Upaya Pendidikan Sufistik dalam Pengembangan Psikologi Modern

Khairul Nizam bin Zainal Badri


This article seeks to examine the efforts of sufi education and their relation to the field of psychology, especially from a positive developmental perspective. This is because modern psychology tends to study human development, which is negative, while the scope of research in positive human development is worth paying attention to. Although modern psychology recognizes humanity as the central center of life, the fact is that the field is more focused on mental symptoms, rather than exploring the inner potential of humanity. In this regard, Sufis education can serve as an alternative ground, which can be used in modern psychology. This is because Sufis education in the context of psychology has methods that can expand the inner potential of man.


sufistic, psychology, positive


Achmad, U. (2013). Kritik Psikologi Sufistik Terhadap Psikologi Modern: Studi Komparatif Pemikiran al-Ghazali dan Descartes (Upaya Memperkuat Bangunan Konseling Islam). Konseling Religi: Jurnal Bimbingan Konseling Islam , 4 (1), 71.

al-Attas, S. M. (1990). The Nature of Man and the Psychology of the Human Soul . Kuala Lumpur: International Institute of Islamic Thought and Civilisation (ISTAC).

al-Faruqi, I. R. (1982). Tawhid: Its Implications for Thought and Life. Kuala Lumpur: International Institute of Islamic Thought (IIIT).

Al-Ghazali. (1991). The Alchemy of Happiness. (C. Field, Trans.) Armonk, New York: M.E Sharpe.

Al-Haddad, I. A.-A. (2003). The Book of Assistance. (M. al-Badawi, Trans.) London: Fons Vitae.

al-Hujwiri, A. i.-J. (1993). Kasyf al-Mahjub: Risalah Persia Tertua tentang Tasawuf. (A. H. WM, Trans.) Bandung: Mizan.

Bringmann, W. G., & Scheerer, E. (1980). Wundt Centennial Issue. Psychological Research , 42, 1-189.

Danziger, K. (1990). Constructing the subject. Historical origins of psychological research. Cambridge: Cambridge University Press.

Grankvist, G., Kajonius, P., & Persson, B. (2016). The Relationship between Mind-Body Dualism and Personal Values. International Journal of Psychological Studies , 8 (2), 126-132.

Hasan, I. (2014). Tasawuf: Jalan Rumpil Menuju Tuhan. An-Nuha , 1 (1), 45-63.

Hjelle, L. A., & Ziegler, D. J. (1981). Personality Theories: Basic Assumptions, Research, and Applications (2nd ed.). New York: McGraw-Hill Book Company.

Madjid, N. (2007). Islam Universal. Yogyakarta: Pustaka Pelajar.

Mohamed, Y. (1997). Insan Yang Suci: Konsep Fitrah Dalam Islam. Bandung : Penerbit Mizan.

Nasr, S. H. (1983). Reflections on Islam and Modern Thought. Studies in Comparative Religion , 15 (3 & 4), 1-13.

Nasr, S. H. (2008). The Garden of Truth: The Vision and Promise of Sufism, Islam's Mystical Tradition. New York: HarperOne.

Nesse, R. M. (2005). Evolutionary Psychology and Mental Health. In D. Buss, The Handbook of Evolutionary Psychology (1 ed., pp. 903-927). New York: John Wiley and Sons.

Nurhayati, N. (2014). Psikologi Sufi. An-Nuha , 1 (1), 81-103.

Pandya, S. K. (2011). Understanding Brain, Mind and Soul: Contributions from Neurology and Neurosurgery. (A. Singh, & S. Singh, Eds.) Brain, Mind and Consciousness: An International, Interdisciplinary Perspective , 9 (1), 129-149.

Rahman, K. A., Ismail, I., & Omar, M. N. (2016). Islam dan Pragmatisme William James (1842-1910). e-Jurnal Penyelidikand dan Inovasi , 3 (1), 23-42.

Ryff, C. D., & Singer, B. (1996). Psychological Weil-Being: Meaning, Measurement, and Implications for Psychotherapy Research. Psychotherapy and Psychosomatics , 65 (1), 14-23.

Slater, L. (2004). Opening Skinner's Box: Great Psychological Experiments of the Twentieth Century. London: Bloomsbury.

Weiten, W. (2007). Psychology: Themes and Variations (7th ed.). New York: Thomas Higher Education.

Full Text: XML PDF

DOI: 10.30595/dinamika.v12i2.5903

Copyright (c) 2020 Khairul Nizam bin Zainal Badri

Creative Commons License
This work is licensed under a Creative Commons Attribution 4.0 International License.

ISSN: 2655-870X