Islamic Psychology Research Articles

Konsep Ruh dalam Perspektif Psikologi Pendidikan Barat dan Islam

This paper explains the concept of ruh in the context of western and Islamic perspectif using psychology and temathic tafsir as its analysis tool. The term of ”ruh” refers to the description of human both physically and psychologically. It involves 3 dimensions; al-jismiah, al-nafsiyah and al-ruhaniah. al-jismiah deals with the dimension of al-jism (body) and its physical organs. al-nafsiyah consists of al-aqal, al-nafs and al-qalb. al-ruhaniah consists of al-ruh and fitrah. Western psychology,-pyshoanalysis, behaviorsim, and humanism-, is misuse in interpreting al-ruh. The dimension of al-ruh is the place of the seed of religion. Western psychology views the structure of human psychology reducibility and reductivelly. Islamic psychology, which develops the concept of human structure based on the understanding of Al-Qur;an, can accomodate that concept as long as it can be places proportionally in the system of the human spirit structure. The dimension of al-ruh can be collaborated and applied furthermore with the methods of former ulama by using more modern approaches, that is, the methods of riyadah, zikir, tazkiyah al-nufus and other methods.

A Preface to the Islamic Personality Psychology

<p>The personality psychology of Islam stands as an essential feature in the understanding of Islamic psychology. Human being, being physical and metaphysical in nature is certainly a complex creature. It is physical as it involves the study of human being and his personality and metaphysical as it is studying the unseen matters of the person such as his heart, mind, spirit and soul. The study of psychology is a scientific domain that deals with behaviour of a person. Thus, this paper briefly analysed the concept of personality in Islam, the Islamic worldview and its relationship with personality and finally Islamic personality psychology.</p>

PSYCHOLOGY OF RELIGION IN THE ISLAMIC PARADIGM: THE CURRENT STATE AND PROSPECTS

Based on a literature review and on the assessment of the author’s experience during the round table ‘The psychology of religion: an inter-disciplinary approach’ at Saint Petersburg State University, the article reflects on the current state of Russian and foreign thought regarding the psychology of religion and religious psychology. The psychology of religion is consideredas a branch of psychology, while religious psychology is consideredas a part of theological knowledge. The state of the psychology of religion is examined in various Christian confessions. The author pays particular attention to the state of Islamic psychology in Russia and abroad; the article considers the history and prospects of the discipline and its major fields of research and practical activities. The article also highlights that the development of the psychology of Islam will occur in close cooperation between the specialists in psychology and Islamic theology, while the development of Islamic theology will be a basis for understanding of Muslims’ religious beliefs.

Pengembangan Kerangka Kerja Sosiokultural untuk Membangun Karakter Islami di Program Studi Pendidikan Bahasa Inggris

Aunique department which integrates Islamic psychology and values within its curriculum, Department of English Language Education Universitas Islam Indonesia develops Islamic learning activity model from Vygotskyan sociocultural perspective in educational psychology. This paper will elaborate how Vygotskyan sociocultural framework shapes the Islamic character building in English language teaching and learning conducted by the lecturers in the classrooms and extracurricular activities conducted by the students, taking references within educational linguistics that understand language from the perspective of sociocultural theory “on the role of language and other sociocultural artefacts in the mediation of human activity and social practice” (Cross, 2009). The aims of the discussion are to connect the dots of sociocultural perspective in practice in language education, Islamic character building, and educational psychology.

KOMPARASI PSIKOLOGI AGAMA BARAT DENGAN PSIKOLOGI ISLAMI MENUJU REKONSTRUKSI PSIKOLOGI ISLAMI

This article discusses the comparison between the psychology of religion that comes from tradition West with Islamic Psychology unearthed from the Quran and Hadith. The study assumes that epistemologically, the two poles of this psychology have differing views on the potential of human religiosity, but in parts of certain thoughts can can be connected. There are two issues can connect both buildings psychology. Psychology of religion although not explicitly alluded to religion, but the descriptions of the appreciation of the spiritual aspects of humans simply can not be avoided. Some defecate great Western psychologist who confirmed the existence of the religious instinct. Vary the terms they use, but the substantial question is a form of encouragement that causes humans tend to acknowledge the existence of a supernatural agent

