Ilmu Ushuluddin, Januari 2009, hlm. 125-137 Vol.8, No.

1
ISSN 1412-5188

PERAN STRATEGIS FILSAFAT ISLAM DALAM

PENGEMBANGAN KAJIAN PSIKOLOGI ISLAM

M. Zainal Abidin

Dosen Jurusan Akidah Filsafat Fakultas Ushuluddin IAIN Antasari

Banjarmasin

Abstract: This article tries to explore the strategic role of Islamic

philosophy in developing psychological studies. There are two ways to
develop psychological studies. First, studies based on Islamic tradition,
and second studies based on modern psychology. The former is usually
called “Islamic psychology” which is based on traditional Islamic
knowledge like Islamic philosophy and Sufism, while the latter is called
“psychology of Islam” which is based on certain elements of modern
psychology considered in line with Islamic values. In fact, both kinds of
psychological studies are important if we want to put Islam and
psychology together.
Keywords: Turats, Modernity, Islamic Psychology, Islamic Psychology
The West is secularistic. 1 Efforts
to realize this integralistic
science become an interesting
INTRODUCTION discourse to

One of the problems It is of the view that the decline of

that comes up in the
discourse of contemporary
Muslim scientific thought is
how to build integralistic
science amid the decline of
Muslims in the field of
science and the dominance
of modern science.
Islam that has occurred in a row over
the past few centuries, is caused by the
confusion of science.
(corruptionof knowledge)and the lack
of mastery of the people of science.
Because of these factors it is clear Al
Attas, which makes Muslims face
various problems in the political,
economic, social, and cultural fields.
1 The decline of science
itself is often paraphrased with the
inferiority of Muslims in the field of
science. Al Attas, for example.
126 Ushuluddin Science
See Wan Mohd Nor Wan Daud,
Philosophy and Practice of Islamic
Education Syed M. Naquib Al Attas,
(Bandung: Mizan, 2003), p. 22.
Discussed for at least two
reasons. First,in contrast tothe
factual reality of the dichotomy
of science that occurs in the
Muslim world,2 normatively
Islam requires integralistic
science. Islam not only speaks of
the question of a servant's
relationship('abd)with God
alone (hablum minallâh),but
alsospeaks volumes about the
problem of humanity and the
reality of naturalness in general.
The dichotomous view of
science, which separates
revelation from reason or
between religious knowledge
and general knowledge, has no
roots in Islamic teachings.
2 In Indonesia itself this
dichotomy according to Mastuhu has
formed two education systems.
Systems of "religious education" and
"general education." For the first is
called traditional education and the
second modern education. In addition,
there are more religious faculties and
general faculties; Religious schools
and public schools. Even mastuhu
explained, the dichotomy produced the
impression that "religious education"
goes without the support of science
and technology, and conversely,
"general education" comes without a
touch of religion. See Mastuhu,
Empowering the Islamic Education
System,(Jakarta: Logos, 1999), p. 3.
Vol. 8, No.1
3
Second,western modern science
which is dominant today,
because it is secularistic and
ignores the sacred (God /
Revelation), is believed to have
contributed in giving birth to
various humanitarian and
environmental problems, so that
a scientific model that has a
different view, which is more
complete and comprehensive in
looking at reality. In this
context, the integralistic science
of Islam has the opportunity to
appear to be an option in
addressing contemporary
humanitarian issues. 4
Integralistic science, there is no
dichotomy between religion and
science.
(philosophy), both come from the same
source and therefore there is nothing to
argue with. See for example Ibn
Rushd, Philosophy of Ibn Rushd: Fasl
al-maqal wa al-Kasyfu, (Cairo:
Maktabah al-Mahmudah al-Tijariah,
1968); See also reviews in M.M.
Syarif (ed), A History of Muslim
Philosophy,(Wisbaden: Otto
Harrassowitz, 1963) and Sayyed
Hossein Nasr and Oliver Leaman,
History of Islamic Philosophy, PartI,
(London and New York: Routledge,
1996).
3 The classical Muslim
philosophers such as Al Kindi, Al
Farabi, Ibn Sina, Ibn Rushd and others
were very concerted in displaying
views.
 M. ZAINAL ABIDIN Role of Strategy
4
A fairly critical view of
modern Western science and its
consequences ditimbulkannya. Lihat
misalnya, Sayyid Hossein Nasr,
Knowledge and the Sacred, (New
York: Crossroad, 1989); C.A.
Qadir, Philosophy and Science in the
Islamic World, (London: Routledge,
1988). Syed
Among contemporary
Muslim intellectuals themselves,
discussion and debate in an
effort to re-advance the
superiority of the Muslim world
in the field of science is rife. He
was part of a large stream of
Muslim thought after the defeat
of the Arabs by Israel in 1967,
which later spawned internal
criticism and subsequently
became a starting point to
welcome the Arabs.
M. Naquib Al Attas, Islam and
Secularism, (KualaLumpur: ABIM,
1977). Nasr stated that modern science
has carried out epistemological
oppression by not recognizing other
ways of looking at nature, including
those in religion. Belief in reality
outside empirical reality is regarded
only as a myth or superstition.
Meanwhile C.A. Qadir considers that it
is western science's disregard for the
sacred that has resulted in seclusion
and separation in human life. Modern
humans suffer from alienation and
anomie. Al Attas stated that the
concept of Western science is
moremenimbulkan masalah dan
kekeliruan daripada melahirkan
keharmonisan, kebaikan dan keadilan.
Modern Western civilization has made
127
science problematic. In addition to
misunderstanding the meaning of
science, Western civilization has also
eliminated the purpose and purpose of
science. Although modern Western
civilization produces useful
knowledge, but it has also caused
damage in human life.
The revival of the Islamicworld
(Islamic resurgence),which is
how to behave towards
tradition(turâts)andmodernity(h
adâtsah). 4And one of the
products of modernity is modern
science, which is growing very
rapidly in the world.
West.
In its development, the
idea of desvascularization of
science by contemporary
Muslim intellectuals began to
manifest in its more real form in
the form of the birth of "Islamic"
disciplines. Among the scientific
disciplines that seem to have
4There are several idioms or
terms commonly used by
contemporary Arab thinkers, namely:
alturâts wa al-hadâtsah (Mohammed
"Abid al-Jâbirî); al-turâts wa al-tajdîd
(Hassan Hanafi); al-ashlah wa al-
hadâtsah (A.H. Jidah); al-turâts wa
al-mu'âshirah (A.D. Umari); and in an
inconsistent form is also used al-
qadîm wa al-jadîd (Hassan Hanafi).
All these so-called terms have the
meaning of tradition and modernity
with the widest meaning. See A. Luthfi
Assyaukanie, "Typology and
Discourse of Contemporary Arab
Thought," in the journal
Paramadina,Vo. I, No. 1, July-
December 1998, p. 60-62.
128 Ushuluddin Science Vol. 8, No.1

been well developed are the

disciplines of Islamic economics
and Islamic psychology. 5 Both
disciplines

5 There are several terms

used in addition to Islamic psychology
for the field of psychiatric studies in
Islam, namely Islamic psychology,
divine psychology, Qur'anic
psychology, psychology.
 M. ZAINAL ABIDIN Role of Strategy 129

