COMPARISONS BETWEEN ISLAMIC THEORY AND ...

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WESTERN PSYCHOLOGY AND ISLAMIC PSYCHOLOGY INDIALOGUE; COMPARISONS BETWEEN ISLAMIC THEORY

AND WESTERN THEORY OF PERSONALITY

Subhan Ajrin SudirmanUIN Imam Bonjol PadangEmail: [email protected]

Abstract : In the mid-1960s, humanistic psychological figuressuch as Abraham Maslow, Antonio Sutich, Charles Tart,Stanislav Grof began to reconsider the dimensions ofspirituality and the object of ontology-metaphysical into thefield of psychological research. By opening up to a spiritualexperience and adopting it into the discipline of psychologythrough therapeutic techniques. They view that the perspectiveof modern psychology tends to be partial-particular, so that inits implementation it is often unable to cope with the fullhumanitarian crisis. As the teachings of monotheism, Islamcertainly emphasizes the importance of the foundation ofmonotheism in all its dimensions, including in it concerning thesystematics of thought associated with the religious dimension.This concept is also the main foundation for the principles ofepistimology in Islam, as well as the principle of unifying andstrengthening the integration of science. So the allegation thatIslamic psychology has no epistymological foundation is anunfounded claim, apt to be ahistorical and a priori.

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

A. BACKGROUNDSince the middle of 19th century

which proclaim as the born of contemporarypsychology in Western world, there are somany definition and terms about“psychology” that offerede by thepsychologists. Each definitions has certaincharacteristics along with trends, assumtion,and the genres that creators believe.Although, the making of psychologydefinition can be simplified in three terms.

The first one tend to morephilosophic, where psycology define as astudy of soul (psyche), as done by Plato( 427-347 SM) and Aristotle (384-322 SM)about the consciousness and mental processthat related to soul. The second terms try to

separate philosopy and psychology, givingthe definition of psychology as study ofmental, minds, attention, perception,intellegence, motivation, and memory. Thisdefinitions was pioneered by Wilhelm Wundt.Meanwhile the third definitions whichreflects psychology as independent study thatmeans psychology is a study of organismattitude, such as cat to the mouse, human totheir kinds, and so on. The last definitionsfounded by John Watson.

Islamic psychology as a new studywhich developed in the early 1960s not getmuch peoples attention if we compare withwesetern psychology that last for centuries.As new disciplines, Islamic Psychology bornas the antithesis towards any genres of

Received: 18thDecember 2016; Revised: 15th January 2017; Accepted: 21 thFebruary 2017

38 Al-Qalb, Jilid 9, Edisi 1, Maret 2017modern psychology. Their open-mindedcharacter today, the modern psychology mustredefined themself, so Islamic Psychologycan be one of the alternative.

Eventhough western psychologyfocus on the ego as a subject and objectwhich become a center foundation ofhedonism and wesetern individualism, whileIslamic psychology based on spiritualism,but both of them have similar point namelyhuman as an object of their study.

Its undeniably that the developing ofmodern science has dominated by secularism.The long term beliefs in modern history untilfinally derives deep gap between scientificactivity and religious stuff, and also reducethe spirit of study of spiritual (Glock & Stark,1993). The dominant point of view inmodern scientist is science work on empiricplain which deny mythical-non-empiric plain.Because the object of study among them wasdifferent, so the talk about the relationshipbetween science and spiritual stuffconsiodered as irrelevant.

Similarly with modern psychology.As one of science discipline, psychologyconsidered as an entity from scientificrepresentation which empiric-realistic socould be possibly approach with objectiveapproachment. Because of its objectivecharacter who away them from religiousscience. Eventhough, in certain psychologistemerge some assumption that religiousspirituality as the cause of stagnancy ofscience. In contrary, science according toseveral religious expert become threatstowards religion dogm (Thouless, 1992).

History told that most of modernpsychologist, separates God from humansubjective experience. This religious-subjective experience still considered as“non” scientific stuff. In their perspective, ifthose experiences wants to scintified, so itshould require scientific standard – logic-rational-empiric. As the holder of legacy inmodern era, psychology also exist in the“train” of scientific method as other scienceconduct. Hence, the developing of modern

psychology science was supported by threemain pillars (Kuhn, 1970). First, psychologymust be universal. It means there are generalprinciples and also probability laws, thatbecome science developing standard. Forexample, study of perceptions, memory, andlearning should be able to overcome theoverlap of certain socio-historic factor.Second, based on empiric method, becausefollowing rational consideration from logicalempiric philosophy, modern psychology alsointact with beliefs about the truth throughmethods. Especially beliefs that usingempiric method and mainly controlledexperiment, researcher could acquireabsolute truth about the main problem andcausal networks where main problempresents. Third, research as the locomotive ofadvance. Derivation of prior theoriticalassumptions are modernist final belieftowards progressive nature of research.Because of empiric method applied onpsychology main problem, psychologist“learn” more about the basic character. Thewrong beliefs could be avoided andpsychologist turn to enforcement of neutralvalues and reliable about any segment ofobjective world (Nashori, SuaraPembaharuan, 21 September 1996).

The effect of three main pillars ofpsychology development above morepowerful in science tradition (modernpsychology). Because the effect of forcedusing of scientific method in psycology hassevere the process of dehumanize (humanonly the object of controllable experiment).The scientific framework has limited evenreduce the analitical process and synthetic ofthe mainstream psychologist about theconception of truly human personality. Thehuman attitude as a psycology analiticalobject only viewed through visibleexperiment (objective-empiric) whileinvisible things (metaphysic) considered asnon-scientific and out of their scientificrepresentation. Finally, inevitably,psychology specially put themself on thestate as “one of the authority source” forhuman activities because their big obsessionof human psychologic problem, in the end

Subhan Ajrin,Western Pshychology and Islamic Pshychology…39emerge incoherence in their concepts andisolated from the main culture current(Bergin, 1994).