STUDI KRITIK TERHADAP BUKU “AGENDA PSIKOLOGI ISLAMI”

West is always grounded in empirical reality invites a number of intriguing questions, what about the non-empirical reality. Is not the reality that there is as it says in the Qur'an that genie natural and supernatural realm exists, it is not possible to study and produce a useful theory for the benefit of the people? Or whether people recognize the truth of non-empirical or metaphysical as a scientific truth that can be accounted for? Is actually a series of questions can be summarized into the question of: How epistemology of psychology Islam as a new scientific study? A series of actions in the framework of realization of the vision described the psychology of Islam as madhhab to five wanted to put a clear identity and firm, without mixed with Western psychology in terms of concept, the study and its methodology.

Psychological Reflections on Ismail al-Faruqi’s Life and Contributions

Perhaps I am one of the few persons who can contemplate deeply upon thepsychosocial factors that shaped Ismail al-Faruqi’s life and helped transformhim into a great Muslim thinker. First, as a psychologist, I could clearly seefrom his career, as well as from his matchless linguistic ability and long personaldiscussions with him, that he was a highly intelligent and creative personwith a rare gift for perceiving a holistic picture of seemingly unrelatedaspects. Second, I am now an old man who lived in Lebanon and Jordan fromthe early 1950s until the late 1960s, interrupted only by the two years I spentin England pursuing my doctorate. I earned my BA and MA at the AmericanUniversity of Beirut (AUB) and then taught there after obtaining my doctorate.I am therefore well acquainted with the culture of Lebanon, Syria, andJordan, as well as with AUB’s academic and social life, during those years.Al-Faruqi joined AUB at an early age and was greatly influenced by what ithad to offer.Third, I was privileged to have long discussions and friendly talks withhim during my visits to the United States and his visit to Saudi Arabia. I firstmet him in Indianapolis in 1976 at the international annual conference organizedby the Muslim Students Association (MSA) and the Association of MuslimSocial Scientists (AMSS). We had long academic discussions onIslamization and the future of Islamic psychology. It was his idea that Muslimpsychologists in North America should form a psychology branch within theAMSS. I spent three months in Indianapolis, sharing the same house with therenowned scholar Taha Jabir al-Alwani. During these months I was asked to ...

An overview of illness conceptualizations in African, Hindu, and Islamic traditions: towards cultural competence

Increasingly, research, teaching, and practice emphasize the need for cultural competency among healthcare practitioners. Most training programmes include modules on cultural competency based on a knowledge, skills, and awareness model. In line with the knowledge and awareness objectives of cultural competency, this article focuses on the conceptualization of illness from an Islamic, Hindu, and African perspective. It discusses spiritual illness, a category of illness recognized in all three traditions but marginalized in mainstream literature. This marginalization has given rise to debates as to whether a separate Islamic psychology, a Hindu psychology, African psychology (or other Psychology) should exist. This article explores these areas briefly concluding with arguments on the need for current teaching, research, and practice to take more cognizance of cultural views of illness.

PERILAKU KEKERASAN DAN SOFT SKILLS: TINJAUAN PSIKOLOGI ISLAMI DALAM MENGEMBANGKAN KESEHATAN MENTAL MASYARAKAT

Objective this article explains the psychology of Islamic-based soft skills in tackling violent behavior towards the development of community mental health quality. Violent behavior tends to increase late this requires serious efforts to mitigate them, not only because of adverse abusers, but also carries the risk of harm and harm to others, and society in general. One alternative is to develop soft skills countermeasures based isalami psychology. Soft skills are personal excellence someone associated with the non­technical things, including the ability to communicate, socialize, and self-control. Soft skills strong influence on ones success and strengthen personalformation are balanced in terms of hard skills, oft skills-based Islamic psychology meaningful self-development oriented image of man in Islam. Conceptually, soft skills has a positive effect in the development of community mental health. Empirically, the results showed that the soft skills that include self-control and emotional maturity, self-concept, interpersonal communication, and social skills, in an effort to raise our influence violent behavior.Keywords: Violent, soft skills, mental healt.