This science has even instituted qur'ani, motivative psychology,

in serious studies at the level of
formal educational institutions
ranging from one to strata three.
Specifically this paper
intends to study Islamic
psychology with the perspective
of dialogue between tradition
and modernity. Use of
philosophy treasures
Islam as the basis for the
development of psychological
studies in the Islamic world is
part of the strengthening flow of
studies based on traditions that
apparently tend to be
marginalized in the treasures of
psychological studies. More
systematically the discussion
will start from the description of
two approache models in Islamic
psychology, then peeled off the
strategic role of Islamic
philosophy in the development
of psychological studies.
DISCUSSION
1. Two Approach Models in the
Study of Islamic Psychology
As outlined earlier,
the dynamics of science in the
contemporary Muslim world,
including in this case the
discipline of psychology cannot
be separated from the struggle
between legacies.
prophetic psychology, nafsiology and
Sufi psychology. See Fuad Nashori,
Islamic Psychology Agenda,
(Yogyakarta: Student Library,
2002), p. 1
(turats)and
modernity(hadatsah). Islamic
psychology itself in international
public discourse, began to
resonate since 1978. That year,
at the University of Riyadh,
Saudi Arabia held an
international symposiumon
psychology and
Islam(International Symposium
on Psychology and Islam). A
year later, in 1979, in England
published a monumental little
book in the Muslim world, the
Dilemma of Muslim
Psychologist written by Malik
B. Badri.6
In the context of science,
the letter is associated with the
rich and abundant treasures of
science as relics of past Muslim
intellectuals, most of whom are
still hidden in the shelves of the
world library, and only recently
began to be studied more
intensively. While modernity in
this case is associated with the
achievement of scientific
6 Information about the
symposium and the writings of Malik
B, Badri can be seen in Fuad Nashori,
Agenda Psychology.
thing. 23
130 Ushuluddin Science Vol. 8, No.1

achievements.oleh peradaban condition of humans. Therefore,

The West, which currently
dominates the scientific
discourse of the world.
Related to the disciplines
of Islamic psychology,
especially those that are
developing in Indonesia,
heritage dialectics and
modernity have given birth to
two models of approach in their
study. First,an approach oriented
to the study of turats,namely the
scientific tradition in Islam that
discusses psychiatric issues, for
the development of Islamic
psychological science,
commonly known as Islamic
psychology. The term Islamic
psychology is used with reason
because it takes a direct source
of classical Islamic
characteristics to be
contextualized with the view of
modern psychology.
Second,a modernity-
oriented approach(hadâtsah),the
study of the modern Western
psychological tradition, adapted
to the values of Islamic
teachings. This second approach
is called Islamic psychology.
This second view activist is
generally carried out by general
psychology (Western) alumnus,
who is dissatisfied with
psychological discussions that
are considered too secularistic
and deny the true psychological
they glance at the value of Islam
to overcome the shortcomings of
modern psychology. 7Islamic
psychology seems to be part of a
well-successful Islamicization
movement of science in addition
to the discipline of Islamic
economics. The main idea of this
movement, which is to align
Western science that is seen as
secular with the teachings of
Islam. This idea in terms of flow
departs from the outside
(West) into (Islam).
In contrast to Islamic
psychology, the underlying spirit
of Islamic psychology is the
orientation from the inside
(Islam) to the outside (world).
Psychologists with a passion that
studies this heritage include
marginal and poor attention in
the study of contemporary
psychology in the Islamic world.
Muhammad Uthman Najati
stated that psychologists
the paradigm developed in the West.
First, denying the dimension of God in
the study of psychology; Second, the
epistemology used focuses on
positivistic empiricism and humanistic
empiricism; Third, it does not reveal
the spirit. sebagai the main structure of
the human personality; Fourth, it is
centered on anthropo-centric. Offer
7 In about 1975 there was a
consciousness among Muslim
psychologists.
 M. ZAINAL ABIDIN Role of Strategy 131

