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Towards Islamic Pyschology PDF Print E-mail
Published by Abdul Razak Ricardo   
Thursday, 06 March 2014 11:00


As a Muslim woman, born, brought up and educated in England, I have sometimes experienced some discomfort in practicing Western psychology as a psychotherapist. Many times I see patients who I believe would benefit from a more holistic approach, taking into account their spiritual needs as well as their emotional and physical needs, but it is as if there is a taboo in mixing faith with treatment – it is not “acceptable” or considered “professional”. In our training as psychologists, spirituality is hardly even mentioned, and if it is, it is done so usually in a very negative way. I was interested in analysing why there was this split in psychology and religion, why in the West it is that any integration of the two is viewed with suspicion. Through a little research and reflection it became apparent that this split in psychology and religion actually reflects the split between science and religion in the West. Indeed the schism between science and religion is the defining characteristic of Western thought, leading to a separation of sacred and secular discourses.

Published by Abdul Ghani   
Monday, 06 January 2014 11:48

Cecep Maskanul Hakim
Bank Indonesia∗


Abu Zaid Abdurrahman bin Muhammad bin Khaldun Waliyuddin Hadhrami, known as Ibn Khaldun, was born in Tunis 1st Ramadhan 732 H/ 27 Mei 1332 M from an influential family who emigrated from Seville to Spain. His descendant came from Yaman who lived in Spain in the beginning of Muslim administration in 8th century, but after the fall of Seville they move to Tunisia.[1]

Ibn Khaldun received good education in sharia, logics, philosophy, Arabic grammar and poetry; all contributing to his capability of a statesman. No doubt if his role is vital in politics in North Africa and Spain, where he had an opportunity to write an analysis and valuation for what was happened. He worked for the ruler of Tunis, Fez, Granada and Biaja. Finally he worked in Egypt for 24 years in a high level position, namely as Rais Qadhi (chief judge) of Maliki school and as lecturer in Al-Azhar University. Political intrigue and jealousy for his position cause him expelled from high court position for five times.[2]

Culture, Science, and Technology: How to Respond to Contemporary Challenges PDF Print E-mail
Published by tislam   
Monday, 06 January 2014 11:50

Abdul Hamid Abu Sulayman

(Extracted from “The American Journal of Islamic Social Sciences” 19:3)

The Case

The Ummah was built on the foundation of tawhid, istikhlaf, the pursuit of knowledge, and personal and communal responsibility. Although it was once a leading creator of and contributor to human civilization, over the last few centuries it has become weak and backward to the point of crisis.

The awareness of the Ummah’s regression is almost 1,000 years old, dating back far beyond the challenges of European colonization and westernization. We can trace this back to Abu Hamid al-Ghazali’s Ihya Ulum al-Din (the revival of the knowledge and sciences of religion) and Tahafat al-Falsafah (The Incoherence of the Philosophers). Since then, the Ummah has produced dozens of revivalist personalities and movements, such as Ibn Hazm, Ibn Taymiyyah, Ibn ‘Abd al-Salam, Ibn ‘Abd al-Wahhab, the Muwahiddun, the Murabitun, the Mahdis of Sudan, the Sanusis of Libya, the Ottoman sultan Salim III, Khayr al-Din al-Tunisi, Muhammad ‘Ali, Jamal al-Din al-Afgani, Rashid Rida, Muhammad ‘Abdu of Egypt, Shah Waliullah and Muhammad Iqbal of India, Amir ‘Abd al-Qadir and Ben Badis of Algeria, and many others. All of these individual efforts and movements helped minimize and slow down the Ummah’s deterioration, and without them the Ummah’s condition and chances of survival could have been much worse. Despite  these benefits, however, the Ummah’s desired successful revival, confrontation with the western challenge, and progress as a creator of and contributor to civilization has not been fully achieved.



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