Reflections on the Possibility of an Islamic Psychology

Many studies have been done in non-Western academia that raise the issue of indigenousness, holding that it should be taken into consideration as an important element in explaining human behaviour. It is within this context that one can regard the studies and discussions on the notion of Islamic psychology. An investigation into the literature on Islamic psychology shows that although a good number of studies on the subject have been done, sufficient attention has not been paid to its epistemological foundations, e.g., its nature, origin, and scope. With regard to Islamic psychology, this study is intended to analyse the relationship between science and religion, the borders of religion and science, and the possibility of Islamic psychology as a nascent social discipline.

Response to ‘Reflections on the Possibility of an Islamic Psychology’ by Adem Sahin (2013) in Archive for the Psychology of Religion vol. 35, pp. 321-336

Response to ‘Reflections on the Possibility of an Islamic Psychology’ by Adem Sahin (2013) in <i>Archive for the Psychology of Religion</i> vol. 35, pp. 321-336

BUDAYA KONTEMPLASI SUATU KUNCI KEBAHAGIAAN HIDUP (WELL BEING): Dalam Perspektif Psikologi Islami

Contemplation becomes a necessity for individuals who want his happiness. Happiness is here not only means happiness lahiriyah alone, but also about the inner happiness that is hard to measure empirically.In this paper the word contemplation more mentioned the term "evaluation" or muhasabah, because the term is more often heard. This paper discusses how an individual effort that happy life (well-being) in this modern era in Islamic psychology perspective.In contemplation of the psychological perspective of Islamic culture can be beneficial for the individual to be more careful of his life. To gain peace of mind, it takes a kind of guidebook in life. So with no manual human steps to be sure, and no way home. This paper describes what a Muslim is supposed to make a guide book in his life in order to achieve well-being

Outlining a Psychotherapy Model for Enhancing Muslim Mental Health Within an Islamic Context

The central role that Islam plays in the lives of adherent Muslims throughout the world calls for more spiritually oriented methods of approaching psychological treatment with this group. This article explores the psychology of Islam with respect to human behavior, pathology, health, and spirituality. A general therapeutic framework of psychological intervention within an Islamic context is offered. Within the model, practical interventions are suggested that are consistent with the Islamic views of the varying elements of the human being. There is also a discussion of culture, assessment, and rapport-building considerations unique to the treatment of Muslim populations. This model is offered as a framework to be considered by clinicians working with Muslims.

A Comparison of Western and Islamic Conceptions of Happiness

Research on the confluence of culture and mental health has grown dramatically in the past three decades. However, this line of research has focused almost entirely on western populations and largely neglected people from other regions. Western conceptualizations of positive functioning cannot be generalized to the Muslim populations before indigenous investigations are undertaken. This paper looks at the Muslim understanding of a good life. A brief review of the conceptualizations of happiness in the West is presented first. Next, a selection of Islamic teachings relevant to the concept of happiness is compared and contrasted with scholarship originating from the West. It is hoped that this theoretical analysis will stimulate more informed empirical research among Muslim psychologists.

On Shielding from Death as an Important Yet Malleable Motive of Worldview Defense: Christian versus Muslim Beliefs Modulating the Self-Threat of Mortality Salience

This article argues that shielding from death is an important yet malleable motive. In particular, on the basis of conceptual insights into the psychology of Christianity and Islam we propose that shielding from death fulfills a more important psychological function among Christians than among Muslims. In accordance with this line of reasoning four studies all indicate that reminders of death trigger especially strong reactions of worldview defense among Christians, and less so (sometimes even nonsignificant reactions) among Muslims. The findings of the fourth study suggest that this is the case because among Christians reminders of death pose a stronger threat to their sense of self than among Muslims. In this way, the current article reveals that religion modulates the self-threatening influence of mortality salience on worldview defense reactions. This insight may stimulate a new generation of worldview defense studies that focus on religious and cultural moderators of worldview defense and that do not...

