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Journal articles on the topic 'Psychological aspects of Sufism'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Maslahat, Meta Malihatul. "Konsep Kebermaknaan Hidup Viktor E. Frankl Dalam Tinjauan Tasawuf." ESOTERIK 6, no. 2 (2020): 199. http://dx.doi.org/10.21043/esoterik.v6i2.8007.

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<p class="06IsiAbstrak">This study aims to examine the concept of meaningful life of Viktor E. Frankl in terms of sufism. In this study, the author wants to analyze the extent of meaningful life when viewed in the sufism perspective. Is the meaningful life was initiated in line with Islamic principles or does it need to be improved? Therefore, this study is important to write so that sufism can give another perspective to psychological studies and accordance with Islamic principles. This research uses a qualitative method using library research. This research proves that the study of meaningful life when viewed from the perspective of Sufism, has similarization in the human characterological aspects meaningful and comparison in the aspects of the method to achieve a meaningful life. Even though it is incompatible with Sufism, Frankl's thinking can basically be complemented by Sufism so that Frankl's thinking can be in line with Islamic principles.</p>

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2

Kosimov, Ubaydulla Akhrorovich. "ABDULKHOLIQ GIJDUVONIY (KHOJAGON NAKSHBANDIYA) SUFISM TEACHING AND THE PSYCHOLOGICAL ASPECTS OF THE SILENT REMEMBERANCE STATUS (ZIKR)." Theoretical & Applied Science 75, no. 07 (2019): 206–9. http://dx.doi.org/10.15863/tas.2019.07.75.35.

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3

Wulandari, Asty. "NAFS IN SUFISM PSYCHOLOGY: ROBERT FRAGER’S PERSPECTIVE." Khazanah: Jurnal Studi Islam dan Humaniora 15, no. 1 (2017): 23. http://dx.doi.org/10.18592/khazanah.v15i1.1155.

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Objek utama kajian psikologi ialah manusia yang terdiri dari jiwa dan raga. Dalam psikologi, raga manusia dapat berfungsi atau beraktifitas ketika jiwa mampu menggerakkannya dalam bentuk motif. Secara garis besar, jiwa bergerak yang berpadu dengan raga membentuk sebuah nama “diri/aku (self)” atau dalam satu konsep “kepribadian”. Hal senada juga menjadi bagian dalam kajian Islam (tasawuf/sufisme), kepribdian (akhlak) melibatkan dua substansi yaitu jasad dan ruh. Dua substansi yang saling berlawanan ini pada prinsipnya saling membutuhkan. Dalam hal ini tentu saja term “nafs” merupakan jembatan untuk memadukan keduanya. Berawal dari ulasan komparatif atau bahkan menyamakan antara Psikologi Barat dan Tasawuf, Robert Frager (seorang psikolog sekaligus syekh) dalam dalam bukunya juga membicarakan term yang sama (nafs). Dalam buku Psikologi sufi yang ia tulis, ia mengaskan bahwa tasawuf adalah pendekatan yang sangat holisik (mengintegasikan antara fisik, psikis dan spirit) dan memahamkan bahwa tasawuf adalah disiplin spiritual bagi semua orang tanpa kelas dan kasta. Dengan demikian, rumusan masalah dalam tulisan ini ialah apa dan bagaimana definisi nafs, posisi dan karakteristik nafs dalam Psikologi Sufi dan tingkatan nafs dalam Psikologi Sufi perspektif Robert Frager. Dalam bagian kesimpulan, penulis menilik pada dua sudut pandang, yaitu sudut perkembangan nafs secara tasawuf dan mengkritisi aspek psikologis yang digunakan Robert Frager. Dalam sudut pandang sufisme, Robert Frager telah melakukan pengembangan dari konsep nafs yang telah dirumuskan al-Ghazali maupun al-Hifni. Namun demikian dalam tulisannya Robert Frager belum menyinggung hirarki kebutuhan yang diprakarsai Abraham Maslow ,terutama tingkat aktualisasi diri.The main object of psychology study is the human being as a wealth of body and soul. In psychology, the human body can function or act when the soul is able to move it in the form of motive. Broadly speaking, the moving soul that blends with the body forms a name called "self / I" or in a "personality" concept. The same thing is also a part of Islamic studies of tasawuf or sufism, personality (akhlak) involves two substances namely the body and spirit. These two opposing substances in principle need each other. In this case, of course the term "nafs" acts as a bridge to combine the two. Starting from a comparative review or even equating between Western Psychology and Sufism, Robert Frager, a psychologist as well as a sheikh, in his book also speaks of the same term (nafs). In his book of Sufi Psychology, he asserts that Sufism is a very holistic approach for it integrates physical, psychic and spirit and underlines that Sufism is a spiritual discipline for all people without class and caste. Thus, the formulation of the problem in this paper is what and how the definition of nafs, positions and characteristics of the nafs in Sufi Psychology and the level of nafs in the Sufi Psychology perspective of Robert Frager. In the conclusion part, the writer looks at two points of view, i.e. the nafs development in tasawuf and critiques the psychological aspects used by Robert Frager. In the view of Sufism, Robert Frager has been developing the concept of the nafs that al-Ghazali and al-Hifni have formulated. However, in his writings Robert Frager has not touched upon the hierarchy of needs initiated by Abraham Maslow, especially the level of self-actualization.

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4

Zar, Sirajuddin. "RELEVANSI TASAWUF DI ERA MODERN." Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman 2, no. 1 (2019): 121–32. http://dx.doi.org/10.36671/mumtaz.v2i1.22.