The above things nonetheless,because the modern psychologist deny theimportant of spirituality dimension, even inthe final chapter of his life, Maslow confedthe exist of human needs on spirituality,especially define the unique attitude ofhuman who needs special analysis frompersonality psychology theories based onreligious spirituality. Such as radicalism onreligion which hype today, popular suicidebombing called syahid bomb, the hype ofdzikir member and muhasabah and anotherreligious activities. Could be in modernpersonality psychology teory, those attitudereflects self-realize.

Derive from todays phenomenon, weneed to born a new approachment inpersonality psychology context, namelypsychology that support human personalityphenomenon whther visble or not,psychology that based on the oriental cultureand religious-spiritual values. It straight toUichol Kim preposition, as cited by AchmadMubarok, human not even enoughunderstand by Western psychology, becauseits only study the Western human accordingto secular culture which backed the born of it.To understand human in another hemispherealso use culture-based where human lived.Hence, this research will try to explore theideas around Islamic psychology perspective.

B. RESEARCH QUESTIONSFrom the explanations above, the

main problem is how does the humanpersonality concept in Islamic Pschologyperspective? The limitation of this researchquestion as follow:

1. How does the human personalityconcept in Western Psychologyperspective?

2. How is the theoritical implicationfrom critical analysis of threemainstream (psychoanalysis,behaviorism, and humanistic)

Western Psychology indeveloping concept of humanpersonality in Islamic Psychologyperspective?

C. PURPOSE AND SIGNIFICANCE OFTHE STUDY

The research aims to answer theresearch questions above to know theconcept of human personality in Islamicpsychology persepctive. This goal achievedfirstly by conducting a complete illustrationabout human personality concept in locus ofModern Psychology, then study critically theconcept of personality of those threemainstream genre of Modern Psychologythrough Islamic Psychology point of view.After that, the researcher try to dragimplications from the result of this criticalstudy in effort of digging the principle whichcontain in islamic intelectual world whichexpected to become a source value to thedeveloping of human personality concepttowards Islamic Psychology paradigm.

Academically, the study of humanpersonality in Islamic perspective is asignificant effort in relation of completingthe scientific properties in Psychology,Tasawuf or Islamic Psychology discoursewhich massively done, where toward thisstudy expected to bring special color to thedinamic development of human personalityin anticipating the life problems. Beside that,practically, the result of this researchexpected to be able to arise awareness inspecially the muslim psychologist to keepbring their ideas in develop researches whichsupport the concept around Islamicpsychology.

D. THEORY FRAMEWORKThe research that conducted by

Hanna Djumhana Bastaman about “IslamicApproachment about healthy Personal(1995,12) shows that there are polarize aboutpersonality in a muslim: weak muslim andsuper muslim. The super personality in her

40 Al-Qalb, Jilid 9, Edisi 1, Maret 2017point of view which able to aware his or herimage position in range of polarizationbetween two poles. His works emphasize onexploration of the understanding methodsand personal development to become muslimpersonality., which started from costumize,example, understand, and application ofworship.

The Abdul Mujib research (2001)about “Islamic Personality in PsychologicPerspective” is scientific works that presentsmore about Islamic intellectual in formulatethe human personality concept.Unfortunately, the explanation about thehuman personality concept still only aroundabout human structures, which he derives inthree shapes; body, nafsani and soul. Theexplanations is not yet lift the humanpersonality in Islamic reviewcomprehensively, including dinamic anddevelopment of human personality in Islamicperspective.

Therefore, Syamsu Yusuf and JuntikaNurihsan (2008) about “Theories ofPersonality”. The paper give more portion ofexplanation to varies theory of humanpersonality in modern psychologyperspective, then from any theory can bedrag to give contribution on expandingexplanation about guidance and counselling.Eventhough in the end of discussion aboutIslamic personality psychology, thediscussion flow more explore Alquran versesand Hadits as justification stuff on Westerncounselling and psychotherapy concept.Exposure on his dry paper from detailIslamic concept, there are only counsellingand psychotherapy concept which tend tomean partially.

Varies of research and paper abovecould be a comparison stuff for this study,but couldn’t be concrete standard, becausethe scope of the study differently assume bypattern and color.

E. RESEARCH METHODOLOGYThe study use qualitative method with

bibliography approachment. Qualitativemethod is a research procedure which resultdescriptive data such as written words orutterances from peoples and its attitudewhich able to observe supported by literaturestudy or reference study based onbibliography deepness contain data andnumbers, so the reality can be understood(Moleong, 2001).

The reason of using qualitativemethod, as explain before is to compare twoscientific paradigms; Modern Psychologyand Islamic one which use enforce this paperto expand it in descriptive qualitative form.

Bibliography research method is apart of Geisteswissenschaften (analysis ofhumanity science) which more focuses onperception, structurized effort, and utilizingthe environment which more aboutphilosphic and theoritical whim of empiricvalidation and related to values (Muhadjir,1996).

The effort of comparing system fromparadigm basis which contrary need moretext analysis so the pattern of the studydominated by bibliography study. Along withbibliography analysis theory which morefocuses on the effort of philosophic andtheoretical whim rather than quantitativevalidity, so the truth that expect to achieve issubstantive truth.

By comparing human Theories ofPersonality in modern psychology withTheories of Personality in Islamic intellectualworld, including Alquran, Hadits and tasawufso it expected there is something substantial.

Because the study talks about humanpersonality in Islamic Psychologyperspective, so the main sources are themonumental works of modern psychologist.Such as (1) Sigmund Freud “On Creativityand the Unconscious,” “The Future ofIllusion, dan “Totem and Taboo; SomePoints of Agreement between The MentalLives of Savages and Neurotics” to get

Subhan Ajrin,Western Pshychology and Islamic Pshychology…41illustration about Psychoanalitic personality,(2) Skinner’s thought, Bandura and Pavlovwhich exist in Calvin S. Hall’s papercollection and Gradner Lindzey “Theories ofPersonality” to get illustration ofbehavioristic theory of personality, (3)Rogers’s work about Contemporary Issues inPsychology,and Maslow about Religion,Values and Peak Experience to getillustration about humanistic personality, (4)Imam al-Ghazali “Ihya’ Ulum al-Din,”Abbas Mahmud al-Aqqad, “al-Insan finadzariyyat al-Qur’an,” and so on.