from this group, i.e. solution to Muslim philosopher.9

Western psychology by proposing, first
May there be more value
theism or desevascularization; Second,
anthroporeligius; Third, the dimension by studying psychology
of the spirit as the main psychic with islamic psychological
structure (personality) of man. Look at models that lift back the
Baharuddin, treasures of classical science,
Actualization of Islamic Psychology,
because of its orientation from
(Yogyakarta:
the inside out, it is expected to
Student Library, 2005), p. 36
make a valuable contribution to
Tend to be indifferent to the
the study of
contribution of Islam in the field
psychology in general.
of psychology, even including
And the success of this effort
psychologists who are Muslim.
inevitably through the door of
The history of psychology also
Islamic philosophy, which
tends not to pay proper attention
notebene has provided fertile
to the intellectual achievements
ground in an effort to give birth
of Muslims in this field.
to the discipline of psychology
Generally, explained Najati, the
that is typical of Islam. Islamic
study of psychology began with
philosophy therefore has a very
Greek thinkers, especially Plato
strategic value to achieve this.
and Aristotle.
Furthermore, the discussion
2. Strategic Role of Islamic
continued to the psychiatric
Philosophy in The Study of
thinking of medieval European
Psychology
thinkers and the renaissance of
Islamic philosophy, as
modern Europe. 8 Good
understood by classical Muslim
attention and appreciation is
philosophers, is interpreted as
even given by the scholars of
the knowledge of the essence of
Islamic philosophy, who provide
all things. Everything here,
a lot of valuable information
including the soul, is certainly a
about the depth of psychological
soul. In line with this,
studies by muslim intellectuals
psychology was also originally
of the past, especially by muslim
interpreted as the study of the
intellectuals.
soul. 10 Psychologists here