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Islam is not just a legalistic-formalistic side, but it also has an esoteric dimension. Sufism is an important element in Islam which is more focused on the esoteric aspects of Islam. This inward aspect of Islam is more influenced by feelings (zauq) and is personal and in re-vealing its teachings often uses figurative words (matsal) and symbols (ramz). The aim of the Sufi is toget as close as possible to God, so that he can see God with the eyes of the heart, even his spirit can be united with the spirit of God. Islamic mysticism does not deny science, even Islamic mysticism contributes a lot of ideas in the fields of philosophy, literature, music, dance, psychology, and modern science. The problem of alienation is a psychological problem. Humans play a role as the cause of the emergence of alienation and at the same time as a victim who must bear the consequences. In the context of Islamic teachings, to overcome the alienation of the human soul and free from the pain of alienation, it must instead make God the ultimate goal, the Supreme Being and the Absolute. All relative and relative existence is meaning-less before the existence of the absolute.

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5

Saeed, Bareera, Syeda Salma Hasan, and Muhammad Asir Ajmal. "Psychological impacts of Sufism in 21st Century in Pakistan." Journal of Humanities, Social and Management Sciences (JHSMS) 2, no. 1 (2021): 38–49. http://dx.doi.org/10.47264/idea.jhsms/2.1.4.

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Sufism is an esoteric school of Islam that developed in the early era of Islamic history, even during the lifetime of Prophet Muhammad, with the objective of spiritual instruction and self-purification. This study examined the impact of Sufism in our society in present days qualitative study design was used and Grounded Theory (GT) was used for coding the data and developing the therapeutic model. Focus group discussion was used to gather information about how Sufism has psychological impacts in our daily routine matters and how much Sufism is embedded in our society. Focus group was conducted on four students of B.A/ B.Sc. (Hons.) final semester and four scholarly teacher of Government College University Lahore who have knowledge about Sufism and also personally experience the impacts of Sufism. Theoretical model which developed by using GT method is identified the social, psychological, spiritual and political impact of Sufism on Pakistani society in 21st century.

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Adirasulovich, Khamzayev Shavkat. "Methodological aspects of studying sufism." ACADEMICIA: An International Multidisciplinary Research Journal 10, no. 2 (2020): 250. http://dx.doi.org/10.5958/2249-7137.2020.00039.7.

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7

Subaidi, Subaidi. "SUFI EDUCATIONAL TENETS: Practical Encounters of Sufi Teachings and Educational Curricula." Teosofia 5, no. 1 (2016): 21. http://dx.doi.org/10.21580/tos.v5i1.1720.

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<p><em>This research focused on Sufism of ‘Abdul Wahab al-Sya’rani and studied about the education components which covers: the aspects of purpose and teaching material, the aspects of teacher and students, the aspects of method and strategy in Sufism Education, as well as the relevance of Sufism education by as-Sya’rani with the development of character building. The objectives of this research are: a) To describe what the objectives and teaching materials in Sufism by as-Sya’rani are; b) To describe how the position of the teacher and students in Sufism education by as-Sya’rani is; c) To describe what the method in Sufism education by as-Sya’rani is; d) To describe how relevant the Sufism by as-Sya’rani with the development of character building is. This qualitative research uses hermeneutic approach. The analysis method used in this research is content analysis with the descriptive features. The writer uses the hermeneutic approach because he efforts to describe the facts gained from text containing as-Sya’rani’s thoughts on Sufism education and performs the perception towards the sense of texts in effort to be possibly close to understand the idea of as-Sya’rani’s Sufism education.</em></p>

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8

Saleem, Omar. "Sufism Methodology & Its Educational Applications." Journal of Studies in Education 10, no. 1 (2020): 65. http://dx.doi.org/10.5296/jse.v10i1.15726.

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The study aimed to measure the impact of the Sufism educational methodology the Sufism educational methodology is an intellectual phenomenon, which was the result of special, political, mental & social circumstances that the Muslim nation experienced in the past; these circumstances are very close to the current political, mental & social circumstances that Muslim experience nowadays. The results of the study show that The Sufism educational methodology presents a practical method that aims to providing students with psychological education, which, in turn, attempts to investigate the motives behind people’s bad deeds and to get rid of these deeds. This indicates that the Sufism educational methodology has shifted the educational concern from the pure physical teaching problems to the investigation of the psychological problems.

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9

Hanifiyah, Fitriyatul. "The Essence of Mysticism in The Study of Tasawwuf." AT-TURAS: Jurnal Studi Keislaman 8, no. 1 (2021): 49–59. http://dx.doi.org/10.33650/at-turas.v8i1.2017.

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Sufism is another name for mysticism in Islam. the western orientalists it is known as Sufism, which is a special term for Islamic mysticism. Then the word Sufism does not exist in the mysticism of other religions. Sufism or mysticism in Islam is inherent in life and develops from zuhudan life, in the f amali Sufism, then philosophical Sufism. Sufism is the most important aspect of Islamic teachings, because the role of Sufism is the key to the perfection of the practice of Islamic teachings. In addition to the aspect of Sufism, in Islam there are other aspects, namely faith and sharia, or in other words what is meant by religion is consisting of Islam, faith and ihsan, where these three aspects are a unity. To know Islamic law, we have to refer to sharia / fiqih, to know the pillars of faith we have to refer to ushuludin / faith and to know the perfection of ihsan we enter into Sufism. The research method used in this research is literature review. For the results of this study that overall the science of Sufism can be grouped into two, namely tasawuf ilmi or nadhari, which is theoretical Sufism. The second part is Sufism amali or tathbiqi, which is applied Sufism, which is practical Sufism. It is not just a theory, but demands practice to achieve the goals of Sufism. As for what is meant by human relations and spirituality, namely humans think more deeply. Self-reflection will be awakened along with life's problems. Political, cultural and other problems will be resolved well with a cool head. A clean soul will radiate a clean implementation too. Meanwhile, the meaning of man's closeness to his God is based on some of the words of Allah SWT which are contained in the Al-Qur'an explaining that Allah is one with his servant (Al-Hulul / Wahdatul-Wujud).