Another sources are Tasawwuf, tafsir,Hadits and Psychology that discuss about thedinamic structur of human personality, andalso the other secondary books that talk aboutthought and ideas about islamic Psychologysuch as the paper of Djumhana Bastaman,Abdul Mujib, Malik B. Badri, Fuad NashoriSaroso, Yunasril Ali, Abd al-RahmanBadawi, Jamal al-Din al-Qasimi al-Dimashqi,Djamaludin Ancok, Elmira N. Sumintardjaand some of Tasawuf and anotherPsychology which used by the writer as theanalytical knife to explore islamic personalitydiscourse as the theoritical implication fromcritical analysis on modern psychology ofpersonality.

As maximum as possible the dataacquired from primary sources, but there isalso chance to acquire data from secondarysources. Primary data is the authentic sourcewhich derives from competent figures.Meanwhile secondary sources are supportingdata from secondhand that could betranslation, opposes, comments and citationstowards primary sources which related to thestudy title. After that it will analyzed andconcluded to keep the validity and reliabilityof the research., all the data confirmed withthe sources through cross check tehnique.

To achieve accurate translation aboutthe content and the concept of personalitytheory in Modern and Islamic psychology,the writer use hermeunetic approachment byGadamer. It needed because the object of thestudy that impossible to get the meaningwithout translation method.

In other words, this is an importantapproachment as the guidance for the writerin analyze the language that used by bothexpert. While in analyze the data we usecontent analysis. It is a research technique tomake inferences which replicable and validdata by concern on its context (Krippendorff,1991). It acquired through discussion result,seminar and judge expert in psychology field.,translation, Hadits and Tasawwuf. Theanalysis mean to analyze the meaning thatcontain in every ideas of Modern and IslamicPersonality psychology. Based on the contentthat include on both ideas the classificationsconducted with several phase, identification,categorized, and interpretation.

Therefore the selected method topresents the paper is descriptive analysismethod , means that the writer describeswhole modern personalitiy theories whichgrafted on three big genres of psychology;Psychoanalitic, Behavaiorism, andHumanistic Psychology, continued byanalyzed them critically to see the weaknessof each theories of personality that include inthree ideas of the genres, and finally thewriter try to explore the implication fromanalytical result to dig the principles whichcontain in Tasawuf that expected to becomevalue source for paradigm developing ofPsychology especially Islamic PersonalityPsychology.

F. RESULTThe born of any personality genres in

psychology world is a representation ofmodern human scientific effort to understandhuman selfness perfectly, besides to show thelimitness of western expert’s knowledge informulaze the internal structure of human. Itis because of the scientific framework thatbecome the base of western expert’sinvestigation, as the result they foundthemself in limitness especially on analysisprocess and synthetize the whole humanpersonality concept. They troubling somedifficulties in describing things that out ofhuman rationality, the metaphysic stuff.Those things appear on three mainstream

42 Al-Qalb, Jilid 9, Edisi 1, Maret 2017genres of modern psychology; Psychoanalitic,Behavaiorism, and Humanistic Psychology.

The Psychoanalitic is the oldestpsychology genre in modern buildings ofpsychology. It pioneered by Sigmund Freud(1856-1939). The genre emphasize on humanpersonality structural analysis that stabile andfixed. The perspective of this genre, humanhave three structure of personality; bilogical(structure id), psychology (ego), sociology(super ego) (Freud, 1958; Hall & Lindzey,1970). When human were born, they onlyhave id or pushing that requested to fulfill.On the next level, superego grows insidehuman. It forms when someone interact withothers. Between id and superego oftenappears conflict. Id represents personalimportances, while superego representscommunity nomrs. To manage bothmechanism, then ego take part.

By dividing the three aspects above,so the highest level of human personality issuperego, but this level illustrated by Freudas irrational behaviour because it focuseswide values, not the values that exist inhuman’s consiousness itself. Because Freudbelieves that the main booster of humanconsciousness is live instinct called libido,the most dominant is sexual libido whichlocated in id structure (biological aspect ofhuman) On account of the strength of libidoinside human, it can overcome the minds andmovement (Freud, 1958). According to Freud,human mind and movements derives fromlibido power which specify as sexual pushing.And all psycho distraction is because ofsexual conflict from undistributable libido. Inaddition, Freud’s therapy directed to thepleasure and reality principle, withoutconcern the Divinity norms. He states thatreligion too much prohibits human andconsidered as the main cause ofpsychological stress distribution. Freud says,the stresses which settle in under consciousdistribute through minds logic. For examplemarried before accident, Freud assume it as“safe valve” of distributing the sexualstresses (Ancok & Suroso, 1994).

Elaboratively in Freud point of view,human only the biological creature. Humanlives, born and grows only because the workof cosmic power towards inorganic things.This point of view clearly affected byCharles Darwin’s thought that human notmore than just animal. Hence, human is nodiferent with the creatures that moves onlybased on instinct called eros (life instinct)and tanatos (dead instinct). Because ofhuman only animal that moves based on erosand tanatos, so the values only just self-defence mechanism, form of reactions andsublimations. Becaus the values is not strongenough. Or in the other words, Freud saysthat human doesnt have goodness valueinside them (Hall & Lindzey, 1970).

In other words, all human behavioursin this point of view become actualizedbecause of this sexual libido. It shows thatthe actualize of this psychology andsociology aspect only motivated by sexualrole (syahwat). If the libido didn’t wants tobe actualized it means so it psychology andsociology aspect will not realized, but if itwants to be actualized indeed theenforcement of primitivity of humanbehaviour, because everything pushed bysexual libido which centered on id. Inaddition, the life goals of human according toFreud only to pursue the pleasure, hedonism,and growing the impulses of their primitivelibido, not wants to build truly humans love.

Next, Freud didn’t distinguishbetween physical and psycho energy. Libidowhich centered on id (biological aspect) isthe only energy that used by psycho andphysic aspect by turns. It means that humanlive in this world only just physical creature,moved by physical nature, and never confessspiritual nature. Hence, if Freud says psychonature on human personality structure soindeed the aspoect is not spiritual one,because Freud did not know the spiritualaspect in his structural theory.

