DIKOTOMI PARADIGMA PSIKOLOGI ISLAMI : STUDI KASUS SEJARAH INTEGRASI ANTARA ILMU DAN ISLAM DI INDONESIA

This item is published by Universitas Islam Negeri Sunan Ampel Surabaya

Huda, M. Johan Nasrul (2012) DIKOTOMI PARADIGMA PSIKOLOGI ISLAMI : STUDI KASUS SEJARAH INTEGRASI ANTARA ILMU DAN ISLAM DI INDONESIA. In: Conference Proceedings: Annual International Conference on Islamic Studies (AICIS) XII, 5 – 8 November 2012, Surabaya – Indonesia.

Preview

Text
Buku 4 Fix_19.pdf
Download (486kB) | Preview

Abstract

Islamic psychology has been a new paradigm since Muslim intellectuals criticized modern psychology as a Cartesian-Newtonian co-opted science. This paper departs from the historical analysis of Islamic Psychology which in its second decade of its initiation has shown a normal phase of science. On the first hand, this study finds the first phase of the emergence of Islamic Psychology used Islamization of knowledge (Islamisasi Ilmu) as a basic paradigm, then critized Modern (West) Psychology schools in the terms of axiological aspect (science is not value-free). On the other hands, the second phase criticized the epistemological and methodological approach that has been used by the first initiators. The second phase of Islamic Psychology precedes al fikr al Islamiy (Islamic thought) and Qur’anic interpretation as two basic views of their humanistic concepts. From the historical overview, it can be known that during its disciplinary stage, Islamic Psychology, experienced primarily of dividing and enrichment in translating the fundamental ideas (gagasan dasar). The detail of this paper shows that the first generation of Islamic Psychology initiated to reconcile their flow as the fifth schools of Modern Psychology, besides the second generation aimed to see Islamic psychology as a continuation of Psychology of Religion. To sum up, this paper decided to put a wider look on characterizing Islamic psychology by using holistic ontology and dirasat Islamiyyah (Islamic studies) in methodology. The holistic aspect includes the principles of ‘probability’ and ‘wholeness’ for Islamic psychology and psychologist. While dirasat Islamiyyah (Islamic studies) may helps muslim psychologists to enrich their horizon with a multi-facet interaction between Islamis texts (nash) and muslim community experiences. These factors are expected to help science (in this case psychology) from any perspective for more deep dialogue and integration into the experience of Islamicate in Indonesia.