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Nazihah, Apap, and Ilham Habibi Maulana. "Integrasi Tasawuf dan Modernitas dalam Pendidikan Islam Prespektif Fethullah Gulen." Tafkir: Interdisciplinary Journal of Islamic Education 1, no. 1 (2020): 41–53. http://dx.doi.org/10.31538/tijie.v1i1.7.

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Indonesia is the biggest Muslim population in the world. The process of Islamization in this country is not through territorial conquest but among the biggest factors is through Sufism and education. One of the teachings of Sufism that developed at this time is the teachings of Sufism Fethullah Gulen. The purpose of this study is to reveal the ideal Islamic education system design and implementation according to Fethullah Gulen. Through manevi and hizmet activities, Gulen designed an education system that combines aspects of Sufism and modernity. This education system is considered successful in forming students so that they have competence in both intellectual and moral aspects.

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Munji, Ahmad. "رعاية البيئة في التصوف الإسلامي". Teosofia 5, № 2 (2016): 133. http://dx.doi.org/10.21580/tos.v5i2.1726.

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As a universal religion, Islam regulates all aspects of life. As one of aspects in Islam, tasawwuf/Sufism invites people to be guardians for environmental preservation since nature is part of God’s creatures. To some extent, the teachings of Sufism are mainly about ethic (adab). This ethic can be either vertical to God or horizontal to all God’s creatures including nature and environment. Ibn Arabi in this regard is an influential character in Sufism which his thoughts gave a lot of influence on the development of the world of Sufism in General. Among his thoughts is about the unity of God with the universe. The question is, how Ibn Arabi’s thought could give an impact in the context of the preservation of the environment. This research finds amd formulates some aspect of Sufism that can contribute to encourage people in dealing with environmental preservation. It is based on attitude or akhlak theologically.

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Otta, Yusno Abdullah. "Tasawuf dan Tantangan Perubahan Sosial." Ulumuna 14, no. 2 (2010): 389–412. http://dx.doi.org/10.20414/ujis.v14i2.223.

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Sufism in the eras of globalization and information often faces considerable challenges. The function and role of religion in modern life have in some aspects diminished, including sufism because it is claimed to have played no or less role in resolving problems nor stimulating social change. As one of Islamic traditions, sufism makes ihsan as its essential teaching. By this concept, sufism encourages humans to pray to God wholeheartedly. Sufism is now required to show its own existence and function by making fundamental contribution for modern life, an era which differ socio-culturally from the one when sufism firstly emerged. Sufism thus needs to adapt itself to the changes in the era of information and globalization so that it will remain relevant and suitable for human progress. Sufism needs to release itself from its exclusivism and to avoid being trapped in its own logic, namely speculative-trancendentalism

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13

Muttaqien, T. Faizin, Saidaturrahmah, Muhammad Khalidin, and Rossa Alfira. "Sufism Study in Communication Perspective." Britain International of Humanities and Social Sciences (BIoHS) Journal 1, no. 2 (2019): 132–39. http://dx.doi.org/10.33258/biohs.v1i2.44.

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Sufism is one of the fields of Islamic studies that focus on cleansing the spiritual aspects of humans, which in turn leads to noble morals. Through this study of Sufism one can find out about ways to do self-cleaning and practice correctly. From this knowledge it is hoped that he will appear as someone who is good at controlling himself when he interacts with others, or when carrying out activities that require honesty, sincerity, responsibility, trust and others. If viewed from the perspective of humans as limited beings, Sufism can be defined as an effort to purify self by way of distancing the influence of world life will focus attention only on Allah. Sufism comes from the Qur'an and Sunnah although in its development it was influenced by foreign elements. Sufism has developed since the end of the second century Hijri, although in the first century the hijri had been seen in the ascetic life form (zuhud) practiced by the Prophet and the ma'rifah sahabatuan. There are several approaches in Sufism study, thematic approach, figure study approach and combination approach. The main figures and works in the study of Sufism include Imam Al-Ghazali with his momental work Ihya ‘Ulum al-Din, Ibn Arabi with his work Al-Futuhat al-Makkiyah and Fushush al-Hikam and others mentioned earlier. The latest development of Sufism stems from the thought of Fazlur Rahman with the concept of neo sufism. In Indonesia, Hamka has featured the term modern Sufism in his book "Modern Sufism". If Al-Ghazali requires uzlah in the exploration of the quality of nature, then Hamka actually wants a true truth seeker to remain active in various aspects of people's lives.

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Wahyudi, M. Agus, Taufik Taufik, and Eny Purwandari. "Psychological Well-Being Sufism Practitioners as A Sufistic Counceling." KONSELING RELIGI Jurnal Bimbingan Konseling Islam 11, no. 1 (2020): 145. http://dx.doi.org/10.21043/kr.v11i1.6734.

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Miniawi, Nayera. "Sufism In The Novel: Cats Eyes." Journal of International Education Research (JIER) 9, no. 3 (2013): 253–56. http://dx.doi.org/10.19030/jier.v9i3.7883.

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Cat’s Eyes is a novel about suffering and endurance, early marriage, spirituality and the sanctuary it provides, and Sufism in particular. It uses certain motifs to depict the psychological suffering of a young girl, caused by her conservative father and unsatisfactory marriage, which persists until she finally reaches a moment of spiritual clarity. This paper focuses primarily on how this novel’s motifs illustrate the revelatory power of Sufism’s unifying worldview.