From above expalantions, human inFreud’s point of view doesn’t have freedomto define its behaviour. Human is theorganism that his behaviour defined by some

Subhan Ajrin,Western Pshychology and Islamic Pshychology…43determinants and human determinant derivesfrom human inside (id factor). This point ofview of course so deterministic and deny thenature concept which exist since human wereborn. As the logical creature and besideshave religion, of course this kind of theoryshould be criticized, because human didn’twant and can’t be similar with animal. Thereare another potential that should see throughdifferent dimensions between human andinstinctable animal. There is a nature concepton human that deleted in Freud’s theory.Freud forget that when human conceptionoccurs, so inside them sticked potential toreturn to God, return to the real truth(Ibrahim, tth; Berteens, 1979). This aspectclearly implicit that when someone wereborn, its not just filled with instinct (id), butalso inner heart that works to calls human toreturn to the truth. Beside that accumulationof human instinct that direct into somepushes to act should convinced source fromshape that integrated through logical process,inner touch and moral beliefs and religion.While animalistic instinct is not get that affix,so they still in the shallow shape, unprocess,but vegetatively need to restore for theexistence of those creature (Brill, 1966;Freud, 1913).

Freud’s explanations about theabnormal behaviour which derives fromlibido strength shows the shallow thought,because the pushing power has blind humanand make them powerless to developthemself to the positive way, but direct theminto deviances behaviour in overcome, hold,and manage their sexual push. The powerlesshuman against their libido pictured by Freudas a pessimistic creature to release from thatimpulses handcuff (Freud, 1961; Hall &Lindzey, 1993).

The power is simplified to cover thepossibility of another power that able tomove human to think and act. As if there isno potential inside human, whether logic,inner heart and beliefs on supportingsupranatural power like faith and piety to hisGod, that develop by themsemself to fightagainst the instinctive things. In fact, must

confess that human is the manifestation ofcomplex creature, having so much needsdimensions to fulfill their life, so thatsomeone not just explain that somebehaviour is the result of linear causal ofsituation or motivation. Humans refers tocomplex creature with complex wants andneeds as well, so it will be tough to predictthe sorce of their actions and though (Hadhiri,1995).

Next, the Behaviourism, the genrethat postulate its theory on human behaviourchanges. They deny the human stabileandfixed psycho structure. The behaviouristsbelieves that individual behaviour can changebecause of their sorroundings. Skinner(1904-1990), states that generally humanbehaviour can explained based on the theoryof operant conditioning. Human dosomething in their sorroundings to emergeeffects, no matter about needs fulfill or avoidpunishment or unpleasure experience. Everyhuman actions are understandable in thisframework. So does Watson (1878-1958),tells that human action and reaction towardsa stimulus only related to the reinforcement(reward and punishment) principle. Humandoesn’t have will power. They just a “robot”which react mechanically on reward andpunishment. For instance, the main functionof pscychologist is create or condtioning thegood sorroundings to shape good behaviour.

Above explanations shows that thedinamic structure of human personality is notdifferent with animals. The discoverieswhich resulted from animal research in thisgenre often applied to analyze the humanconcept, in fact the animal behaviour isdistinctly different to the human, whether onassumption side or the real action. Thestructure theory assume from neutral (empty)human concept, didn’t have gift potential atall. The existed behaviour is a shape of habitswhich formed by the sorroundings.

. The genre, of course, reallydeterministic and have reduce trends, thatassume human doesn’t have soul, motivation,and freedom to define their own behaviour.Basicly the human behaviour are unique and

44 Al-Qalb, Jilid 9, Edisi 1, Maret 2017complex, but in this genre’s point of view itsjust a dead things, machine which worksbecause receive the strength factor such aspunishment and reward. Behaviourism viewsthe human behaviour controlled by innerfactor but fully affected by the visible,measurable, predictable and descriptiveenvironment. According to the theory, humancalled as homo mechanicus, machine man.Machine works without motivation in thebackground, fully defined by objective factor(fuel, engine condition, etc). Human is notcount even right or wrong but so plastical,can be formed to any shape according to theenvironment they live or prepared for them(Hall & Lindzey, 1993; Reber, 1985). Finally,the complexitiy inside human views simplyby this genre.

The concept of human in this theorypoint of view only observe and measurethrough the approachment towards onlyphysical and technique. Human only assumeas the observe object, no need to interview toget the information about themself, theirfeelings and desire was denied. Their totality,complexity, and uniqueness views assomething simple by the behaviorism (RogerB, 1969; Wulff, 1997). Human totality hasparts from the things that can be learnquantitatively and more exact until onlylearned qualitatively and non-exact. Thispsychology genre basicly just learn one sideor half side of complex human totality andignore one or another side. TheBehaviourism only spot the sensesdimensions of human quantitatively andassumes that as reality. In fact there are stillmore non-senses dimensions that existedinside human that can only approachedqualitatively.

The third psychology genre isHumanistic, the genre that emphasize onhuman powerand privillage. Human wereborn with images and good attribute andprepared to do good deeds as well. Amongthose good images there are special abilitysuch as think, imagine, responsible and so on.The orientation of this genre more focuses onhumanity pattern; so it well-known as

humanic concept. Eventhough it affected bypsychoanalysis and behaviourism but it hassignificant unapropriate even it emerge tocritized both previous genres that views hasdoing dehumanized which denied uniqueimage of human. The main pressure thatbehaviourists did to the stimulus andbehaviour that observable and also thepessimistic view towards human reality,viewed by Humanistic as over simplify,which ignore human itself along with theirinner-experience, also the complex humanbehaviour such as love, values and beliefs,the potential to self-directing and self-actualized as well. So humanistic psychologyreally focuses on human itself as unit thatilluminates the individual experiences, whichdefine the observable behavior. Related tothis discussion, self-humanistic psychologistsso close to dualism concept-physical religion:human body versus soul or minds (Ancok &Suroso, 1994).

