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All Journal Syifa al-Qulub : Jurnal Studi Psikoterapi Sufistik
Muhammad Naufal Waliyuddin
UIN Sunan Kalijaga Yogyakarta
Health Professions Public Health

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Pendidikan Nilai Perspektif Psikosufistik (Integrasi Psikologi dan Tasawuf dalam Mengembangkan Spiritualitas Pendidikan) Muhammad Naufal Waliyuddin
Syifa al-Qulub Vol 5, No 2 (2021): Januari, Syifa Al-Qulub
Publisher : Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/saq.v5i2.9974

Abstract

Abstract: If we think about the increasingly rapid development of science and technology in the present century, many studies have assessed that this is inversely proportional to the increase in moral, spiritual, and social ethical values which are more decadent. On that basis, not a few scholars have narrated the importance of value education with various variables. This paper examines further how the concept of value education in the Sufistic psychology (‘psychosufistical’) landscape—which is the result of the integration of psychology and sufism. The findings obtained are that the ‘psychosufistical perspective’ value education becomes a determinative foundation in fostering positive values that can make humans have character and quality based on the integration of psychology and Sufism as an esoteric dimension in Islam. The relationship between Living Values Education (LVE) and psychosufism in responding to the challenges of contemporary civilization can be formulated in several stages to achieve the goals of value education. Seven stages that can be implemented implicitly, namely: musyārathah, murāqabah, muhāsabah, mu’āqabah, mujāhadah mu’ātabah, and mukāsyafah. Then the method for optimizing the character of individuals and students specifically is to insert the three pillars of takhalli, tahalli, and tajalli into education. Thus the process of attaining spiritual intelligence—which obviously has an impact on social life—will have the potential to be developed.
Fenomena Narsisisme Religius Kolektif dan Ajaran Sufi sebagai Upaya Pengobatan dan Pencegahannya Muhammad Naufal Waliyuddin
Syifa al-Qulub Vol 6, No 2 (2022): Januari, Syifa Al-Qulub
Publisher : Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/saq.v6i2.12006

Abstract

One example of collective religious narcissism phenomenon which could be found in this age is ISIS, an organization that is arrogant, feel the most right, superior, and devalues others. This article presented a theoretical framework of those narcissism phenomena in the contemporary age that mingled with the presence of social media, a virtual world, and the emergence of an interconnected global society. This research investigated the conceptual and empirical trajectory of how collective narcissism can infect religious groups which are then called collective religious narcissism. The further analysis discussed how Sufi teachings could potentially be applied as a neutralizing strategy (treatment) or preventing the destructive tendency of collective religious narcissism. This study used qualitative research methods through a literature study approach by investigating several previous relevant studies. The data analysis employed the social psychology perspective. The result of this research is that the term introduced by Sigmund Freud (narziβtisch) was developed by Robert Waelder to become “narcissistic personality”, then experienced Heinz Kohut’s specification as “narcissistic personality disorder” and was further expanded by Agnieszka Golec de Zavala to become “collective narcissism” which may manifest in the sphere of nationalism, ethnocentricism, to the realm of religion. Some of the characteristics of collective religious narcissism are feeling the group is superior, the kindest and the most impeccable, having extensive desire to be recognized, a lack of empathy, and a tendency to exploitative behavior. This phenomenon could be widely observed on social media, particularly regarding the contestation of truth claims. This will have impacts on social segregation, political polarization, and infectious hatred. The values of the Sufi teachings that are considered effective in reducing these negative potencies are muḥāsabah, al-ḥazm, tawāḍu’, and maḥabbah.
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