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Ibda, Hamidulloh. "PENGUATAN NILAI-NILAI SUFISME DALAM NYADRAN SEBAGAI KHAZANAH ISLAM NUSANTARA." JURNAL ISLAM NUSANTARA 2, no. 2 (2018): 148. http://dx.doi.org/10.33852/jurnalin.v2i2.92.

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This article discusses nyadran, Sufism values in it, and the strategy to preserve it. The findings in this article, nyadran is as one of the archipelago Islamic treasures having high Sufism values. Sufism values contained in nyadran are longing, holding back lust, self-examination, repentance, ascestism, wisdom, maintaining purity, courage, and the value of justice. There are several strategy to preserve nyadran in the fourth Industrial Revolution era so that Muslims will not be disruption from their culture. First, the movement to save humanity from the condition of confusion through nyadran. Second, the incorporation of inner aspects and modernity through nyadran. Third, educate the public that nyadran contains Sufism values. Fourth, the development of nyadran through cultural and religious based tours. Fifth, the concept of cultural parties in nyadran. Sixth, community dialogue with preacher, ulema, modin with the aim of discussing understanding, wisdom, and the benefits of nyadran for social life, nature, and aspects of worship to God.

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Hendri, Novi. "Tafsir Metafisika Sufisme tentang Penciptaan Perempuan." TAJDID 25, no. 1 (2018): 73. http://dx.doi.org/10.36667/tajdid.v25i1.350.

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This research aims to elaborate ideas about the creation of women in the perspective of Sufism metaphysics. The study uses text analysis methods, especially Sufism metaphysical texts. The texts on the creation of women in a number of Sufism literature are critically analyzed. The results show that apart from theology and fiqh, Sufism offers a space of creative feminism about interpretation. Sufism's metaphysical interpretation of the creation of women focuses more on cosmological and metaphysical aspects. Ibn 'Arabi and Jalaluddin al-Rumi with their creative interpretations gave more appreciation to feminism. They even give and respect women's positions that reflect God's creativity. Seeing God in women means seeing God Himself.

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Stray-Pedersen, Babill. "Psychological aspects." International Journal of Gynecology & Obstetrics 70 (2000): D16. http://dx.doi.org/10.1016/s0020-7292(00)82540-0.

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Suwito, Suwito. "Etika Lingkungan dalam Kosmologi Sufistik Menurut Seyeed Hossein Nasr." MADANIA: JURNAL KAJIAN KEISLAMAN 21, no. 2 (2017): 221. http://dx.doi.org/10.29300/madania.v21i2.567.

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Environmental Ethics of Sufism Cosmology in View of Seyeed Hossein Nasr. Sufism has unique concepts about human life. It provides the ways and methods to find the highest conscious so that the sâlikîn (the followers of sufism) can be wiser than before in any aspects, including in facing ecological crisis issues. This article tried to explore and analyze Seyeed Hossein Nars’s view on ecological ethics in sufism. Nasr’s concept derived from tawhîd (unity). Macro and micro cosmos were God’s theophany. The relation between Allah as The God and cosmos were like one face at the front of thousand mirrors. Allah is The One and there are many manifestations of his reflection. Therefore, the universe contains and accommodates the “aspects” of God. Hence, Nasr developed the concept of tawhîd became rim and axis theory. In this theory, there are similarities and likenesses with a’yan’s Mulla Sadra and al-Ghazali views. Through bashîrah (the eyes of heart), the sâlik can be khalîfah and ‘abd Allâh. Hence, damaging the cosmos also means damaging the relation with Allah.

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20

Jones, Linda G. "Mystical Encounters: Locating Sufis and Sufism in the Biographical Writings of Ibn al-Khaṭīb". Medieval Encounters 20, № 4-5 (2014): 352–82. http://dx.doi.org/10.1163/15700674-12342179.

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Ibn al-Khaṭīb’s engagement with Sufism has received less attention among scholars than other aspects of his political and literary career. The existing research has focused primarily on the debate concerning the sincerity of his commitment to Sufism. This article proposes to locate Ibn al-Khaṭīb’s attitude toward Sufism and the Sufis of fourteenth-century Nasrid Granada by analyzing some of the notices he dedicated to Sufis in his biographical dictionary, al-Iḥāṭa fī akhbār Gharnāṭa. By studying a broad range of biographies, this article hopes to shed light on Ibn al-Khaṭīb’s views regarding the compatibility of Sufism with public service and to increase our knowledge about the activities of the Sufis of Nasrid Granada by illustrating the various roles they played in Nasrid society.

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Cholil, Abdul Munim. "Dimensi Sufistik Sulūk Muhammad Kholil Bangkalan." Islamika Inside: Jurnal Keislaman dan Humaniora 4, no. 2 (2018): 155–78. http://dx.doi.org/10.35719/islamikainside.v4i2.48.

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This article strives for describing the mystical dimension of sulūk practiced by Muhammad Kholil Bangkalan (known as Shaykhona Kholil) in which his concepts, doctrines, and ethical values of Sufism have been so far secretly unrevealed. All these aspects are covered with his famous and legendary supernatural narratives of his life. The study finds that there has been a similarity of mystical practices of Sufism performed by Shaykhona Kholil and ‘Abd al-Qādir al-Jīlānī. No one has adequate information of Kholil’s mystical life except short diminutive stories he told himself about the process of his khidmah (devotion) to Shaykh ‘Alī Rahbinī. The Sufism practiced by Kholil can be categorized as faṣīh al-ḥāl (the ability to behave in accordance with the very principle of Sufism doctrines), not faṣīh al-lisān wa al-qalam (the ability of presenting speech and writing on Sufims themes). To Kholil, generating capable and well-equipped pupils is more important than giving speech and writing books on Sufism. Therefore, the doctrines of Sufism need to be exemplary nurtured (‘amalī) through actual and practical deeds.