The follower of humanisticpsychology were disagree on pessimisticview towards human reality which foundedby Freud or neutral view of (not bad and notgood) behaviorist. According to humanistic,both genres views human behavior wronglythat the whole behavior defined by outsidepower; is it unconscious motives orchildhood conditioning or neighbourhoodeffect? In contrast, humanistic genre believesa more positive concept about human nature,that human basicly a good creature. Humancruel actions and individualist views aspatologic behaviour that caused by refusaland frustrating on the good deeds. A humanis not view as passive automatic machine, butthe active potential member that have right tochoose his own fate and others (Bastaman,1994).

However, because of the genre isreally depend their structure theory on humanpower, so that the philosophic orientationtend to antrpocentric, which called puthuman as the centre of any experience and itsrelations, and also the main determinant towhole events that related to human andhumanity problem. Derives from this

Subhan Ajrin,Western Pshychology and Islamic Pshychology…45philosophy this genre finally trap on overoptimistic, where human only views itsquality, through some conscious process andself-quality expansion has succeed to solvetheir problems (Reber, 1985).

We can’t deny, the view of humanwill always return to goodness, but the abilityto return is highly depend on several factors,such as education, socio-culture, andmenaing-scale whether in humansorroundings. Therefore, human will alwaysneed direction to living their life. This genrealso views human by basic pattern andpotentially limited (Ancok & Suroso, 1994).This point of view clearly optimistic andeven too much towards the effort of humanresources development, so human view assingle determinant that able to do “God’srole”.

The optimism of this genre on viewhuman, of course will affect on humanquantitative problem itself, where they try toasides their unfreely dualism of subject-object. From here the human arroganceemerge as the single determinant on theirselfand sorroundings. The genre too concern theself-awareness and absolute human freeneeds. As the result, the question aboutwhere is the human future, is highly dependson human good will itself without realizingthere is a limitation tool on everything theydid (Khan, 1997).

Therefore, the emerge of theocentricwere expected to prevent the grow ofantropocentric extreme in humanisticpsychology, it also will expand the horizonof human living world (Najati, 1995;Bastaman, 1994). Because human not onlyconduct horizontal relation with nature (ownself and sorroundings), but also enforce thetranscedent relation to God. Therefore, theconcept like divinity, faith, and worship needto introduce on Humanistic Psychology,besides integrated and strengthen the spiritualdimension in socio-cultural-psycho-somatodimensional system just like today, so thatthe human existence become the unit ofsocio-cultural-psycho-somato dimension/Godspirituality.

. The next advance, it’s so “fresh” tothe muslim psychologist where thepsychology world not only filled with nullconcept as elaborated prevoiusly. Theemerge of Transpersonal psychology thatbasicly different with three previos genres.Based on the critics and revitalized towardsprevious genres, the transpersonalpsychology born as the intermediate level ofhumanistic psychology and we could saybecome the fourth genres in psychologyworld. Transpersonal psychology try tocombine the psychological tradition with thebig religion habits of the world. The genrealso wants to reveal the deep messages fromreligion spirit which often forgotten by theirown follower, called sophia perennis.

If we could investigate the historicalflow of this genre, basicly it pioneered bypsychology figures that worry about thesituation of modern Western community inthat time who lived in plenty of wealthnessbut poor spiritually. We can mentioned herefor example, Anthony Sutich (1907-1976),the founder of The Journal of HumanisticPsychology, as the founder of transpersonalpsychology. He collects the figures who hassimilar concept and ideas in his house inCalifornia. They discuss informally theunconcerned topics by humanistic andpotential human movement that day. Themeeting were attended by Abraham Maslow(1908-1970), the humanistic psychologistthat popularized peak experience. Thediscussion runs interstingly, not because thevarious topics, but Sutich who lead thediscussion on unwell shape due to chronicaldiseases. He leads the forum with the mirrorabove his head. Stanislav Grof (1931),Maslow, dan Victor Frankl (1905-1997) thenpropose the term transpersonal for thepsychology movement that they build(Capriles, 2000).

Along with another humanisticfigures, Sutich established The Journal ofTranspersonal Psychology in 1969. Thejournal start to direct their attention onhuman spiritual dimension. The research tahtconducted to understand the soul symptoms

46 Al-Qalb, Jilid 9, Edisi 1, Maret 2017like peak experience, mythical experience,extacy, soul awareness, cosmic awareness,actualized of spiritual experience andspiritual quotients (Zohar & Marshall, 2000).

.Just like the humanistic psychology,transpersonal also pay attention on humanspiritual dimension, the different is ifhumanistic more utilize these potential forenhancing the relationship among human,while transpersonal psychology moreinteresting to study the subjective-transcedent experiences and also theextraordinary experiences of human spiritual.The glance illustration about transpersonalpsychology shows that the genre try toelaborates and do some scientific analysistowards dimensions that so far assume as thefield of mysticism and spiritualities. Evenstill in early analysis level, the transpersonalpsychology already shows that outside underconsiousness there are various of otherdimensions that have extraordinary potential.

From above elaboration, the structureof human personality at least there are notjust physical and psycho element, but alsocontain spiritual element. And from threedeterminants; physic, psycho, and spiritualthat existed inside human, the spiritualdimension become distinguisher dimensionbetween human and other creatures (Frankl,1973). This dimension according to Frankl isimplemented to conscios space and reallyexperience and realized by human, althoughfor most people yet actualized or stillunconscious potentiality. However thedimensions situated in unconscious space,but its not similar and there is no relationshipwith the primary instincts that also stored inunconscious space. A quite revolutionaryview about human and their consciousness(Frankl, 1973).

The spiritual point of that explored bytranspersonal genre seems like Islamic viewabout human that have spiritual elementbesides physical and minds. However, thespirit as one of three human determinant thatso far followed by transpersonal as lifepattern determinant, in fact not the spirit inIslamic point of view. Meanwhile spirit

according to Islamic perspective is holy spiritand noble (Q.S. al-Hijr, 29).