8Muhammad Ustman Najati,
Soul in the View of Muslim
Philosophers,TranslatorGazi Saloom,
(Bandung: Pustaka Hidayah, 2002), p.
9 Ibid
10 There are many notions of
psychology that have surfaced since
the mid-19th century which is
referred to as the birth century of
132 Ushuluddin Science
Play a role in formulating the
essence of the soul whose
excavation process is based on
speculative approaches.
Psychology in this sense has its
own advantages, because it can
reflect the true nature of
psychology, because it can
reveal the essence of the soul
that is the main object of
psychological study. Thus, the
early history of psychology
cannot be separated from
philosophy, including here
Islamic philosophy. 11
contemporary psychology in the
Western world. Each understanding
has a uniqueness, in accordance with
the tendencies, assumptions and
streams embraced by its creator.
However, when simplified there are
three understandings of psychology
that come to the fore. First,
psychology is defined as the study of
the soul(an nafs). Studies conducted
by philosophers are strongly related
to this meaning. Second, Psychology
is the science of mental life, such as
thoughts, attention, perception,
intelligence,
11 Before psychology stood
intact as a science in 1879, psychology
was studied in the branches of
philosophy and faal sciences.
Philosophy has been studying
psychiatric symptoms since 500 or 600
BC, namely through the Greek
philosophers Konu such as Socrates
(469-399 BC), Plato (427-347 BC),
and Aristotle (384-322 BC). While the
scientists of faal, especially the doctors
began to be interested in these
psychiatric problems along with the
rapid development of science in
Vol. 8, No.1
will, and memory. This definition was
pioneered by Wilhelm Wundt. Third,
Psychology is the science of the
behavior of organisms, such as the
behavior of cats to rats, human
behavior towards others, and so on.
The latter definition was pioneered by
John Watson.
Studying islamic
psychology in the perspective of
Islamic writing, demanding its
researchers to look back at the
sheets of Islamic psychological
studies when it was still
together.
His "mother", the philosophy of
Islam. May there be several
strategic roles of Islamic
philosophy in the development
of the study of Islamic
psychology that can be put
forward, namely as follows:
First,maintain the
continuity of psychological
studies in Islam. As has been
explained that through the
discipline of Islamic philosophy
we can know and understand the
extraordinary achievements by
past generations of Muslims in
this field. Islamic philosophy is
therefore the entrance for those
who want to understand the
discourse and debate about
psychology in Islam and utilize
Europe, argued that the soul is closely
related to the nervous system and
reflexes. Among his characters were
Sir Charles Bell (1774-1842) and
Francis Magensie. See Abdurrahman
Saleh and Muhbib Abdul
 M. ZAINAL ABIDIN Role of Strategy
the wealth of the treasures of the
study in the efforts to develop
Islamic psychology today.
Some of the
achievements and findings made
by Muslim
philosophers have found their
equivalent in
psychological thinking.modern.
Di As expressed by Muhammad
Wahab, Psychology an Introduction in
an Islamic Perspective,(Jakarta:
Prenada Media,
2004), p. 4
Uthman Najati, that with the
sharpness of mind and the rigor
of his observations, Ibn Sina was
able to achieve knowledge of the
law of conditioning process
which was recently re-
popularized by Ivan Pavlov, a
Persian psychologist. Ibn Sina
has also given a scientific
interpretation of forgetting very
intelligently, by returning it to
various interventions of various
information, which modern
psychologists have never
achieved, except in the first
quarter of the 20th century. In
addition, the method of healing
the sick by Avicenna is
considered as the basis for the
invention of modern tools
known as galvanized skin
response tools or often referred
to as lie detectors (lie).
133
detector).12
In addition to Ibn Sina,
al-Kindi's idea of a gradual
principle of studying
difficult habits is also seen to
have preempted modern
psychologists on the principle of
learning. This principle has been
used by modern behavioristic
psychiatrists in self-healing from
bad habits and in curing
anxiety.13
Similarly, other early
Muslim scholars such as al-
Kindi, Abu Bakr ar-Razi, Ibn
Miskawaih, Ibn Hazm, al-
Ghazali, Fakhruddin ar-Razi,
and others have outperformed
modern psychologists of the
cognitive school about
concentration on healing the