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Bugti, Nayab Aziz, and Fouzia Rehman Khan. "Doctrine of Fana and Baqa of Sufism in Shafaks The Forty Rules of Love: A Content Analysis." Global Language Review IV, no. I (2019): 28–34. http://dx.doi.org/10.31703/glr.2019(iv-i).04.

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The study aims to find aspects of the Doctrine of Fana and Baqa from Sufism in different characters of Shafaks novel The Forty Rules of Love. For this purpose qualitative mode of inquiry is adopted. The technique of content analysis is used for data analysis underpinned with Junayds theoretical framework of Sufism. The study finds that Shafak portrayed Fana as foundation and Baqa as a goal in Sufism through love as an inspirational tool, and concludes that Shafak has focused on Universal Love and spirituality but parallel to the emotions, experiences of Fana are revealed through the portrayal of characters.

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Muhtador, Moh. "Rethingking of Islamic Sufism: Sufisme Sebagai Solusi Alternatif Atas Kekerasan Sosial." Esoterik 3, no. 1 (2017): 32. http://dx.doi.org/10.21043/esoterik.v3i1.3877.

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<p class="07KatakunciKeywords">This paper examines socialism and mysticism. Social change occurs along with the times. These changes touch the colors and patterns for the journey of modern human life, so that the nature of hidonism, individualism and materialism emerge. Where life is only measured by world achievements. The teachings of religion wrapped in the behavior of classical Sufism still cannot contribute to the social problems that occur. Because the model offered is only limited to the spiritual individual, so it does not touch social problems. Thus, it takes rethingking of soufsime. Reformulating the kesufian doctrines by paying attention to social turmoil and the problems that occur with the goal can provide solutions to social problems. Because Sufism is a doctrine of morality that covers aspects of birth and mind, so Sufism reconstructs the paradigm of Sufism is an urgent need to answer social problems.</p>

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Weisæth, Lars. "Terror–Psychological Aspects." Prehospital and Disaster Medicine 19, S1 (2004): s9. http://dx.doi.org/10.1017/s1049023x00011572.

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Osipova, Vera Valentinovna. "PAIN: PSYCHOLOGICAL ASPECTS." Neurology, neuropsychiatry, Psychosomatics, no. 1 (March 14, 2010): 4. http://dx.doi.org/10.14412/2074-2711-2010-62.

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Menges, L. J. "Whiplash; psychological aspects." Clinical Neurology and Neurosurgery 92, no. 4 (1990): 381–82. http://dx.doi.org/10.1016/0303-8467(90)90075-g.

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Muhammad, Muhammad. "The Motivation of Kang Jalal Keeping on Sufistic Thoughts." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 3 (2019): 418–28. http://dx.doi.org/10.33258/birci.v2i3.443.

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The aims of this study is to find out the motivation of kang jalal keeping on sufistic thoughts. This study used qualitative research method. The result in this study shows that Kang Jalal's motivation to pursue Sufism was influenced by several factors: Psychological factors, preaching with Sufistic thinking; Sufistic ulama thought factor, Jalal likes to read Sufism literature; inter-school pro-counter factors, Jalal being neutral in thinking about differences between schools; the factor of spiritual crisis in modern society, it requires living comprehension, both vertically and horizontally, hablum minallah, hablum minannas and even hablum minal kauni perfectly.

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Al-Kaf, Idrus. "TASAWUF DI SUMATERA SELATAN DARI ABAD KE-18 HINGGA ABAD KE-21." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 20, no. 1 (2019): 86–101. http://dx.doi.org/10.19109/jia.v20i1.3601.

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Sufism in Indonesia is not only Sunni, but also philosophical. This is evident in the mystical teachings of Sufism that developed throughout the archipelago, including in the Southern of Sumatera region. Islam with a Sunni Sufism style is very strong since the beginning of its arrival in South Sumatra. This can be traced to political and cultural contacts between Palembang and Java - where Wali Songo lived. While the main characteristic of South Sumatra's mysticism is its attachment to the tarekat - in this case, especially the Sammaniyah order. Even in the 20th century, when the flow of Islamic puritanism oriented to the mere outward aspects of religion increasingly thickened, the Sammaniyah order which had become part of the customs of the Palembang people could still be maintained.

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Waslah, Waslah. "PERAN AJARAN TASAWUF SEBAGAI PSIKOTERAPI MENGATASI KONFLIK BATIN." At-Turats 11, no. 2 (2017): 153. http://dx.doi.org/10.24260/at-turats.v11i2.893.

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Amid the crises of life which is too materialistic, secular as well as a very hard life, economically and  psychologically, Sufism provides the antidote spiritual, which gives resilience to the crisis of spirituality modern  which has resulted in them no longer know who he is meaning and purpose of life on earth. The lack of clarity on  the meaning and purpose of life, eventually resulted in a prolonged agony. The purpose of this study to determine  the type - the type of inner conflict can be resolved with psychotherapy mysticism, Sufism as describe the role of  psychotherapy in overcoming inner conflicts, and to describe the implementation of Sufism as psychotherapy in  overcoming inner conflicts. This research includes the study of literature and when viewed in terms of closers  including qualitative research because the data presented in the form of a statement-pernyataan.Untuk answer  psychological problems, Sufism teaches about a happy life. Happy life should be alive and well both physically  and mentally. Live happily with the inner conflict will never be obtained. This is because the happiness that is  created will throw the whole mind - pikran inner nature

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Malkawi, Fathi. "Editorial." American Journal of Islam and Society 15, no. 4 (1998): v—viii. http://dx.doi.org/10.35632/ajis.v15i4.2142.