Even undoubtful that this genre oftenmention and confess the exist of spiritualpower inside human personality structure,but in this case its not about religion, butonly limited to human depends on somethinguncertain/unrealistic. As Frankl said that themeans of spiritual is not touching therreligion stuff. Spiritual means as the core ofhumanity and the source of life meaning andpotential from any ability and human nobleincredible nature. Spiritual according to thistheory’s perspective only human’s aspire tolive meaningfully, and the source of humanicquality (Frankl, 1973). This meaning isdifferent from the meaning of the spirit inlatif, ruhaniyyah dan rabbaniyyah (Al-Ghazali, 1980). The force of course differentwith the meanijng of spirit in Islamicperspective that really soft, latif, ruhaniyyahdan rabbaniyyah (Al-Ghazali, 1980). Hencejust like another psychologists who hang ontheir theory on scientific method, in addition,the discoveries only limited to scientificversion of spiritual experience. There is onething that forgotten by Frankl that thespiritual experience will emerge its functionif they involve directly, not just observe.Hence, at least the spiritual experienceapproached by profetic-scientific methode inorder the result could touched and not merelydescribes.

Furthermore, as elaborate byBastaman, Sukanto and A. Dardiri Hasyim,the psychology development expected toadvance and meaningful to that spirit andIslam is the completing reference of thediscourse (Bastaman, 1995; Sukanto &Dardiri, 1995. Bastaman watch thismetaphysic phenomenon as Level I ofmetapsychologyc that the intermediate levelof the consciousness with the assumptionthere is still the continue that probablyuntouch by the contemporary psychologist,but actually it can be completed if refers toTasawuf that analyze more about spirit andhuman spirituality (Bastaman, 1994).

Subhan Ajrin,Western Pshychology and Islamic Pshychology…47Islamic Psychology Paradigm aboutPersonality

In Islamic Psychology literature, theterm of personality begin to well-knownespecially after the touch betweencontemporary psychology with the needs ofislamic discourse development. The casedoesn’t mean that Islam are not sensitive toknowledege development, but the essence ofpersonality/ syakhshiyyah itself didn’t reflectthe islamic fundamental values. It refers tohuman substance that consist of body,spirituality, and desire. The three substancesfirmly distinguished, but certainlyunseparated.

Body substance is one of the aspectinside human that seems materially. Theshape and their existence sensible to human,like body and the parts such as hand, legs,eyes, ears, and so on. In other words, itconsist of physical organism structure.Human physical is more perfect rather thanother organism. Every biotic creature shouldhave similar material element, made of soil,water, fire and air (De Boer Tj, 1967). Thefour elements is the abiotic (dead) substances.It will live if the physical life energy isinjected (al-Thâqah al-Jismiyyah). The lifeenergy usually called soul, human livebecause of it. By this power, human body canbreath, feel pain, hot-cold, bitter-sweet,thirst-hunger, and every biological taste.

While, spiritual substances are humanpsycho that become the essence of life. Theruh is different with spirit in Psychologicalterm, because the ruh theme more aboutsubstance, different with spirit that close toeffect rather than ruh. Several expert callsruh as soft body (jism lathîf), there alsocalled them as simple substance (jauharbasîth), and also spiritual substance (jawharrûhanî). It is the activator to human bodyexistences. They are invisible. Al-Ghazalicalled them al-Ruh al-Jismiyyah (materialspirit) (Al-Zubaidi, 1989). Ibnu Rusyd viewsthe spirit as the early perfection image ofnatural organic human body. The earlyperfection because the ruh can only bedistinguished with another perfection that

role as completing of themself, just likeexisted in every attitude/actions. Meanwhileorganic refers to body and thier parts(Zidadat, et al, 1986).

Lastly, nafsani substance. Majoritytranslations to Bahasa nafs equal to soul orself. But in this case, nafs is psycho-physicalsubstances (body-soul) of human, where theorganic component unite with spiritual sothat create potential but able to actulized ifhuman try on it. Every component has hiddenpowers and able to move human behaviour.The actualized of nafs build the behaviour,the grow itself affected by internal andexternal factors (Malik, 1972). Nafsiyahaspect has gifted potential that exist onhuman psychophysic and gifted since bornand will become the activator anddeterminant to human behaviour whetherattitude, actions, utterance and so on.

Inside nafsiyah aspect there are threedimensions that have different roles to oneanother, as follow:a. Heart Dimension (al-Qalb)

In relation to this dimension, al-Ghazali divides two definition of heart:organic heart and spiritual heart. Organicheart is one of the parts inside our body like aclump of flesh shape like sanubar fruit (innerperson) or banana heart that situated insidethe left chest. Usually it called heart.Meanwhile spiritual heart are soft (lathif),rabbani and ruhani that related to organicheart. Its the essence of human (Al-Gahzali,1980).

Heart in the first definitions has tightrelationship with medical science andirrelevant to religious and humanity. Itrelated to animalistic thing. While the seconddefinition related to softly soul, spiritual,Divinity, that relate to organic/body heart(Nasution, 2001). The second definition ofheart holds human reality due to acceptablenature, willing, think, knowing, and deeds,become target of command, punishment,mock and God’s demands. The spiritual heartis the essences of human desire/nafs. It worksas guidance, controller, controller of other

48 Al-Qalb, Jilid 9, Edisi 1, Maret 2017nafs structure. If its normally works so thehuman life will be better and straight becauseit has origin nature of ilahiyyah andrabbaniyah. The nature of iilahiyyah issupra-conscious nature that transmitted fromGod. By this nature human not just knowstheir physic and social sorroundings but alsoable to recognize their spiritual and divinitysorroundings (Frager, 1999; 2002).

Al-Ghazali states that heart has aninstinct called al-nur al-ilahy (the light ofGod) and al-bashirah al-bathinah (inner eye)that illuminates faith and beliefs (Al-Ghazali,1980). Al-Zamakhsyariy firms that heart wascreated by Allah SWT, according to its originnature and its trends to accept the truth. Fromthis way, the spiritual heart is the essencepart of human nafs/desire. It works as theguidance, controller, and control the otherstructure of nafs. If its normally works so thehuman life will be better and straight becauseit has origin nature of Ilahiyyah andrabbaniyah. The nature of Iilahiyyah is supra-conscious nature that transmitted from God.By this nature human not just knows theirphysic and social sorroundings but also ableto recognize their spiritual and divinitysorroundings (Frager, 2002).