soul by changing negative or
false individual thoughts and
beliefs. The reason is, individual
thoughts and beliefs are factors
that influence behavior.
Therefore, the Muslim scientist
was in fact a pioneer of modern
cognitive therapy.14
Second,by using the
islamic philosophy as an
entrance, it will be possible to
emergence the discipline of
psychology that is completely
12 See Muhammad Uthman
Najati, Soul inSight....p, 17
13 Ibid.p. 35
14 Ibid. p. 17
134 Ushuluddin Science
intact and has a clear identity..
Hal ini karena ia tidak lagi
sematamata sekadar islamisasi
psikologi Barat, tetapi berpijak
dari warisan khazanah keilmuan
ilmuwan muslim sendiri, oleh
karena itu bukan tidak mustahil
akan benarbenar lahir mazhab
psikologi yang khas, yang pada
gilirannya dapat memberikan
kontribusi pada berbagai
persoalan kemanusiaan manusia
modern, Especially when it
comes to the problem of
abomination.
Islam's view of man,
which is considered more
comprehensive, may be
the basic capital in this direction.
Baharuddin in his dissertation
study on psychological elements
in the Qur'an concluded that
there are three main aspects of
human beings according to
Islam, namely the jismiahaspect,
nafsiahaspect, and
ruhaniahaspect. Jismiah aspects
include the entire physical-
biological organ, cell system,
kelenjer, and nervous system.
The nafsiah aspect includes the
whole human qualities that are
typical of human property,
namely thoughts, feelings, and
wills derived from the
dimensions of al aql, al
qalb,and an lust.
The ruhaniah aspect is the
overall sublime psychic
Vol. 8, No.1
potential of man radiating from
two dimensions, namely al ruh
and al fitrah.
This last aspect is typical of
psychology.
Islamic.15
Associated with the
focus of psychological studies in
general, it is known that the
psychology of physiology
(psychology faal) is in the
jismiah aspect. This psychology
studies the physical aspects of
self.
Humans are mainly in the
function of the nervous function
and the human system of
kelenjer. Psychoanalysts and
behaviorism on the jismiah
aspect and the nafsiah aspect are
mainly in the dimension of lust.
Both focus on experience, the
first on the past while the second
on the present and here.
Humanistic psychology is on the
nafsiah aspect especially the
dimensions of lust, al aql,and
al qalb. This psychology focuses
on the human qualities of
thought, feeling, and will.
Transpersonal psychology is
actually in the ruhaniah aspect
but has not accommodated the
dimensions of al ruh and al
15 Baharuddin, Paradigm of
Islamic Psychology: The Study of The
Psychological Elements of the Qur'an,
(Yogyakarta:
Student Library, 2004), p. xii-xiii
 M. ZAINAL ABIDIN Role of Strategy
fitrah. This psychology focuses
on the deepest inner human
abilities that are beyond the
ordinary human person.16
The Islamic view of
comprehensive human potential
received special attention in the
study of Islamic philosophy.
Psychiatric issues in the study of
Islamic Philosophy are discussed
in depth oleh para filosof
muslim mulai aspek hulu hingga
hilir, yakni Starting from
arguments or evidence of the
nature and existence of the soul
which is certainly very
theoretical, soul potentials that
can be developed practical
methods that can be used in
direct therapy of problems
related to psychiatry. A establishing his existence, but he
theoretical view that precedes
the practical aspect will allow
for more complete and
fundamental conclusions in
taking alternative solutions.
As an illustration of how
theoretical thoughts about the
existence of the soul proposed
by Muslim scientists are
expressed quite interestingly by
Ibrahim Madkour. According to
him, there is no Arabic work that
has a great influence in Latin
thought as great as Ibn Ibn's
Book of An Nafs.
16 Ibid
135
Sina. This book after its
translation into Latin has ignited
a number of problems around
the form, essence and
immortality of the soul. Ibn
Sina, explained Madkour, has
made a very original major
contribution regarding among
the evidence of the existence of
the soul, namely his description
of people flying in space. In
essence, if we imagine a person
who is healthy physically and
intellectually then his face
It is closed until it sees nothing
and is left to fly in space, where
it feels nothing friction, so in
such a condition it has no doubt
that it exists. His senses or
physique play nothing in
is guided by another non-
physical aspect, the soul.17
As for the illustration of
the methods used by Muslim
philosophers as practical therapy
