WESTERN PSYCHOLOGY AND ISLAMIC PSYCHOLOGY IN DIALOGUE; COMPARISONS BETWEEN ISLAMIC THEORY AND WESTERN THEORY OF PERSONALITY

Received: 18th December 2016; Revised: 15th January 2017; Accepted: 21 th February 2017

Subhan Ajrin Sudirman Abstract : In the mid-1960s, humanistic psychological figures UIN Imam Bonjol Padang such as Abraham Maslow, Antonio Sutich, Charles Tart, Email: [email protected] Stanislav Grof began to reconsider the dimensions of spirituality and the object of ontology-metaphysical into the field of psychological research. By opening up to a spiritual experience and adopting it into the discipline of psychology through therapeutic techniques. They view that the perspective of modern psychology tends to be partial-particular, so that in its implementation it is often unable to cope with the full humanitarian crisis. As the teachings of monotheism, Islam certainly emphasizes the importance of the foundation of monotheism in all its dimensions, including in it concerning the systematics of thought associated with the religious dimension. This concept is also the main foundation for the principles of epistimology in Islam, as well as the principle of unifying and strengthening the integration of science. So the allegation that Islamic psychology has no epistymological foundation is an unfounded claim, apt to be ahistorical and a priori.

Keyword: Western Pshychology, Islamic Psychology, Western Theory and Islamic Theory

A. BACKGROUND separate philosopy and psychology, giving Since the middle of 19th century the definition of psychology as study of which proclaim as the born of contemporary mental, minds, attention, perception, psychology in Western world, there are so intellegence, motivation, and memory. This many definition and terms about definitions was pioneered by Wilhelm Wundt. “psychology” that offerede by the Meanwhile the third definitions which psychologists. Each definitions has certain reflects psychology as independent study that characteristics along with trends, assumtion, means psychology is a study of organism and the genres that creators believe. attitude, such as cat to the mouse, human to Although, the making of psychology their kinds, and so on. The last definitions definition can be simplified in three terms. founded by John Watson. The first one tend to more Islamic psychology as a new study philosophic, where psycology define as a which developed in the early 1960s not get study of soul (psyche), as done by Plato much peoples attention if we compare with ( 427-347 SM) and Aristotle (384-322 SM) wesetern psychology that last for centuries. about the consciousness and mental process As new disciplines, Islamic Psychology born that related to soul. The second terms try to as the antithesis towards any genres of

37 38 Al-Qalb, Jilid 9, Edisi 1, Maret 2017 modern psychology. Their open-minded psychology science was supported by three character today, the modern psychology must main pillars (Kuhn, 1970). First, psychology redefined themself, so Islamic Psychology must be universal. It means there are general can be one of the alternative. principles and also probability laws, that Eventhough western psychology become science developing standard. For focus on the ego as a subject and object example, study of perceptions, memory, and which become a center foundation of learning should be able to overcome the hedonism and wesetern individualism, while overlap of certain socio-historic factor. Islamic psychology based on spiritualism, Second, based on empiric method, because but both of them have similar point namely following rational consideration from logical human as an object of their study. empiric philosophy, modern psychology also intact with beliefs about the truth through Its undeniably that the developing of methods. Especially beliefs that using modern science has dominated by secularism. empiric method and mainly controlled The long term beliefs in modern history until experiment, researcher could acquire finally derives deep gap between scientific absolute truth about the main problem and activity and religious stuff, and also reduce causal networks where main problem the spirit of study of spiritual (Glock & Stark, presents. Third, research as the locomotive of 1993). The dominant point of view in advance. Derivation of prior theoritical modern scientist is science work on empiric assumptions are modernist final belief plain which deny mythical-non-empiric plain. towards progressive nature of research. Because the object of study among them was Because of empiric method applied on different, so the talk about the relationship psychology main problem, psychologist between science and spiritual stuff “learn” more about the basic character. The consiodered as irrelevant. wrong beliefs could be avoided and Similarly with modern psychology. psychologist turn to enforcement of neutral As one of science discipline, psychology values and reliable about any segment of considered as an entity from scientific objective world (Nashori, Suara representation which empiric-realistic so Pembaharuan, 21 September 1996). could be possibly approach with objective The effect of three main pillars of approachment. Because of its objective psychology development above more character who away them from religious powerful in science tradition (modern science. Eventhough, in certain psychologist psychology). Because the effect of forced emerge some assumption that religious using of scientific method in psycology has spirituality as the cause of stagnancy of severe the process of dehumanize (human science. In contrary, science according to only the object of controllable experiment). several religious expert become threats The scientific framework has limited even towards religion dogm (Thouless, 1992). reduce the analitical process and synthetic of History told that most of modern the mainstream psychologist about the psychologist, separates God from human conception of truly human personality. The subjective experience. This religious- human attitude as a psycology analitical subjective experience still considered as object only viewed through visible “non” scientific stuff. In their perspective, if experiment (objective-empiric) while those experiences wants to scintified, so it invisible things (metaphysic) considered as should require scientific standard – logic- non-scientific and out of their scientific rational-empiric. As the holder of legacy in representation. Finally, inevitably, modern era, psychology also exist in the psychology specially put themself on the “train” of scientific method as other science state as “one of the authority source” for conduct. Hence, the developing of modern human activities because their big obsession of human psychologic problem, in the end Subhan Ajrin, Western Pshychology and Islamic Pshychology…39 emerge incoherence in their concepts and Western Psychology in isolated from the main culture current developing concept of human (Bergin, 1994). personality in Islamic Psychology The above things nonetheless, perspective? because the modern psychologist deny the important of spirituality dimension, even in C. PURPOSE AND SIGNIFICANCE OF the final chapter of his life, Maslow confed THE STUDY the exist of human needs on spirituality, especially define the unique attitude of The research aims to answer the human who needs special analysis from research questions above to know the personality psychology theories based on concept of human personality in Islamic religious spirituality. Such as radicalism on psychology persepctive. This goal achieved religion which hype today, popular suicide firstly by conducting a complete illustration bombing called syahid bomb, the hype of about human personality concept in locus of dzikir member and muhasabah and another Modern Psychology, then study critically the religious activities. Could be in modern concept of personality of those three personality psychology teory, those