Islamic Psychology and the Call for Islamization of Modern Psychology

The shifting of paradigms in modern psychology has left modern men in a state of confusion on the issues pertaining to what should be the paramount concern of psychology and in the proper understanding on the topic of human nature. In a contrastive manner Islamic psychology which has been promoted by Muslim scholars alongside with the process of Islamization of knowledge and education, has its roots in the philosophical ideas of early Muslim scholars. Its resurgence, which started some two decades ago, is seen as an initiative to introduce Islamic understanding on man to the conflicting ideas prevalent in modern psychology. Its approach, which is mainly philosophical in nature, goes back to the ideas on man mentioned in the two primary sources of Islam, the Qur’an and ×adÊth. Islamic psychology with its comprehensive ideas on human nature has been seen by Muslim scholars as a new perspective in psychology that can fill in the lacunae present in the modern psychological thoughts on man, and clears the mist that surrounds most Western theories on man. This paper represents an attempt to analyze and also synthesize Western psychology and Islamic psychology in terms of their nature, development, contributions, and problems.

HUSN AL-ZHANN: THE CONCEPT OF POSITIVE THINKING IN ISLAMIC PSYCHOLOGY PERSPECTIVE AND ITS BENEFIT ON MENTAL HEALTH

This study wants to explain that positive thinking in perspective of Islamic Psychology, and to prove thatpositive thinking and mental health have a significant positive correlation. In Islamic psychology, positivethinking (husn al-zhann) is a qalb behaviour and one of good akhlaq (personality) which motivate tothink positively to the God and others. Doing positive thinking to the God is indicated by tawakkal (trustin God), feeling love and forgiveness. Doing positive thinking to the others is indicated by absence oftajassus, tahassus, hatred, and hasad. The correlational anlysis found that positive thinking and mentalhealth have a significant positive correlation (r=0,364/ sig=0,001). The regression anlysis found thatpositive thinking to the God is more influence on mental health (t= 3,409/ sig=0,001) than positivethinking to the others (t= -0,271/ sig=0,787).

South African Muslim Psychologists' Perceptions of Mental Illness

This study explored perceptions of mental illness in a sample of 10 female Muslim psychologists in a South African city to determine the influences of religion (and Islam specifically) on their understanding of the aetiology and treatment of mental illness. Participants responded to a semi-structured interview. The data from the interviews were thematically analyzed. Four themes emerged from the analysis: mental illness as maladaptive coping, religion as a resource for wellbeing, influences of personal religiosity on therapy and openness to collaborative treatment

Empirically based psychology of Islam: summary and critique of the literature

In this paper, we systematically review the growing empirically based psychology of Islam. We arrive at 10 conclusions: (l) Islam is a multidimensional religion; Islam might mean different things to different people, and some people might adhere to some of its elements but not to others; (2) Islam is similar to, but is different from, other religions; (3) Islam's role in the lives of Muslims seems mostly positive; (4) Some types of Islamic religiousness are negative; (5) The empirical findings have not been translated yet into clinical applications; (6) Most of studies conducted among Muslims provide only a birds-eye view of Islam; (7) Empirical studies of Muslims are scarce; (8) Empirical research on negative types of religiousness among Muslims is sparse; (9) The majority of research in this field has been restricted to convenient samples; (10) Several important topics with implications for Muslims deserve further consideration, and there is a need for more varied research methods in studies of Muslims. The implications of these findings and the limitations of this review are discussed.

Reliance on God as a Core Construct of Islamic Psychology

“Reliance on God” is one of the spiritual virtues and a major stage in the ascension toward God's proximity. Its practice is highly recommended for believers (Kor.26:217). Prophet Mohammad is told: “Put your trust in God, He suffices as a guardian” (33:3). Allah also mentions that true believers put their trust in their Lord (Kor. 8:2). God calls Himself dependable, trustworthy, and manifests Himself throughout the Koran accordingly. Stories from the Koran demonstrate that God was sufficient for Prophets and believers who put their trust in Him, and relied on His support. Empirical studies demonstrated the significance of reliance on God as a coping strategy in the reduction of anxiety, depression, and restitution of hope (Bolhari et al., 2000; Ghobari et al., 2004). In the current paper, the process of developing a conceptual model to define and delineate reliance on God is illustrated; procedures for the operationalization of this construct by utilization of semi structure interviews, and a Likert type scale are reviewed. Moreover, the results of some findings in regard to the relationship of mental health status of college students with degrees of their reliance on God are explored. Finally, the significance of reliance on God for spiritual maturation and psychological wellbeing is explored.