in various problems in the field
of psychiatry, it may also be a
very abundant wealth to be
reviewed. For example, for
example, Al Kindi's method of
therapy frees oneself from grief.
According to Al Kindi, the way
to free yourself from sadness is
17Ibrahim Madkour, School
and Theory of Islamic
Philosophy,TranslatorYudian
Wahyudi, (Jakarta: Bumi Aksara,
1995), p. 284-285
136 Ushuluddin Science
to think about sadness and
divide it into two kinds. First,the
sadness that occurs because of
what we do; and second,the
sadness that occurs because of
thedeeds of others. The sadness
that comes from our own
actions, we can heal it
withmenjauhkan perbuatan
tersebut. Sedangkan kesedihan
yang terjadi akibat perbuatan
orang lain, maka kita tidak boleh
bersedih sebelum perbuatan itu
terjadi. Jika perbuatan itu terjadi
dan membuat kita bersedih,
maka kewajiban kita It's trying
to shorten the tempo.
sadness.18
Third,by involving
Islamic philosophy in the study
of psychology, it will be possible
to accelerate in the development
of Islamic psychology, this is
because as mentioned earlier
there have been many
achievements obtained by
muslim philosophers in the past,
which may remain relevant to
this day.
The findings of previous
Muslim scientists in the field of
psychology, may increase the
self-esteem of islamic
psychology activists so that there
18 9How quoted
Muhammad Uthman Najati from Al
Kindi's Al Hilah fi Daf‟I al Ahzan. See
Muhammad Ustman Najati, Soul in
View...., p. 36
Vol. 8, No.1
is no need to feel inferior or
inferior to the
achievements of modern
psychology.
In fact, they can catalog these
findings with the development
of psychology today. Thus
Islamic psychology as a
discipline does not depart from
ground zero, but can accelerate
in its studies, so that in turn it
can achieve what is aspired by
the activists of this discipline,
namely making Islamic
psychology as the fifth school
after the school of
psychoanalysts, behaviorism,
psychology.
Humanistic, and transpersonal.19
Fourth, by involving
Islamic philosophy in its study,
islamic psychological patterns
are also likely to have a thick
rational sense image.
Modern psychology in its
development is indeed very
empirical, therefore Islamic
psychology that can marry the
empirical aspect of modern
psychology with aspects of
19About the vision to
make Islamic psychology (i) as the fifth
school has been affirmed by its activists
such as Fuad Nashori, Hanna
Djumhana Bastaman and the National
Dialogue Perumus Team of Islamic
Psychology at the faculty of
Psychology, Darul Ulum Jombang
University. Look back at Fuad Nashori,
Psychology Agenda,p. 23
 M. ZAINAL ABIDIN Role of Strategy
rationality in the study of
Islamic philosophy, may make
Islamic psychology a discipline
that views the soul more
comprehensively.
In addition, the peeling of
aspects of psychology in Islamic
philosophy will also in turn make
the study of philosophy no longer
seen as something "unclear",
slim, but will really
feel the benefits directly in an
effort to overcome the strange
diseases of modern humans,
which require thorough
treatment.
COVER
The use of Islamic
philosophy as an effort to
develop Islamic psychology may
be an option in developing the
study of psychology in the world
more comprehensively. The use
of Islamic writing should also
continue to benefit from findings
that have been very abundant in
the study of modern psychology.
The intense dialogue between
Islamic writing and the study of
modern psychology will greatly
help in the discovery of the
identity of Islamic psychology.
As a new major, the
study of Islamic psychology at
the Faculty of Ushuluddin
should take a focus on the work.
If exponents of Islamic
137
psychology in Indonesia derived
from the general psychological
tradition have quite taken a role
in the efforts to Islamize
Western psychology(outside
inward),then there must be
agroup that also intensely
examines Islamic writing for
later if necessary exported to the
West (insideout),so that in turn
theexistence of Islam will really
feel the benefits, namely Islam
being rahmatan lil'âlamin.
Wallahu' alam bi al shawab.
DAFTAR PUSTAKA
al-Attas, Syed M. Naquib, Islam
and Secularism,
(Kuala Lumpur: ABIM,
1977).
Assyaukanie, A. Luthfi,
“Tipologi dan Wacana
Pemikiran Arab
Kontemporer,” dalam
jurnal Paramadina, Vo.
I, No. 1, Juli-Desember
1998.
Baharuddin, Aktualisasi
Psikologi Islami,
(Yogyakarta: Pustaka
Pelajar, 2005).
Baharuddin, Paradigma
Psikologi Islami:
Studi Tentang Elemen
138 Ushuluddin Science Vol. 8, No.1