attitude mainstream genre of Modern Psychology reflects self-realize. through Islamic Psychology point of view. After that, the researcher try to drag Derive from todays phenomenon, we implications from the result of this critical need to born a new approachment in study in effort of digging the principle which personality psychology context, namely contain in islamic intelectual world which psychology that support human personality expected to become a source value to the phenomenon whther visble or not, developing of human personality concept psychology that based on the oriental culture towards Islamic Psychology paradigm. and religious-spiritual values. It straight to Uichol Kim preposition, as cited by Achmad Academically, the study of human Mubarok, human not even enough personality in Islamic perspective is a understand by Western psychology, because significant effort in relation of completing its only study the Western human according the scientific properties in Psychology, to secular culture which backed the born of it. Tasawuf or Islamic Psychology discourse To understand human in another hemisphere which massively done, where toward this also use culture-based where human lived. study expected to bring special color to the Hence, this research will try to explore the dinamic development of human personality ideas around Islamic psychology perspective. in anticipating the life problems. Beside that, practically, the result of this research expected to be able to arise awareness in B. RESEARCH QUESTIONS specially the muslim psychologist to keep bring their ideas in develop researches which From the explanations above, the support the concept around Islamic main problem is how does the human psychology. personality concept in Islamic Pschology perspective? The limitation of this research question as follow: D. THEORY FRAMEWORK 1. How does the human personality The research that conducted by concept in Western Psychology Hanna Djumhana Bastaman about “Islamic perspective? Approachment about healthy Personal 2. How is the theoritical implication (1995,12) shows that there are polarize about from critical analysis of three personality in a muslim: weak muslim and mainstream (psychoanalysis, super muslim. The super personality in her behaviorism, and humanistic) 40 Al-Qalb, Jilid 9, Edisi 1, Maret 2017 point of view which able to aware his or her E. RESEARCH METHODOLOGY image position in range of polarization The study use qualitative method with between two poles. His works emphasize on bibliography approachment. Qualitative exploration of the understanding methods method is a research procedure which result and personal development to become muslim descriptive data such as written words or personality., which started from costumize, utterances from peoples and its attitude example, understand, and application of which able to observe supported by literature worship. study or reference study based on The Abdul Mujib research (2001) bibliography deepness contain data and about “Islamic Personality in Psychologic numbers, so the reality can be understood Perspective” is scientific works that presents (Moleong, 2001). more about Islamic intellectual in formulate The reason of using qualitative the human personality concept. method, as explain before is to compare two Unfortunately, the explanation about the scientific paradigms; Modern Psychology human personality concept still only around and Islamic one which use enforce this paper about human structures, which he derives in to expand it in descriptive qualitative form. three shapes; body, nafsani and soul. The explanations is not yet lift the human Bibliography research method is a personality in Islamic review part of Geisteswissenschaften (analysis of comprehensively, including dinamic and humanity science) which more focuses on development of human personality in Islamic perception, structurized effort, and utilizing perspective. the environment which more about philosphic and theoritical whim of empiric Therefore, Syamsu Yusuf and Juntika validation and related to values (Muhadjir, Nurihsan (2008) about “Theories of 1996). Personality”. The paper give more portion of explanation to varies theory of human The effort of comparing system from personality in modern psychology paradigm basis which contrary need more perspective, then from any theory can be text analysis so the pattern of the study drag to give contribution on expanding dominated by bibliography study. Along with explanation about guidance and counselling. bibliography analysis theory which more Eventhough in the end of discussion about focuses on the effort of philosophic and Islamic personality psychology, the theoretical whim rather than quantitative discussion flow more explore Alquran verses validity, so the truth that expect to achieve is and Hadits as justification stuff on Western substantive truth. counselling and psychotherapy concept. By comparing human Theories of Exposure on his dry paper from detail Personality in modern psychology with Islamic concept, there are only counselling Theories of Personality in Islamic intellectual and psychotherapy concept which tend to world, including Alquran, Hadits and tasawuf mean partially. so it expected there is something substantial. Varies of research and paper above Because the study talks about human could be a comparison stuff for this study, personality in Islamic Psychology but couldn’t be concrete standard, because perspective, so the main sources are the the scope of the study differently assume by monumental works of modern psychologist. pattern and color. Such as (1) Sigmund Freud “On Creativity and the Unconscious,” “The Future of Illusion, dan “Totem and Taboo; Some Points of Agreement between The Mental Lives of Savages and Neurotics” to get Subhan Ajrin, Western Pshychology and Islamic Pshychology…41 illustration about Psychoanalitic personality, In other words, this is an important (2) Skinner’s thought, Bandura and Pavlov approachment as the guidance for the writer which exist in Calvin S. Hall’s paper in analyze the language that used by both collection and Gradner Lindzey “Theories of expert. While in analyze the data we use Personality” to get illustration of content analysis. It is a research technique to behavioristic theory of personality, (3) make inferences which replicable and valid Rogers’s work about Contemporary Issues in data by concern on its context (Krippendorff, Psychology,and Maslow about Religion, 1991). It acquired through discussion result, Values and Peak Experience to get seminar and judge expert in psychology field., illustration about humanistic personality, (4) translation, Hadits and Tasawwuf. The Imam al-Ghazali “Ihya’ Ulum al-Din,” analysis mean to analyze the meaning that Abbas Mahmud al-Aqqad, “al-Insan fi contain in every ideas of Modern and Islamic nadzariyyat al-Qur’an,” and so on. Personality psychology. Based on the content Another sources are Tasawwuf, tafsir, that include on both ideas the classifications Hadits and Psychology that discuss about the conducted with several phase, identification, dinamic structur of human personality, and categorized, and interpretation. also the other secondary books that talk about Therefore the selected method to thought and ideas about islamic Psychology presents the paper is descriptive analysis such as the paper of Djumhana Bastaman, method , means that the writer describes Abdul Mujib, Malik B. Badri, Fuad Nashori whole modern personalitiy theories which Saroso, Yunasril Ali, Abd al-Rahman grafted on three big genres of psychology; Badawi, Jamal al-Din al-Qasimi al-Dimashqi, Psychoanalitic, Behavaiorism, and Djamaludin Ancok, Elmira N. Sumintardja Humanistic Psychology, continued by and some of Tasawuf and another analyzed them critically to see the weakness Psychology which used by the writer as the of each theories of personality that include in analytical knife to explore islamic personality three