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Psychology is the study of human behavior in its observable and unobservabledimensions. It is important to study psychology in order to understandhuman actions and their relations to various aspects of human life.From an Islamic standpoint, human behavior is distinctive from otheranimate and inanimate beings, because it is based on a conscious responseto divine commandments. Human behavior in this sense is subject of revelation.Revelation addresses humans to behave intentionally towards therealization of Allah’s commandments in their lives. Revelation, humanbehavior and human life are the three main components of the religiousphenomenon which is an intrinsic reality in human psyche and social realityof all nations in human history.Psychology is an old science. It is a response to Man’s existential anxietywhich is as old as human consciousness. Man has been indulging in psychologicalanalysis since he started trying to understand himself, his behavior,his emotions, his thinking and learning process, etc. In the West, psychologywas a part of philosophy. But since the early twentieth centurywhen it became the last field to breakaway from philosophy, it has becomea separate discipline, enjoying the status of science. In the Islamic historyof knowledge, education of the self and of others was based on well developedpsychological principles such as motivation (internal and external),gradual change, and individual differences. The study of human behaviorwas also the subject of many Muslim scholars in their attempts to elevatethe personality of individual Muslims from Islam to Iman and to Ihsan; andto avoid the various sicknesses of the heart. This subject was also of a majorconcern to the Sufis. Al Ghazali for example developed the science ofbehavior “Ilm al-Suluk”. His book Al-Ihia has long chapters on variouspsychological phenomena using a systematic methodology. A1 Ghazaliwould typically choose a particular psychological problem, study it,describe it, analyze it, compare it with other problems, advance a diagnosisand then prescribe ways to deal with the problem ...

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Fadlullah, Muhammad Endy, and Fathi Hidayah. "TRANSFORMASI PEMIKIRAN AL-GHAZALI DARI KECENDERUNGAN RASIONAL KE SUFISTIK (Telaah Kritis Epistemologi Sejarah Pemikiran)." Ar-Risalah: Media Keislaman, Pendidikan dan Hukum Islam 18, no. 2 (2020): 379. http://dx.doi.org/10.29062/arrisalah.v18i2.400.

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Discussing the transformation of Al-Ghazali's thinking from rational tendency to sufistic is not as easy as al-Ghazali immediately changing the character of his thinking. This transformation process is very long. Over a long period of time, within al-Ghazali there was a transformation in his speculative interests, and even his outlook on life. He was not interested in philosophy anymore, and devoted himself entirely to Sufism and the renewal of orthodox Islamic teachings. In the aftermath of the psychological crisis and his escape in Sufism, he produced a book that became a magnum opus for al-Ghazali, Ihya' Ulum Al-Din. However, he is still remembered and inspires Muslims afterwards especially in the matter of fiqh, theology, philosophy, and also sufism which became the conversion of the end point of his scientific imagination options. This research uses library research design and uses al-Ghazali's rational-sufistic epstemology historical approach with the theory of transformation in al-Ghazali's Intellectual history from rational to sufistic.

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Irfan, Muhammad, Sofiya Saeed, Naila Riaz Awan, Mirrat Gul, Muhammad Aslam, and Farooq Naeem. "Psychological Healing in Pakistan: From Sufism to Culturally Adapted Cognitive Behaviour Therapy." Journal of Contemporary Psychotherapy 47, no. 2 (2017): 119–24. http://dx.doi.org/10.1007/s10879-016-9354-3.

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Zulkarnain, Zulkarnain. "Kematangan Beragama dalam Perspektif Psikologi Tasawuf." MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 10, no. 2 (2019): 305–25. http://dx.doi.org/10.32923/maw.v10i2.873.

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The psychology of Sufism has a strong connection in all areas of human life in modern times. The modern human is not enough to be able to understand the material, scientific, technological and cultural needs. Certainly, modern humans demand answers on how to display spirituality in religious practices. Psychology and Sufism as a holistic approach oration that integrates psychic and spiritual can provide solutions to human problems. Through spirituality, a person will be able to purify the soul in religious behavior, improve morals, the reference lines in the noble values of the religion he believes. Religious maturity contains patterns of adjustment with religious awareness and religious beliefs adopted. Applying the noble values of religion that are embraced comprehensive in aspects of daily life. As a spiritual door (Sufism) is a container for the formation of a person's religious behavior carried out in religious activities. The purpose of this paper is to describe and certainly to know the maturity of religion from the perspective of Sufism psychology based on theorization. The psychology of Sufism is a typical paradigm to overcome the problem of human psychiatric illness through religious worship practices, healthy mental processes in life. Certainly able to find peace and happiness in living in diversity.

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Hidayatullah, Ahmad. "Paradigma Dakwah Kultural: Dimensi Sufisme dalam Kontruksi Karakter Bima pada Pewayangan Jawa." Jurnal Ilmu Dakwah 39, no. 2 (2019): 101. http://dx.doi.org/10.21580/jid.v39.2.4409.

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<p>Wayang as a pride of Javanese culture is well known not only for artistic dimension, but also for a spiritual dimension. It can be seen from a compositions of wayang characters, namely Bima. This research is a qualitative research that focuses on library research about Mahabharata books, Javanese culture (wayang), Walisongo, and dakwah. This research is data analysis that uses descriptive analysis, as an effort to describe and analyze the siprirtiual dimensions are manifested in aspects of dakwah and sufism in the construction of the Bima character. The results of this study indicate that the character of Bima shows the construction for dimensions of dakwah and Sufism. The dimension of dakwah lies in the process of islamization of Hindu that contained in wayang that finally changes the character and storyline of the wayang itself. While the dimension of Sufism is in the process of conveying the values of Sufism, such as in the depiction of the soul (nafs) and manunggaling Kawula Gusti in the Dewaruci play.</p><p> </p>

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Stolyarenko, A. M., N. V. Serdyuk, V. V. Vakhnina, and O. M. Boeva. "Psychological Aspects of Destructive Information-Psychological Influence." Psychology and Law 9, no. 4 (2019): 75–89. http://dx.doi.org/10.17759/psylaw.2019090406.