Psikologi dari Al Qur'an, Science in the Islamic

(Yogyakarta: World, (London:
Pustaka Pelajar, 2004). Routledge,
Daud, Wan Mohd Nor Wan, 1988).
Filsafat dan Rusyd, Ibnu, Falsafah Ibnu
Praktik Pendidikan Islam Rusyd:
Syed M. Naquib Al Fasl al-maqal wa al-
Attas, Kasyfu,
(Bandung: Mizan, 2003). (Kairo: Maktabah
Madkour, Ibrahim, Aliran dan alMahmudah al-Tijariah,
Teori Filsafat 1968).
Islam, Penerjemah Saleh, Abdurrahman, dan
Yudian Wahyudi, Muhbib Abdul Wahab,
(Jakarta: Bumi Aksara, Psikologi Suatu
1995). Pengantar
Mastuhu, Memberdayakan Dalam Perspektif Islam,
Sistem Pendidikan Islam, (Jakarta: Prenada Media,
(Jakarta: Logos, 1999). 2004).
Najati, Muhammad Ustman, Syarif, M.M. (ed), A History of
Jiwa dalam Pandangan Muslim Philosophy,
Filosof Muslim, (Wisbaden: Otto
Penerjemah Gazi Harrassowitz, 1963).
Saloom, (Bandung:
Pustaka Hidayah, 2002).
Nashori, Fuad, Agenda
Psikologi Islami,
(Yogyakarta: Pustaka
Pelajar, 2002).
Nasr, Sayyed Hossein and
Oliver Leaman, History
of Islamic Philosophy,
Part I, (London and
New York: Routledge,
1996).
Nasr, Sayyid Hossein,
Knowledge and the
Sacred, (New York:
Crossroad, 1989).
Qadir, C.A., Philosophy and