. Every human soul experiences various changes and 

influences, if humans always carry out the commands of Allah SWT, 

well, they will gain peace in life, on the contrary if humans do not 

carry out the commands of Allah, they can be classified as losers. As 

the word of Allah SWT Q.S Al-Asr verses 1-3 which reads: 

Based on the information above, it is known that God in this 

case affirms the form of oath, where humans are always in a state 

of loss. The meaning of the word Khuzr (loss) is oriented towards 

anxiety and indecision, therefore this trait is recommended to be 

prevented by advising each other and being patient. Even humans 

mentioned in the Koran are creatures that are always closely 

related to a state of loss except those who have four (4) traits: 1) 

believers 2) charity 3) intestate to the truth and 4) mutual wisdom 

in patience . They do and invite kindness to others. Even though he 

will not back down, he will face the masyaqat and the disaster in 

carrying out the good deeds. A person who cannot control and 

direct his soul, and cannot determine his will and reason, will cause 

anger. When someone is angry, then surely he is no longer able to 

control his mind and activities or even unable to control his speech, 

this will lead to uncontrolled actions or maybe something 

unexpected will happen because it is carried away by emotions. 

One of the things that needs to be considered is not the man who is 

dashing the most handsome person on the battlefield, but the man 

who is dashing is someone who can control himself when angry. 



110 | AJIS, Vol. 3 No. 2, Des 2018 

The nature of anger can issue orders to the body to vent the 

resentment of the heart by means of reproaches, actions and other 

forms of resentment depending on the level of anger of one's faith. 

For this reason, holding back anger is an act of virtue and Allah 

SWT likes those who do good. In this context anger is issued by 

conceit hidden in the innermost part of every stubborn person. 

Among the anger attitudes are jealousy and envy. Pengkalan both 

in a lump of meat, if he is good, then the whole body is good. If 

malice, envy, and anger are among the causes that accompany 

humans to the area of destruction, then how much he desperately 

needs knowledge of destruction and ugliness to be vigilant against 

all that, guard it, throw it from the bottom of the heart if it exists 

and eliminate it. 

Circumstances like this, in the Qur'an often found the mention 

of the nafs. The term nafs in the Qur'an is interpreted as something 

that is contained in human beings which results in action. The word 

nafs in Arabic is still general, and it can have various meanings, 

which are then added to by the term alamar, so that it becomes a 

nafs al-amarah which means to have a more specific or specific 

meaning. And what is meant by special meaning here is lust which 

tends to be things that are ugly or evil. While the word 'lust' in 

Indonesian is likely to be connotative, ie something negative. 

Because something that is passionate will lead and lean toward a 

result that can cause damage and loss both to yourself, others and 

the environment. Even though lust is actually neutral depending on 

its use, for example appetite, appetite for learning, appetite for 

work and so on. Although later, the Qur'an uses the term nafs in it 

in many places. This indication is seen as stated in the letter of 

Joseph verse 53 which means as follows: 

"And I did not free myself (from mistakes), because Truly that lust 

always told evil, except the lust who was blessed by my Lord. My 

Lord is Forgiving, Most Forgiving 



M. Ansya al-Asrori et.al, Divergency of Emotion | 111 

Understanding in the context of the meaning of the letter Yusuf 

Verse 53, that the word evil is always colored or preceded by an 

attitude of anger. While the word anger must be prevented by the 

uterus. Among the qualities of virtue; courage, loyalty, honesty and 

patience, the position of the womb or generosity occupies a very 

high position. Although later, the Qur'an distinguishes the nature of 

generosity which stems on attitudes or anger nafs with certain 

patterned. The Qur'an has underscored where the true nature of 

anger is needed, but not always must be centered physically, and 

this trait sometimes requires effort from the inside when facing 

challenges; therefore the patient's value becomes a balance after 

the phase of generosity. 