ideas of the genres, and finally the discourse as the theoritical implication from writer try to explore the implication from critical analysis on modern psychology of analytical result to dig the principles which personality. contain in Tasawuf that expected to become As maximum as possible the data value source for paradigm developing of acquired from primary sources, but there is Psychology especially Islamic Personality also chance to acquire data from secondary Psychology. sources. Primary data is the authentic source which derives from competent figures. F. RESULT Meanwhile secondary sources are supporting data from secondhand that could be The born of any personality genres in translation, opposes, comments and citations psychology world is a representation of towards primary sources which related to the modern human scientific effort to understand study title. After that it will analyzed and human selfness perfectly, besides to show the concluded to keep the validity and reliability limitness of western expert’s knowledge in of the research., all the data confirmed with formulaze the internal structure of human. It the sources through cross check tehnique. is because of the scientific framework that become the base of western expert’s To achieve accurate translation about investigation, as the result they found the content and the concept of personality themself in limitness especially on analysis theory in Modern and Islamic psychology, process and synthetize the whole human the writer use hermeunetic approachment by personality concept. They troubling some Gadamer. It needed because the object of the difficulties in describing things that out of study that impossible to get the meaning human rationality, the metaphysic stuff. without translation method. Those things appear on three mainstream 42 Al-Qalb, Jilid 9, Edisi 1, Maret 2017 genres of modern psychology; Psychoanalitic, Elaboratively in Freud point of view, Behavaiorism, and Humanistic Psychology. human only the biological creature. Human The Psychoanalitic is the oldest lives, born and grows only because the work psychology genre in modern buildings of of cosmic power towards inorganic things. psychology. It pioneered by Sigmund Freud This point of view clearly affected by (1856-1939). The genre emphasize on human Charles Darwin’s thought that human not personality structural analysis that stabile and more than just animal. Hence, human is no fixed. The perspective of this genre, human diferent with the creatures that moves only have three structure of personality; bilogical based on instinct called eros (life instinct) (structure id), psychology (ego), sociology and tanatos (dead instinct). Because of (super ego) (Freud, 1958; Hall & Lindzey, human only animal that moves based on eros 1970). When human were born, they only and tanatos, so the values only just self- have id or pushing that requested to fulfill. defence mechanism, form of reactions and On the next level, superego grows inside sublimations. Becaus the values is not strong human. It forms when someone interact with enough. Or in the other words, Freud says others. Between id and superego often that human doesnt have goodness value appears conflict. Id represents personal inside them (Hall & Lindzey, 1970). importances, while superego represents In other words, all human behaviours community nomrs. To manage both in this point of view become actualized mechanism, then ego take part. because of this sexual libido. It shows that By dividing the three aspects above, the actualize of this psychology and so the highest level of human personality is sociology aspect only motivated by sexual superego, but this level illustrated by Freud role (syahwat). If the libido didn’t wants to as irrational behaviour because it focuses be actualized it means so it psychology and wide values, not the values that exist in sociology aspect will not realized, but if it human’s consiousness itself. Because Freud wants to be actualized indeed the believes that the main booster of human enforcement of primitivity of human consciousness is live instinct called libido, behaviour, because everything pushed by the most dominant is sexual libido which sexual libido which centered on id. In located in id structure (biological aspect of addition, the life goals of human according to human) On account of the strength of libido Freud only to pursue the pleasure, hedonism, inside human, it can overcome the minds and and growing the impulses of their primitive movement (Freud, 1958). According to Freud, libido, not wants to build truly humans love. human mind and movements derives from Next, Freud didn’t distinguish libido power which specify as sexual pushing. between physical and psycho energy. Libido And all psycho distraction is because of which centered on id (biological aspect) is sexual conflict from undistributable libido. In the only energy that used by psycho and addition, Freud’s therapy directed to the physic aspect by turns. It means that human pleasure and reality principle, without live in this world only just physical creature, concern the Divinity norms. He states that moved by physical nature, and never confess religion too much prohibits human and spiritual nature. Hence, if Freud says psycho considered as the main cause of nature on human personality structure so psychological stress distribution. Freud says, indeed the aspoect is not spiritual one, the stresses which settle in under conscious because Freud did not know the spiritual distribute through minds logic. For example aspect in his structural theory. married before accident, Freud assume it as From above expalantions, human in “safe valve” of distributing the sexual Freud’s point of view doesn’t have freedom stresses (Ancok & Suroso, 1994). to define its behaviour. Human is the organism that his behaviour defined by some Subhan Ajrin, Western Pshychology and Islamic Pshychology…43 determinants and human determinant derives confess that human is the manifestation of from human inside (id factor). This point of complex creature, having so much needs view of course so deterministic and deny the dimensions to fulfill their life, so that nature concept which exist since human were someone not just explain that some born. As the logical creature and besides behaviour is the result of linear causal of have religion, of course this kind of theory situation or motivation. Humans refers to should be criticized, because human didn’t complex creature with complex wants and want and can’t be similar with animal. There needs as well, so it will be tough to predict are another potential that should see through the sorce of their actions and though (Hadhiri, different dimensions between human and 1995). instinctable animal. There is a nature concept Next, the Behaviourism, the genre on human that deleted in Freud’s theory. that postulate its theory on human behaviour Freud forget that when human conception changes. They deny the human stabileand occurs, so inside them sticked potential to fixed psycho structure. The behaviourists return to God, return to the real truth believes that individual behaviour can change (Ibrahim, tth; Berteens, 1979). This aspect because of their sorroundings. Skinner clearly implicit that when someone were (1904-1990), states that generally human born, its not just filled with instinct (id), but behaviour can explained based on the theory also inner heart that works to calls human to of operant conditioning. Human do return to the truth. Beside that accumulation something in their sorroundings to emerge of human instinct that direct into some effects, no matter about needs fulfill or avoid pushes to act should convinced source from punishment or unpleasure experience. Every shape that integrated through logical process, human actions are understandable in this inner touch and moral beliefs and religion. framework. So does Watson (1878-1958), While animalistic instinct is not get that