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The article exposes the identity of the destructive psychological influence on the personality and offers directions and methods of information-psychological counteraction. One of the areas of psychological practice is being studied - counteraction to informational psychological influence. The most effective methods and practices of counteracting negative information-psychological influence are highlighted. The specific features of counteracting the destructive information-psychological influence, the features of timely psychodiagnostics and the development of effective countermeasures are described. The relevance of the study of this area of psychological work is imposed by the need on the one hand in assessing the quality of psychological protection of employees of internal affairs bodies, and on the other, in searching and stimulating intraorganizational and intrapersonal psychological resources, which necessitates the development of theoretical, methodological and conceptual approaches to the implementation of approaches to protect personnel from negative psychological information influence. The authors consider the destructive informational and psychological influence as one of the most serious problems of modern society, which threatens the psychological safety of not only employees of the internal affairs bodies, but also citizens, entails significant losses, and has a strong psychological effect.

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Musa, Mohd Faizal. "Islamic Literature Discourse in the Postcolonial Era: The Transcendental Literature of Indonesia and Genuine Literature of Malaysia." Malay Literature 25, no. 1 (2012): 56–74. http://dx.doi.org/10.37052/ml.25(1)no4.

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This article discusses the idea of Prophetic Literature or Sufi Literature that developed along the same lines as Transcendental Literature, founded by Kuntowijoyo. The core philosophies behind Transcendental Literature are the teachings of Sufism and mysticism. With Islam Kejawen (Javanese Sufism) as a background, Transcendental Literature emphasizes the spiritual experience and effort by humans to seek the love of Allah. It also emphasizes on traditional elements such as the “return to the roots of local culture”, including Kejawen (Javanese Sufism) as a source to respond to the post-colonial literary discourse. In comparison, in Malaysia, Genuine Literature, pioneered by Mohd. Affandi Hassan, attempts to differentiate between the term and concept of kesusasteraan (literature), which is linked to Western fiction, and persuratan (writing), Mohd. Affandi Hassan’s ambitious venture was to liberate Muslim authors from Western colonization. Genuine (Islamic) Literature focuses on ‘ ilm or knowledge, hence excluding aspects of superstition and imagination in literary works. Also, in Genuine Literature, the real beauty in literary works lies in the “combination of aesthetics and intellect”. Genuine Literature also rejects absolute freedom for authors, with creativity no longer taken to be a measure of creativity. As an early discussion, this paper will highlight aspects of the Transcendental Literature of Indonesia and Genuine Literature of Malaysia and how they were presented as a response to the Western discourse. Both clearly try to provide “Islamic Literature” with distinctive features to create a more meaningful post-colonial discourse. Keywords: Islamic Literature, Transcendental Literature, Genuine Literature, Javanese Sufism, Post Colonial Literature

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Farhan, Lalu Pattimura, and Prosmala Hadisaputra. "Tasawuf Pesantren: Jalan Menuju Revolusi Spiritual." Al-Fikr: Jurnal Pendidikan Islam 6, no. 2 (2020): 53–64. http://dx.doi.org/10.32489/alfikr.v6i2.74.

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This article is guided by one core question, which is how pesantren revolutionized spirituality through Sufism. To answer these questions, the authors collected literature from the Google search engine and Google Scholar. In the search for literature, the author found that studies of the spirituality revolution can be said to be very little, while studies of mental revolution can be considered a lot. The literature taken by Google Scholar shows that the mental revolution is more popular than the spirituality revolution in Indonesia. However, the author holds that the two terms have the same goal, which is to improve morality, which is totally integrated with all aspects of individual life. This article concludes that there are six forms of approach to the spirituality revolution in pesantren, namely: First, the cultivation of the values of Sufism in the field of business and entrepreneurship (entrepreneurship). Second, the acquisition of spirituality through Sufism is done by listening to music. Third, the tarekat is implemented for the rehabilitation of drug patients. Fourth, the tarekat is implemented for mental patients. Fifth, tarekat is used for trauma healing. Sixth, studies and practices of Sufism are broadcast online.

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IT., Suraiya, Syamsul Rijal, and Zaenuddin Hudi Prasojo. "Sufism and Religious Practices in Modern Lifestyle." Religió: Jurnal Studi Agama-agama 9, no. 1 (2019): 01–21. http://dx.doi.org/10.15642/religio.v9i1.1231.

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Along with scientific development and technological growth which have created a lot of convenience to mankind there have also raised a deep cynicism towards the religious and spiritual aspects of life. Value crisis of humanity marked by the crisis of spirituality increased. Many societies are facing deep crisis. This condition makes the world vulnerable to violence and conflicts. Therefore, modern world society has been challenged to to be more attentive than before to deal with religious and spiritual values. This paper asserts that religion continues to be an important since it combines both personal and public character. Social problems faced by the modern world society such as cultural diversity, environmental preservation, economic equity, and conflict resolution are theologically reflected within the teaching of Islam. Sufism as a form of Islamic spiritualities offers some applicable answers for this phenomenon. In addition, characteristic of Sufism (mysticism) is commonly well known in almost all religions. Sufism cherishes from the private sphere into a popular Islamic culture. This research would like to see how the phenomenon of spiritual movement in the dimension of Sufism has a real powerful to improve social problem of the modern world.