This is in accordance with the word of God in the letter Ibrahim 

verse 21 which means as follows: 

"And all of them (in the land of Mahsyar) will gather before the 

presence of God, and those who are weak say to the arrogant 

people:" Indeed, We were your followers. Can you avoid us from 

the punishment of Allah? just a little? they replied: "If Allah gave 

instructions to us, surely we can guide you. it's the same for us, do 

we complain or be patient. sometimes we don't have a place to 

escape. " 

An understanding of the meaning of Ibrahim's verse 21 with 

reference to the word jaza '(complaining), means that it contains 

the nature of being unable to resist and too quickly being stubborn 

or impatient. Therefore, the concept of Islam by focusing on 

generosity in acting and accepting gracefully (syukr) becomes a 

determinant for giving birth to a balance including paying attention 

to welfare. In the context of the Qur'an, the nature of anger and 

following the lust always means an evil deviation which is likely to 

lead people astray from the right path. Even the Qur'an mentions 

lust as a form of implementation which is considered contrary to 

"knowledge", namely that lust is not at all oriented to truth. In 

other words, that actions which follow lust and anger by 



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themselves are said to be actions without being based on 

knowledge; and the deed is considered to be limited to the 

fabrication. On this basis, the nature of anger, excessive desire and 

fanatical passion, the Qur'an affirms as part of those who turn away 

from the truth or deny the knowledge. Even the mention of the 

word anger, in the Qur'an is often limited to attitudes and actions 

themselves. The Qur'an even describes this nature of anger as a 

behavior that is neither basic nor knowledgeable. Someone who 

behaves like that is based on the nature of obeying the lust ', with 

an emphasis on mental and weak knowledge. 

  Therefore, the Qur'an indicates the nature of anger with a 

more spiritual-humathic approach through remembrance, patience, 

relaxation and including mental totality that is ready to accept the 

truth. For this reason, a more actual understanding of the nature of 

anger, which is actually needed, is not always physically focused, 

and this nature sometimes requires effort when facing challenges; 

therefore the patient's value becomes a balance after the phase of 

generosity. Thus, the concept of anger is not only limited and 

binding on literal meaning, but can be articulated to a substantial 

meaning which means "loss", which leads to error and / or 

deviation from the truth.                      

Conclusion 

From the previous discussion we can take the core of the 

problem that emotion is a reaction to the complex assessment of a 

person's nervous system against stimuli from the outside or from 

within him for the gift given by Allah Ta'ala. Thus, if someone has 

been overcome by anger, then indirectly he has killed his heart 

because if someone has been contaminated with anger, then all 

actions and thoughts become out of control. What he thinks is right 

then he does and what he thinks is wrong, he still does it because 

emotions do not see everything from various sides but only from 

one side. Besides that not all emotions are bad because from the 



M. Ansya al-Asrori et.al, Divergency of Emotion | 113 

previous presentation there has been a lot of information that 

besides the anger it has a bad impact but still has a good impact 

even if only a little. 

Bibliorgaphy 

Suyadi. 2013. Teori Pembelajaran Anak Usia Dini Dalam Kajian 

Neurosains. Yogyakarta: PT Remaja Rosdakarya   

Achmadi. Manajemen Qalbu dan Pendidikan Islam.   

Muhammad, Achmah. 2009. Spiritual Management: Jurnal MD vol.11 no.1    

Kholil, Asy’ari M. 2014. Metode Pendidikan Islam:Jurnal Qatruna Vol. 1 

No. 1   

Masruroh, Anisatul. 2014. Konsep Kecerdasan Emosional Dalam 

Perspektif    

Pendidikan Islam: Jurnal Kajian Pendidikan Islam Vol.6 No.1    

Sarwono, Sarlito W. 2009. Pengantar Psikologi Umum. Jakarta: PT Raja 

Grafindo Persada.   

Latief, Umar. 2015. Konsep Amarah Menurut Al-Qur’an:Jurnal Al-bayan 
vol. 21 no. 32 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 



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