affix, tells that human action and reaction towards so they still in the shallow shape, unprocess, a stimulus only related to the reinforcement but vegetatively need to restore for the (reward and punishment) principle. Human existence of those creature (Brill, 1966; doesn’t have will power. They just a “robot” Freud, 1913). which react mechanically on reward and Freud’s explanations about the punishment. For instance, the main function abnormal behaviour which derives from of pscychologist is create or condtioning the libido strength shows the shallow thought, good sorroundings to shape good behaviour. because the pushing power has blind human Above explanations shows that the and make them powerless to develop dinamic structure of human personality is not themself to the positive way, but direct them different with animals. The discoveries into deviances behaviour in overcome, hold, which resulted from animal research in this and manage their sexual push. The powerless genre often applied to analyze the human human against their libido pictured by Freud concept, in fact the animal behaviour is as a pessimistic creature to release from that distinctly different to the human, whether on impulses handcuff (Freud, 1961; Hall & assumption side or the real action. The Lindzey, 1993). structure theory assume from neutral (empty) The power is simplified to cover the human concept, didn’t have gift potential at possibility of another power that able to all. The existed behaviour is a shape of habits move human to think and act. As if there is which formed by the sorroundings. no potential inside human, whether logic, . The genre, of course, really inner heart and beliefs on supporting deterministic and have reduce trends, that supranatural power like faith and piety to his assume human doesn’t have soul, motivation, God, that develop by themsemself to fight and freedom to define their own behaviour. against the instinctive things. In fact, must Basicly the human behaviour are unique and 44 Al-Qalb, Jilid 9, Edisi 1, Maret 2017 complex, but in this genre’s point of view its humanic concept. Eventhough it affected by just a dead things, machine which works psychoanalysis and behaviourism but it has because receive the strength factor such as significant unapropriate even it emerge to punishment and reward. Behaviourism views critized both previous genres that views has the human behaviour controlled by inner doing dehumanized which denied unique factor but fully affected by the visible, image of human. The main pressure that measurable, predictable and descriptive behaviourists did to the stimulus and environment. According to the theory, human behaviour that observable and also the called as homo mechanicus, machine man. pessimistic view towards human reality, Machine works without motivation in the viewed by Humanistic as over simplify, background, fully defined by objective factor which ignore human itself along with their (fuel, engine condition, etc). Human is not inner-experience, also the complex human count even right or wrong but so plastical, behaviour such as love, values and beliefs, can be formed to any shape according to the the potential to self-directing and self- environment they live or prepared for them actualized as well. So humanistic psychology (Hall & Lindzey, 1993; Reber, 1985). Finally, really focuses on human itself as unit that the complexitiy inside human views simply illuminates the individual experiences, which by this genre. define the observable behavior. Related to The concept of human in this theory this discussion, self-humanistic psychologists point of view only observe and measure so close to dualism concept-physical religion: through the approachment towards only human body versus soul or minds (Ancok & physical and technique. Human only assume Suroso, 1994). as the observe object, no need to interview to The follower of humanistic get the information about themself, their psychology were disagree on pessimistic feelings and desire was denied. Their totality, view towards human reality which founded complexity, and uniqueness views as by Freud or neutral view of (not bad and not something simple by the behaviorism (Roger good) behaviorist. According to humanistic, B, 1969; Wulff, 1997). Human totality has both genres views human behavior wrongly parts from the things that can be learn that the whole behavior defined by outside quantitatively and more exact until only power; is it unconscious motives or learned qualitatively and non-exact. This childhood conditioning or neighbourhood psychology genre basicly just learn one side effect? In contrast, humanistic genre believes or half side of complex human totality and a more positive concept about human nature, ignore one or another side. The that human basicly a good creature. Human Behaviourism only spot the senses cruel actions and individualist views as dimensions of human quantitatively and patologic behaviour that caused by refusal assumes that as reality. In fact there are still and frustrating on the good deeds. A human more non-senses dimensions that existed is not view as passive automatic machine, but inside human that can only approached the active potential member that have right to qualitatively. choose his own fate and others (Bastaman, The third psychology genre is 1994). Humanistic, the genre that emphasize on However, because of the genre is human powerand privillage. Human were really depend their structure theory on human born with images and good attribute and power, so that the philosophic orientation prepared to do good deeds as well. Among tend to antrpocentric, which called put those good images there are special ability human as the centre of any experience and its such as think, imagine, responsible and so on. relations, and also the main determinant to The orientation of this genre more focuses on whole events that related to human and humanity pattern; so it well-known as humanity problem. Derives from this Subhan Ajrin, Western Pshychology and Islamic Pshychology…45 philosophy this genre finally trap on over . The next advance, it’s so “fresh” to optimistic, where human only views its the muslim psychologist where the quality, through some conscious process and psychology world not only filled with null self-quality expansion has succeed to solve concept as elaborated prevoiusly. The their problems (Reber, 1985). emerge of Transpersonal psychology that We can’t deny, the view of human basicly different with three previos genres. will always return to goodness, but the ability Based on the critics and revitalized towards to return is highly depend on several factors, previous genres, the transpersonal such as education, socio-culture, and psychology born as the intermediate level of menaing-scale whether in human humanistic psychology and we could say sorroundings. Therefore, human will always become the fourth genres in psychology need direction to living their life. This genre world. Transpersonal psychology try to also views human by basic pattern and combine the psychological tradition with the potentially limited (Ancok & Suroso, 1994). big religion habits of the world. The genre This point of view clearly optimistic and also wants to reveal the deep messages from even too much towards the effort of human religion spirit which often forgotten by their resources development, so human view as own follower, called sophia perennis. single determinant that able to do “God’s If we could investigate the historical role”. flow of this genre, basicly it pioneered by The optimism of this genre on view psychology figures that worry about the human, of course will affect on human situation of modern Western community in quantitative problem itself, where they try to that time who lived in plenty of wealthness asides their unfreely dualism of subject- but poor spiritually. We can mentioned here object. From here the human arrogance for example, Anthony Sutich (1907-1976), emerge