The heart able to reach theknowledege (almarifah) through tastes (al-zawqiyah). It will achieve the peak of scienceif human had purify themself and createilham/inspiration (holy whisper from AllahSWT) and kasyf (the wall that bear heart hasbeen opened). When it actualized the heartpotential is not always become good. Thebetter or bad behaviour depends on human’schoice itself (HR. Al-Bukhari from Nu’manibn Basyir).

Psychologically, heart has emotionalpowers (al-infi’aliy), that emerges feeling(al-syu’ur). While Al-Thabathabai calls inhis translation that heart also has cognitivepower. It shows that heart has two powerscognitive and emotional. The emotionalpower of heart more revealed rather than thecognitive, so the expert often assumes theheart as nafsiyah aspect that has emotionalpower. If forcedly called heart as the

cognitive power it only limited on cognitivethat achieved through taste approachment(zawq) not thought one (Al-Najjar, 2001).

The power of heart not limited onachieving the awareness, but able to achievesupra-awareness level. It able to drive humanto spiritual, religious, and divinity level. Allthose levels are human supra-awareness ,because of its higher states higher thanhuman ratio. Human with their heart able tojustify the revelation. The rational truth ofrevelation and also supra-rational as well.The rational nature able to captured byhuman logic, while supra rational onlycaught by by heart. In addition, the functionof heart not just feel something but alsoachieve the supra-rational knowledge (Al-Ghazali, 1980).b. Logic Dimension (al-‘aql)

Logic is nafsani substance whichsituated in brain and work to think. Itresulted from brain, where it has inner lightthat prepared to achieve knowledege yetcognitive. Logic is human thingking-powerto achieve rational knowledge and able todefine human existence. It also able toachieve knowledge hrough argumentastivepower and show the substance of thinking,personal ego, able to make opinion, able tounderstand, illustrate, memorize, discoverand spell something. Hence, the nature oflogic is humanity (insaniyah) so it also calledas human nature fithrah insaniyah.Psychologically it has cognitive function(creative) (Q.S. al-Hajj, 46; Najati, 2001).

Logic is not heart. It independentdimension in nafsiyah aspect that situate dinthe brain and work to think. It has similaritywith heart on achieving cognitive power butthe way and th result are different. Logic ableto achieve rational knowledge but not able toreach the supra rational one. Logic able toreveal abstract thing but unable to feel itsreality. Logic able to drives human existenceinto the conscious level but unable to do thatin supra-awareness level (Al-Ghazali, 1980;Najati, 2001. According to Al-Ghazali logichas many activities; al-nadlar (seeing by

Subhan Ajrin,Western Pshychology and Islamic Pshychology…49concern), al-tadabbur (accurately observe),al-ta’ammul (contemplating), al-istibshâr(seeing with inner-eye), al-i’tibâr(interpreting), al-tafkîr (thinking), and al-tadzakkur (remembering) (Basil, tth).c. Desire Dimension (An-Nafs)

Desire in psychology terms close towish or intention power. Desire is react, act,try, will, and want. The desire personalitysigned with aimed act. It shows unconsciousstructure inside human personality. If humanshows it desire domination so the personalityare unable to exist whether in the world orafterworld. The human with this nature hassimilar states with animal or even worse (Q.S.al-A’raf, 179).

Relate to above discourse, Imam al-Ghazali states that inside human there arethree potentials (1) hayawaniyyah desire,namely the trend to be animal attitude. Itrelated to animal way of life to seek forsexual or external fulfillness, like greedy,didn’t have shame and any other, (2)sabu’iyyah desire, it pushes human to act likebeast. For example, people who like totorture others, happy to taste other’s right,attck others, and any other hatred, clash,envy, anger and fight behaviour, (3)syaithaniyyah desire; desire that representevil attitude that invite human to the wrongway. It pushes human to justify any crimethat they did (Basil, tth).

The work principle of any desiresabove follow the pleasure principle and try toshow the primitive impulses. If the impulsesare not fulfilled it will create stress insidethemself. It has similarity with animal,whther beast or domestic. The beast hasagressive impuls, highly defence mechanism,the attitude that try to defend or protect theego towards wrong, worried, and ashame,self protection and utilize and rationalizetheir own act. While the domestic animal hassexual impuls and potentially to self-inductof any pleasurable things. Desire inpsychological terms called apetite, the desireof (wants, libido, passion), motive or impulsbased on psychological situiation (Al-Ghazali, 1980).

Althought, from above eleboration,human so affected of his desire instinct, butal-Ghazali see other potential of human thatnot included in desire categories, it is theGod power. It is source from God’sillumination, it situated inside human logic.By using this power human are able tocalmed all those three powers (Najati, 2001).When logic is being used, human will be ableto pick and choose where is the straight deedand where is the wrong one. Logic will guidethem to through the spiritual journey to AllahSWT (Q.S. an-Naziat, 40-41).

The three component of nafsani; heart,logic and desire/nafs are integrated to createbehaviour. Heart tends to close with ruh, nafsclose to body, while logic related tocombination of ruh and body. The trends ofheart make them different diametrically withnafs. Nafs distinguished with heart becauseboth of them has different criteria. Nafs hasevil and worldly trends, while heart tendt topure and ukhrawi. Nafs become the mediabetween rational soul and body so it bond byphysical while ruh is not. Heart is verticallight, while nafs is the horizontal one. Nafs inAlquran didn’t mention for its substance,while heart its for their own substance so ithas no relationship with body. Nafs is likesoil (al-Thinîyyah), and fire (al-Nâriyyah)while heart is like light (nuriyah) andspiritual (al-Rûhâniyyah). Nafs tend to bemore humanity (al-Nasûtiyyah) while heartclose to divinity ruh (al-Lahûtiyyah).Spiritual heart will guide the human desire.The human desire are motivated by spiritualheart will accept the God’s holy illuminationthat light human desire’s chamber, straightthe logic and controlls animalistic impulses(Mahmud, 1984; Al-Jauziyyah, 1992).