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Haji Musa, Mohd Faizal. "Kejawen (Javanese Sufism) and Perennial Philosophy in Kuntowijoyo's Khotbah di Atas Bukit." Malay Literature 24, no. 1 (2011): 1–28. http://dx.doi.org/10.37052/ml.24(1)no1.

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Khotbah di Atas Bukit (Sermon on a Hill) by Kuntowijoyo was written to foreground transcendental principles, in accordance with the Theory of Transcendental Literature. Transcendental principles are brought to the fore and applied in this work through the use of symbolism. Kuntowijoyo uses a local subject for enquiry, kejawen (Javanese sufism), to address issues of faith and tauhid (Islamic Monotheism or the Oneness of Allah). However, there is some ambiguity in the text which could affect the aspects of tauhid discussed. In presenting the teachings of Sufism, Kuntowijoyo may in the process be misunderstood and consequently considered to subscribe to global theology where tauhid is simplified and religions “combined”. Khotbah di Atas Bukit is a complex work to read because of the overuse of symbolism aimed at obscuring meaning. This kind of symbolism needs to be explained, particularly to readers who have little knowledge of sufism. It is this that makes Khotbah di Atas Bukit a specialized work for a specialized readership. Key words: Islamic literature, Islam kejawen , sufism, perennial philosophy, Islamic leadership, tauhid , Kuntowijoyo, pluralism, mysticism, Transcendental Literature, myth, global religion, orthodox Muslims (the faithful).

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Königová, Radana, and Ivo Pondelícek. "Psychological Aspects of Burns." Scandinavian Journal of Plastic and Reconstructive Surgery 21, no. 3 (1987): 311–14. http://dx.doi.org/10.3109/02844318709086469.

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Leleka, Tetiana. "Psychological Aspects of Translation." Psycholinguistics in a Modern World 15 (December 25, 2020): 160–63. http://dx.doi.org/10.31470/10.31470/2706-7904-2020-15-160-163.

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The theses reveal the problem of the connection between psychology and linguistics on the basis of translation activities. The role of the human factor of a translator is revealed, and the bonds between the type of translation and the characteristics of the person who does it is established For this purpose, a psycholinguistic experiment was carried out with the participation of 50 people to demonstrate the dependence of the psychological characteristics of the translator and the quality of the translated text using comparative analysis of translation. The data has confirmed the hypothesis about psychological phenomenon of translation.

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Pines, Malcolm. "Psychological Aspects of Energy." Holistic Medicine 5, no. 1 (1990): 5–15. http://dx.doi.org/10.3109/13561829009037837.

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Uchto-Żywica, Beata. "PSYCHOLOGICAL ASPECTS OF CANCER." Scientific Notes of Ostroh Academy National University: Psychology Series 1, no. 7 (2018): 122–27. http://dx.doi.org/10.25264/2415-7384-2018-7-122-127.

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Alexander, David. "Psychological Aspects of Terrorism." Prehospital and Disaster Medicine 20, S1 (2005): 2. http://dx.doi.org/10.1017/s1049023x00011808.

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Herasymenko, Larysa O. "POSTNATAL PERIOD PSYCHOLOGICAL ASPECTS." Wiadomości Lekarskie 72, no. 2 (2019): 271–74. http://dx.doi.org/10.36740/wlek201902124.

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The result of labour is not only the birth of a child but also the formation of a mother, woman who has got to know motherhood. Moreover there is a radical change in the social status of the couple as a whole. It turns into a mother and father. The consequence of this is a change in attitude towards yourself and others, that is, the transformation of the personality. This explains why during pregnancy and delivery the risk of family problems worsening rises sharply and somatic and neuropsychic disorders emerge. The aim of the work is to describe and systematically outline the main psychological and psychiatric aspects of the postnatal period in the life of a woman and a child. Changes occur in the life of a woman, and the possible to diagnose the manifestations of disharmonious development in a timely manner, to prevent and help to solve them constructively. The information is presented taking into account both historical aspects and the state of the issue in modern society.

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Janáčková, L., P. Weiss, and M. Krejča. "Psychological aspects of penoplasty." Sexologies 18, no. 3 (2009): 186–88. http://dx.doi.org/10.1016/j.sexol.2008.09.003.

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Sansone, Randy A., Julie V. Levengood, and Martin Sellbom. "Psychological aspects of fibromyalgia." Journal of Psychosomatic Research 56, no. 2 (2004): 185–88. http://dx.doi.org/10.1016/s0022-3999(03)00063-1.

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GOODMAN, R. "Psychological aspects of hemiplegia." Archives of Disease in Childhood 76, no. 3 (1997): 177–78. http://dx.doi.org/10.1136/adc.76.3.177.

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Bashford, Robert A. "Psychological Aspects of Infertility." CNS Spectrums 4, no. 4 (1999): 62–72. http://dx.doi.org/10.1017/s1092852900011561.

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AbstractThe science of infertility has advanced rapidly over the past decade, in many respects without regard to the enormous demands that are placed on all participants undergoing an infertility work-up and treatment. Among these demands are a variety of potential psychological effects that must be addressed in the initial patient visit with continued counseling throughout the infertility work-up process. This article reviews the psychological factors that may affect individual patients and couples experiencing infertility, with special attention given to the common manifestations of stress. The need for physicians to provide early and ongoing attention to emotions is emphasized, and a biopsychosocial approach to infertility evaluations is outlined.

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REID, WILLIAM H. "Psychological Aspects of Terrorism." Journal of Psychiatric Practice 7, no. 6 (2001): 422–25. http://dx.doi.org/10.1097/00131746-200111000-00009.

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