as the single determinant on theirself the founder of The Journal of Humanistic and sorroundings. The genre too concern the Psychology, as the founder of transpersonal self-awareness and absolute human free psychology. He collects the figures who has needs. As the result, the question about similar concept and ideas in his house in where is the human future, is highly depends California. They discuss informally the on human good will itself without realizing unconcerned topics by humanistic and there is a limitation tool on everything they potential human movement that day. The did (Khan, 1997). meeting were attended by Abraham Maslow (1908-1970), the humanistic psychologist Therefore, the emerge of theocentric that popularized peak experience. The were expected to prevent the grow of discussion runs interstingly, not because the antropocentric extreme in humanistic various topics, but Sutich who lead the psychology, it also will expand the horizon discussion on unwell shape due to chronical of human living world (Najati, 1995; diseases. He leads the forum with the mirror Bastaman, 1994). Because human not only above his head. Stanislav Grof (1931), conduct horizontal relation with nature (own Maslow, dan Victor Frankl (1905-1997) then self and sorroundings), but also enforce the propose the term transpersonal for the transcedent relation to God. Therefore, the psychology movement that they build concept like divinity, faith, and worship need (Capriles, 2000). to introduce on Humanistic Psychology, besides integrated and strengthen the spiritual Along with another humanistic dimension in socio-cultural-psycho-somato figures, Sutich established The Journal of dimensional system just like today, so that Transpersonal Psychology in 1969. The the human existence become the unit of journal start to direct their attention on socio-cultural-psycho-somato dimension/God human spiritual dimension. The research taht spirituality. conducted to understand the soul symptoms 46 Al-Qalb, Jilid 9, Edisi 1, Maret 2017 like peak experience, mythical experience, according to Islamic perspective is holy spirit extacy, soul awareness, cosmic awareness, and noble (Q.S. al-Hijr, 29). actualized of spiritual experience and Even undoubtful that this genre often spiritual quotients (Zohar & Marshall, 2000). mention and confess the exist of spiritual .Just like the humanistic psychology, power inside human personality structure, transpersonal also pay attention on human but in this case its not about religion, but spiritual dimension, the different is if only limited to human depends on something humanistic more utilize these potential for uncertain/unrealistic. As Frankl said that the enhancing the relationship among human, means of spiritual is not touching ther while transpersonal psychology more religion stuff. Spiritual means as the core of interesting to study the subjective- humanity and the source of life meaning and transcedent experiences and also the potential from any ability and human noble extraordinary experiences of human spiritual. incredible nature. Spiritual according to this The glance illustration about transpersonal theory’s perspective only human’s aspire to psychology shows that the genre try to live meaningfully, and the source of humanic elaborates and do some scientific analysis quality (Frankl, 1973). This meaning is towards dimensions that so far assume as the different from the meaning of the spirit in field of mysticism and spiritualities. Even latif, ruhaniyyah dan rabbaniyyah (Al- still in early analysis level, the transpersonal Ghazali, 1980). The force of course different psychology already shows that outside under with the meanijng of spirit in Islamic consiousness there are various of other perspective that really soft, latif, ruhaniyyah dimensions that have extraordinary potential. dan rabbaniyyah (Al-Ghazali, 1980). Hence From above elaboration, the structure just like another psychologists who hang on of human personality at least there are not their theory on scientific method, in addition, just physical and psycho element, but also the discoveries only limited to scientific contain spiritual element. And from three version of spiritual experience. There is one determinants; physic, psycho, and spiritual thing that forgotten by Frankl that the that existed inside human, the spiritual spiritual experience will emerge its function dimension become distinguisher dimension if they involve directly, not just observe. between human and other creatures (Frankl, Hence, at least the spiritual experience 1973). This dimension according to Frankl is approached by profetic-scientific methode in implemented to conscios space and really order the result could touched and not merely experience and realized by human, although describes. for most people yet actualized or still Furthermore, as elaborate by unconscious potentiality. However the Bastaman, Sukanto and A. Dardiri Hasyim, dimensions situated in unconscious space, the psychology development expected to but its not similar and there is no relationship advance and meaningful to that spirit and with the primary instincts that also stored in Islam is the completing reference of the unconscious space. A quite revolutionary discourse (Bastaman, 1995; Sukanto & view about human and their consciousness Dardiri, 1995. Bastaman watch this (Frankl, 1973). metaphysic phenomenon as Level I of The spiritual point of that explored by metapsychologyc that the intermediate level transpersonal genre seems like Islamic view of the consciousness with the assumption about human that have spiritual element there is still the continue that probably besides physical and minds. However, the untouch by the contemporary psychologist, spirit as one of three human determinant that but actually it can be completed if refers to so far followed by transpersonal as life Tasawuf that analyze more about spirit and pattern determinant, in fact not the spirit in human spirituality (Bastaman, 1994). Islamic point of view. Meanwhile spirit Subhan Ajrin, Western Pshychology and Islamic Pshychology…47 Islamic Psychology Paradigm about role as completing of themself, just like Personality existed in every attitude/actions. Meanwhile In Islamic Psychology literature, the organic refers to body and thier parts term of personality begin to well-known (Zidadat, et al, 1986). especially after the touch between Lastly, nafsani substance. Majority contemporary psychology with the needs of translations to Bahasa nafs equal to soul or islamic discourse development. The case self. But in this case, nafs is psycho-physical doesn’t mean that Islam are not sensitive to substances (body-soul) of human, where the knowledege development, but the essence of organic component unite with spiritual so personality/ syakhshiyyah itself didn’t reflect that create potential but able to actulized if the islamic fundamental values. It refers to human try on it. Every component has hidden human substance that consist of body, powers and able to move human behaviour. spirituality, and desire. The three substances The actualized of nafs build the behaviour, firmly distinguished, but certainly the grow itself affected by internal and unseparated. external factors (Malik, 1972). Nafsiyah Body substance is one of the aspect aspect has gifted potential that exist on inside human that seems materially. The human psychophysic and gifted since born shape and their existence sensible to human, and will become the activator and like body and the parts such as hand, legs, determinant to human behaviour whether eyes, ears, and so on. In other words, it attitude, actions, utterance and so on. consist of physical organism structure. Inside nafsiyah aspect there are three Human physical is more perfect rather than dimensions that have different roles to one other organism. Every biotic creature should another, as follow: have similar material element, made of soil, a. Heart Dimension (al-Qalb) water, fire and air (De Boer Tj, 1967). The four elements is the abiotic (dead) substances. In relation to this dimension, al- It will live if the physical life energy is Ghazali divides two definition of heart: injected (al-Thâqah al-Jismiyyah). The life organic heart and spiritual heart. Organic energy usually called soul, human live heart is one of the parts inside our body like a because of it. By this power, human body can clump of flesh shape like sanubar fruit (inner breath, feel pain, hot-cold, bitter-sweet, person) or banana heart that situated inside thirst-hunger, and every biological taste. the left chest. Usually it called heart. Meanwhile spiritual heart are soft (lathif), While, spiritual substances are human rabbani and ruhani that related to organic psycho that become the essence of life. The heart. Its the essence of human (Al-Gahzali, ruh is different with spirit in Psychological 1980). term, because the ruh theme more about substance, different with spirit that close to Heart in the first definitions has tight effect rather than ruh. Several expert calls relationship with medical science and ruh as soft body (jism lathîf), there also irrelevant to religious and humanity. It called them as simple substance (jauhar related to animalistic thing. While the second basîth), and also spiritual substance (jawhar definition related to softly soul, spiritual, rûhanî). It is the activator to human body Divinity, that relate to organic/body heart existences. They are invisible. Al-Ghazali (Nasution, 2001). The second definition of called them al-Ruh al-Jismiyyah (material heart holds human reality due to acceptable spirit) (Al-Zubaidi, 1989). Ibnu Rusyd views nature, willing, think, knowing, and deeds, the spirit as the early perfection image of become target of command, punishment, natural organic human body. The early mock and God’s demands. The spiritual heart perfection because the ruh can only be is the essences of human desire/nafs. It works distinguished with another perfection that as guidance, controller, controller of other 48 Al-Qalb, Jilid 9, Edisi 1, Maret 2017 nafs structure. If its normally works so the cognitive power it only limited on cognitive human life will be better and straight because that achieved through taste approachment it has origin nature of ilahiyyah and (zawq) not thought one (Al-Najjar, 2001). rabbaniyah. The nature of iilahiyyah is The power of heart not limited on supra-conscious nature that transmitted from achieving the awareness, but able to achieve God. By this nature human not just knows supra-awareness level. It able to drive human their physic and social sorroundings but also to spiritual, religious, and divinity level. All able to recognize their spiritual and divinity those levels are human supra-awareness , sorroundings (Frager, 1999; 2002). because of its higher states higher than Al-Ghazali states that heart has an human ratio. Human with their heart able to instinct called al-nur al-ilahy (the light of justify the revelation. The rational truth of God) and al-bashirah al-bathinah (inner eye) revelation and also supra-rational as well. that illuminates faith and beliefs (Al-Ghazali, The rational nature able to captured by 1980). Al-Zamakhsyariy firms that heart was human logic, while supra rational only created by Allah SWT, according to its origin caught by by heart. In addition, the function nature and its trends to accept the truth. From of heart not just feel something but also this way, the spiritual heart is the essence achieve the supra-rational knowledge (Al- part of human nafs/desire. It works as the Ghazali, 1980). guidance, controller, and control the other b. Logic Dimension (al-‘aql) structure of nafs. If its normally works so the human life will be better and straight because Logic is nafsani substance which it has origin nature of Ilahiyyah and situated in brain and work to think. It rabbaniyah. The nature of Iilahiyyah is supra- resulted from brain, where it has inner light conscious nature that transmitted from God. that prepared to achieve knowledege yet By this nature human not just knows their cognitive. Logic is human thingking-power physic and social sorroundings but also able to achieve rational knowledge and able to to recognize their spiritual and divinity define human existence. It also able to sorroundings (Frager, 2002). achieve knowledge hrough argumentastive power and show the substance of thinking, The heart able to reach the personal ego, able to make opinion, able to knowledege (almarifah) through tastes (al- understand, illustrate, memorize, discover zawqiyah). It will achieve the peak of science and spell something. Hence, the nature of if human had purify themself and create logic is humanity (insaniyah) so it also called ilham/inspiration (holy whisper from Allah as human nature fithrah insaniyah. SWT) and kasyf (the wall that bear heart has Psychologically it has cognitive function been opened). When it actualized the heart (creative) (Q.S. al-Hajj, 46; Najati, 2001). potential is not always become good. The better or bad behaviour depends on human’s Logic is not heart. It independent choice itself (HR. Al-Bukhari from Nu’man dimension in nafsiyah aspect that situate din ibn Basyir). the brain and work to think. It has similarity with heart on achieving cognitive power but Psychologically, heart has emotional the way and th result are different. Logic able powers (al-infi’aliy), that emerges feeling to achieve rational knowledge but not able to (al-syu’ur). While Al-Thabathabai calls in reach the supra rational one. Logic able to his translation that heart also has cognitive reveal abstract thing but unable to feel its power. It shows that heart has two powers reality. Logic able to drives human existence cognitive and emotional. The emotional into the conscious level but unable to do that power of heart more revealed rather than the in supra-awareness level (Al-Ghazali, 1980; cognitive, so the expert often assumes the Najati, 2001. According to Al-Ghazali logic heart as nafsiyah aspect that has emotional has many activities; al-nadlar (seeing by power. If forcedly called heart as the Subhan Ajrin, Western Pshychology and Islamic Pshychology…49 concern), al-tadabbur (accurately observe), Althought, from above eleboration, al-ta’ammul (contemplating), al-istibshâr human so affected of his desire instinct, but (seeing with inner-eye), al-i’tibâr al-Ghazali see other potential of human that (interpreting), al-tafkîr (thinking), and al- not included in desire categories, it is the tadzakkur (remembering) (Basil, tth). God power. It is source from God’s c. Desire Dimension (An-Nafs) illumination, it situated inside human logic. By using this power human are able to Desire in psychology terms close to calmed all those three powers (Najati, 2001). wish or intention power. Desire is react, act, When logic is being used, human will be able try, will, and want. The desire personality to pick and choose where is the straight deed signed with aimed act. It shows unconscious and where is the wrong one. Logic will guide structure inside human personality. If human them to through the spiritual journey to Allah shows it desire domination so the personality SWT (Q.S. an-Naziat, 40-41). are unable to exist whether in the world or afterworld. The human with this nature has The three component of nafsani; heart, similar states with animal or even worse (Q.S. logic and desire/nafs are integrated to create al-A’raf, 179). behaviour. Heart tends to close with ruh, nafs close to body, while logic related to Relate to above discourse, Imam al- combination of ruh and body. The trends of Ghazali states that inside human there are heart make them different diametrically with three potentials (1) hayawaniyyah desire, nafs. Nafs distinguished with heart because namely the trend to be animal attitude. It both of them has different criteria. Nafs has related to animal way of life to seek for evil and worldly