From the corner of the structure, thehuman personalityare the integration ofsupra-conscious aspect (divinity nature).Consciousness (human nature) andunconsciousness (animalistic nature) whilebased on the function, personality are theintegration of powers;emotional, cognitivewhich manifested in outside behaviour (walk,talk, and so on) or inside behaviour (thought,

50 Al-Qalb, Jilid 9, Edisi 1, Maret 2017feeling, and other). Personality indeed theproduct of the integration between threecomponents, its only one of them shoulddominating each other. In normal condition,each components are not working contrarybut work together like a team that centered inheart. But in certain condition, eachcomponents has conflict and dominating eachother to create a behaviour (Al-Ghazali, tth).

The work of human desire/nafsaniexpalantively can be seen on this chart madeby Abdul Mujib as follow:

The above chart according to AbdulMujib point of view, shows that each Nafsanicomponent contributed on building thepersonality, although one of them aredominant. The Calm/Muthmainnahpersonality is dominated by heart power(55%) which helped by logic (30%) anddesire (15%) (Al-Ghazali, tth). Thispersonality has perfected with heart light, soable to leave the wrong nature and the goodone grow, and the soul is become calmer (Al-Kalasyaniy, 1992). The calmness of thispersonality makes it Allah mentioned it in theHoly Quran : “O the calm soul (al-Nafs al-Muthmainnah), return to your God with ahappy heart yet blessed” (QS. Al-Fajr, 27-28). It situated above human conscious orsupra-conscious. Mentioned like that becausethe such personality feels relieve onaccepting its nature beliefs. Its inserted tohuman soul (fitrah munazzalah) in spiritworld and then legitimated by Godsrevelation. This receiving is undoubtful butfully convinced. Hence, it accostumized touse dzauw (tastes) method and ‘ain al-basirah (inner-eye) on accepting somethingthat convinced and relieve.

Meanwhile lawwamah personalitywas dominated by logical power (40%)which assited by heart (30%) and desire(30%). This kind of personality has acquiredthe light of heart, then it rise to restore itsdoubtful among two. In its effort sometimesthe bad behaviour grows caused by itszhulmaniah (dark) caharacter but then itsremind by God’s light so he cursed hisbehaviour and then repent and say istighfar

(Al-Kalasyaniy, 1992). Its always in doubtfulbetween ammarah and muthmainnahpersonality, as Allah says : “And I witnesswith very regret soul ” (al-Nafs al-Lawwamah). (QS. Al-Qiyamah: 2).

Hence its more dominating by logicalpower so really often trapped in humanityscope that follows realistic-rational workprinciple on human conscious level. Hence,if the control works, its able to reach the peakjust like rationalism. It developed byhumanist that postulates the way of think onhuman power that antroposentric. Thehumanistic personality could have goodvalue according to human’s calibre, becausethis concept acknowledge power, freedom,and liberty of absolute human rights. It couldbe a worse value according to islamicpersonality because the concept has forgottenthe God testament that has been defined inspirit world.

The last is ammarah/angerpersonality it dominated by desire (55%)which assisted by logical power (30%) andheart (15%). This kind of personality tendt tophysical behaviour that eager to chasepleasure principles. It drag human’s heartattention to do some low acts based on itsprimitive instinct, so it becomes the source ofworse and shameful attitude (Al-Kalasyaniy,1992). As Allah says: “Indeed the desirealways pursue to do wrong thing, except thedesire that blessed by my God” (Q.S. Yusuf,53).

Because of the minimum support ofheart power in this personality, so it situatedbelow human consciousness. The existencedetermined by two powers (1) Syahwat/libidopower that always wants sexual desire, self-business, and others, also (2) ghadhab powerwhich always demands covetous, greedy,stubborn, arrogant, boast, and others. So theorientation of this personality is more followthe animalistic behaviour. It can distract tothe good personality if they get blessed fromAllah, but the climb only reach one levelnamely lawwamah rather than muthmainnah,because percentage of desire power in this

Subhan Ajrin,Western Pshychology and Islamic Pshychology…51personality close to logical rather than innerheart.

From above explanations we couldunderstand that each components havecertain percentage in making the personality.It shows a comprehension that Islam indeedthe religion with rich vocabolary and termsabout human existence. The terms of; logic,heart, spirit, and desire/nafs, with themaniong of body and soul from every sufi’spoint of view, expected to clear the muslimthinking flow to understand and also enrichthe modern psychology development thatduring this century only focuses on physical,psycho, and socio-psycho (Al-Ghazali, tth).The journey of human life is the strugglefrom ammarah/anger personality traptowards lawwamah and in the end reach themuthmainnah personality. The processtowards muthmainnah in Tasawwuf terms ofal-Ghazali known as tazkiyat al-nafs (processof soul purifiy) (Al-Ghazali, 1980).

G. CONCLUSIONFrom above elaboration we can

conclude that the map of human personalityand interaction mechjanism between soulmodes in modern psychology frameworkdiscuss through three genres, mainstream,Psychoanalysis, Behaviourism, andHumanistic psychology, it seems unclear andleaves many “holes” everywhere. TheWestern psychology has inappropriatecomprehension in understanding the psychophenomenon and vertical dimension ofhuman personality. The emphasizeassumption that elaborated here tounderstand the human behaviourphenomenon in religion on anotherhemisphere should use cultural basis wherehuman live. Muslim behavior for example, itsupposed to not just observe based on secularWestern theory of personality, becaus ebothof them have different frame on viewing thereality. In this framework, the Islamicpersonality concept or theory should performimmidiately to become normative standard tothe muslims. It expected to cover the gaps ofemptyness which exist in Western

psychology. Through this Islamic personalitypsychology, the antropocentric of westernpersonality can get special pressureespecially about divinity factor. And becauseof it, as the science discipline that rich ofmetaphysical, cosmology, and psychologicalalso religious-psycho therapy, Islam can bethe source of value to western psychologydevelopment. This effort is very strategic inoffering the alternative solution to anyproblem complexity and modern societypersonality dynamic today needs newapproachment, personality psychology thatbased on religion-spirituality approachment.

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