trends, while heart tendt to sexual or external fulfillness, like greedy, pure and ukhrawi. Nafs become the media didn’t have shame and any other, (2) between rational soul and body so it bond by sabu’iyyah desire, it pushes human to act like physical while ruh is not. Heart is vertical beast. For example, people who like to light, while nafs is the horizontal one. Nafs in torture others, happy to taste other’s right, Alquran didn’t mention for its substance, attck others, and any other hatred, clash, while heart its for their own substance so it envy, anger and fight behaviour, (3) has no relationship with body. Nafs is like syaithaniyyah desire; desire that represent soil (al-Thinîyyah), and fire (al-Nâriyyah) evil attitude that invite human to the wrong while heart is like light (nuriyah) and way. It pushes human to justify any crime spiritual (al-Rûhâniyyah). Nafs tend to be that they did (Basil, tth). more humanity (al-Nasûtiyyah) while heart The work principle of any desires close to divinity ruh (al-Lahûtiyyah). above follow the pleasure principle and try to Spiritual heart will guide the human desire. show the primitive impulses. If the impulses The human desire are motivated by spiritual are not fulfilled it will create stress inside heart will accept the God’s holy illumination themself. It has similarity with animal, that light human desire’s chamber, straight whther beast or domestic. The beast has the logic and controlls animalistic impulses agressive impuls, highly defence mechanism, (Mahmud, 1984; Al-Jauziyyah, 1992). the attitude that try to defend or protect the From the corner of the structure, the ego towards wrong, worried, and ashame, human personalityare the integration of self protection and utilize and rationalize supra-conscious aspect (divinity nature). their own act. While the domestic animal has Consciousness (human nature) and sexual impuls and potentially to self-induct unconsciousness (animalistic nature) while of any pleasurable things. Desire in based on the function, personality are the psychological terms called apetite, the desire integration of powers;emotional, cognitive of (wants, libido, passion), motive or impuls which manifested in outside behaviour (walk, based on psychological situiation (Al- talk, and so on) or inside behaviour (thought, Ghazali, 1980). 50 Al-Qalb, Jilid 9, Edisi 1, Maret 2017 feeling, and other). Personality indeed the (Al-Kalasyaniy, 1992). Its always in doubtful product of the integration between three between ammarah and muthmainnah components, its only one of them should personality, as Allah says : “And I witness dominating each other. In normal condition, with very regret soul ” (al-Nafs al- each components are not working contrary Lawwamah). (QS. Al-Qiyamah: 2). but work together like a team that centered in Hence its more dominating by logical heart. But in certain condition, each power so really often trapped in humanity components has conflict and dominating each scope that follows realistic-rational work other to create a behaviour (Al-Ghazali, tth). principle on human conscious level. Hence, The work of human desire/nafsani if the control works, its able to reach the peak expalantively can be seen on this chart made just like rationalism. It developed by by Abdul Mujib as follow: humanist that postulates the way of think on The above chart according to Abdul human power that antroposentric. The Mujib point of view, shows that each Nafsani humanistic personality could have good component contributed on building the value according to human’s calibre, because personality, although one of them are this concept acknowledge power, freedom, dominant. The Calm/Muthmainnah and liberty of absolute human rights. It could personality is dominated by heart power be a worse value according to islamic (55%) which helped by logic (30%) and personality because the concept has forgotten desire (15%) (Al-Ghazali, tth). This the God testament that has been defined in personality has perfected with heart light, so spirit world. able to leave the wrong nature and the good The last is ammarah/anger one grow, and the soul is become calmer (Al- personality it dominated by desire (55%) Kalasyaniy, 1992). The calmness of this which assisted by logical power (30%) and personality makes it Allah mentioned it in the heart (15%). This kind of personality tendt to Holy Quran : “O the calm soul (al-Nafs al- physical behaviour that eager to chase Muthmainnah), return to your God with a pleasure principles. It drag human’s heart happy heart yet blessed” (QS. Al-Fajr, 27- attention to do some low acts based on its 28). It situated above human conscious or primitive instinct, so it becomes the source of supra-conscious. Mentioned like that because worse and shameful attitude (Al-Kalasyaniy, the such personality feels relieve on 1992). As Allah says: “Indeed the desire accepting its nature beliefs. Its inserted to always pursue to do wrong thing, except the human soul (fitrah munazzalah) in spirit desire that blessed by my God” (Q.S. Yusuf, world and then legitimated by Gods 53). revelation. This receiving is undoubtful but Because of the minimum support of fully convinced. Hence, it accostumized to heart power in this personality, so it situated use dzauw (tastes) method and ‘ain al- below human consciousness. The existence basirah (inner-eye) on accepting something determined by two powers (1) Syahwat/libido that convinced and relieve. power that always wants sexual desire, self- Meanwhile lawwamah personality business, and others, also (2) ghadhab power was dominated by logical power (40%) which always demands covetous, greedy, which assited by heart (30%) and desire stubborn, arrogant, boast, and others. So the (30%). This kind of personality has acquired orientation of this personality is more follow the light of heart, then it rise to restore its the animalistic behaviour. It can distract to doubtful among two. In its effort sometimes the good personality if they get blessed from the bad behaviour grows caused by its Allah, but the climb only reach one level zhulmaniah (dark) caharacter but then its namely lawwamah rather than muthmainnah, remind by God’s light so he cursed his because percentage of desire power in this behaviour and then repent and say istighfar Subhan Ajrin, Western Pshychology and Islamic Pshychology…51 personality close to logical rather than inner psychology. Through this Islamic personality heart. psychology, the antropocentric of western From above explanations we could personality can get special pressure understand that each components have especially about divinity factor. And because certain percentage in making the personality. of it, as the science discipline that rich of It shows a comprehension that Islam indeed metaphysical, cosmology, and psychological the religion with rich vocabolary and terms also religious-psycho therapy, Islam can be about human existence. The terms of; logic, the source of value to western psychology heart, spirit, and desire/nafs, with the development. This effort is very strategic in maniong of body and soul from every sufi’s offering the alternative solution to any point of view, expected to clear the muslim problem complexity and modern society thinking flow to understand and also enrich personality dynamic today needs new the modern psychology development that approachment, personality psychology that during this century only focuses on physical, based on religion-spirituality approachment. psycho, and socio-psycho (Al-Ghazali, tth). The journey of human life is the struggle BIBLIOGRAPHY from ammarah/anger personality trap Al-Ghazali, A. H. M. (1980). Ihya’ ‘Ulum al- towards lawwamah and in the end reach the Din. Beirut : Dar al-Fikr, Juz III. muthmainnah personality. The process towards muthmainnah in Tasawwuf terms of ______. Kimiya’ al- al-Ghazali known as tazkiyat al-nafs (process sa’adah. Beirut: al-Maktabah al- of soul purifiy) (Al-Ghazali, 1980). Sa’biyah.

G. CONCLUSION ______. Maqashid al- falasifat. Mesir: Dar al-Ma’ârif. From above elaboration we can conclude that the map of human personality ______. Syarh ihya’ and interaction mechjanism between soul ‘ulum al-din. Beirut: Dar al-Kutub al- modes in modern psychology framework ‘Ilmiyyah, jilid VIII. discuss through three genres, mainstream, Psychoanalysis, Behaviourism, and Al-Jauziyyah, Syams al-Din ibn ’Abd Allah Humanistic psychology, it seems unclear and Ibn Qayyim. (1992). Al-ruh fi al- leaves many “holes” everywhere. The kalam ’ala ’arwah al-’amwat wa al- Western psychology has inappropriate ’ahwa bi al-dalil min al-kitab wa al- comprehension in understanding the psycho sunnah wa al-atsar wa al-aqwal al- phenomenon and vertical dimension of ‘ulama.’ Beirut: Dar al-Fikr. human personality. The emphasize assumption that elaborated here to Al-Kalasyaniy, Abd al-Razzaq. (1992). understand the human behaviour Mu’jam isthilahal al-shifiyyah. Cairo: phenomenon in religion on another Dar al-‘Inad. hemisphere should use cultural basis where human live. Muslim behavior for example, it Al-Najjar, A. (2001). Ilmu Jiwa dalam supposed to not just observe based on secular Tasawuf, Studi Komparatif dengan Western theory of personality, becaus eboth Ilmu Jiwa Kontemporer. Penerjemah, of them have different frame on viewing the Hasan Abrori. Jakarta. Pustaka reality. In this framework, the Islamic Azzam. personality concept or theory should perform immidiately to become normative standard to Al Quran dan Terjemahnya. (2005). Bandung: the muslims. It expected to cover the gaps of PT. Syaamil Cipta Media. emptyness which exist in Western 52 Al-Qalb, Jilid 9, Edisi 1, Maret 2017 Freud, Sigmund. (1953). Totem and taboo: Ancok, Djamaludin dan Suroso, F. N. (1994). some points of agreement between the Psikologi islami; solusi islam atas mental lives of savages and neurotics. problem-problem psikologi. In second editions. Volume 13. p. 1- Yogyakarta: Pustaka Pelajar. 161. First german edition in one volume 1913. Al-Zubaidi, Sayyid Muhammad ibn Muhammad al-Husaini. (1989). ______. (1958). On creativity and Ittihaf al-sa’adah al-muttaqin bi the unconscious. New York: Harper syarh ihya’ ‘ulum al-din. Beirut: Dar & Row. al-Kutub al-‘Ilmiyyah, jilid VIII. ______. (1961). The future of illusion. Bastaman, H. D. (1994). Dari antroposentris In standard editions, volume 21, First ke antropo-religius-sentris; telaah German edition. kritis atas psikologi humanistik dalam Membangun Paradigma Psikologi Frager, Robert. (1999). Heart, self, & soul: Islami. Yogyakarta: Sipress. the sufi psychology of grouth, balance and harmony. Wheaton, USA: ______. (1995). Integrasi psikologi Theological Publ. House. Edisi dengan islam: menuju psikologi terjemahan Indonesia oleh islami. Yogyakarta: Pustaka Pelajar. Hasymiyah Rauf. Psikologi Sufi untuk Transformasi: Hati diri, dan Jiwa. Bergin, A. E. (1994). Psikoterapi dan nilai- (2002). Jakarta: Serambi Ilmu nilai religius, Terj, Darwin Ahmad Semesta. dan Afifah Inayati dalam Ulum al- Qur’an, (4) V. Jakarta: PT. Temprint. Frankl, V. E. (1997). Man’s search for meaning; an introduction to Berteens, Kees. (1979). Memperkenalkan logotherapy. London: Eight psikoanalisa sigmund freud. Jakarta: Impression, Hodder and Stoughton, PT. Gramedia. Ltd.

Brill A.A. (ed.). (1966). The basic writings of ______. (1973). The doctor and the soul, sigmund freud. New York: Modern Penguin Books, Hazell Watson & Library. Viney Ltd. Great Britain. Goldenson, R. M. (1972). The encyclopedia Glock, C. Y & Stark, R. (1993). Dimensi- of human behavior. New York: dimensi keberagamaan dalam Roland Doubleday & Company. Robertson (ed.) dalam Agama dalam Analisa dan Interpretasi Sosiologi. Hadhiri, C. SP. (1995). Klasifikasi Jakarta: Rajawali Press. kandungan Al-Quran. Jakarta: Gema Insani. Capriles, E. (2000). Beyond mind: steps to a metatranspersonal Psychology. Hall, C. S. & Lindzey, Gardner. (1970). Honolulu, HI: The International Theories of personality. Second Journal of Transpersonal Studies, 19. Edition. New York: John Wiley and Sond, Inc. De Boer Tj. (1967). The history of ______. (1993). Teori- philosophy in islam. New York: teori sifat dan behavioristik. Dover Publication Inc. Yogyakarta: Kanisius. Subhan Ajrin, Western Pshychology and Islamic Pshychology…53 ______. (1993). Teori- Nasution, Yasir. (1988). Manusia menurut teori psikodinamika (klinis). al-ghazali. Jakarta: Rajawali Press. Yogyakarta: Kanisius. Reber, Arthur. (1985). Dictionary of Ibrahim, A. S. (1979). Nadlariyyah freud fi psychology. New York: Penguin nal-ilaji bi al-tahlili ’an nafsi dalam Books. majalah al-Waj’u al-Islami. Said, B. V. Manhaj al-bahts ’an al- Khan, H. I. (1997). The inner life. Boston: Ma’rifah ’inda al-Ghazali. Beirut: Shambhala Publication. Dar al-Kitab al-Libnany.

Krippendorff, Klaus. (1991). Content Schultz, Duane. (1981). Theories of analysis; introduction to its theory personality . Second Edition. and methodology. Diterjemahkan California: Brooks/Cole Publishing oleh Farid Wajidi. Jakarta: Rajawali Company, Monterey. Press. Solomon R. B. (1969). Contemporary issues Kuhn, Thomas. (1970). The structure of in psychology. Barkeley California: scientific revolution.Chicago: McCutchan Publishing Company. University of Chicago Press. Sukanto dan Dardiri, A. (1995). Nafsiologi; Mahmud, Muhammad. (1984). ‘Ilm al-nafs refleksi analisis tentang diri dan al-ma’ashir fi dhaw’i al-islam. tingkah laku manusia. Surabaya: Jeddah: Dar al-Syuruq. Risalah Gusti.

Moleong, L. J. (2001). Metodologi penelitian Thouless, R. H. (1992). Pengantar psikologi kualitatif. Bandung: PT. Remaja agama. Jakarta: RajaGrafindo Rosdakarya. Persada.

Muhadjir, Noeng. (1996). Metodologi Wulff, D. M. (1997). Psychology of religion, penelitian kualitatif. Edisi ke 3. classic and contemporary. New York: Yogyakarta: Rake Sarasin. John Wiley & Sons, Inc.

Najati, M. U. (1995). al-Qur’an wa ‘Ilm al- Zidadat, Ma’an. et al . (1986). Al-mawsu’at Nafs. Kairo: Darus Syuruq. al-falsafiyah al-‘arabiyah. Arab: Inma’ al-‘Arabi. ______. (2001). Al-qur’an dan psikologi. Jakarta: Aras Pustaka. Zohar, Danah & Marshall, Ian. (2000). Spiritual intelligence: the ultimate Nashori, Fuad. (1996). Pergeseran ilmu intelligence. London: Bloomsbury. pengetahuan dalam Swara Pembaharuan, 21 September.

Nasr, Sayyed Hossein. (1972). Sufism and the Integration of Man dalam C. Malik (Ed.). God and Man in Contemporary Islamic Thought. Beirut: American University of Beirut, Contennial Publication.