“…In other words, if shukr is not present in a Sufi, then automatically what has been "gifted" by Allah through his spiritual experience will disappear. In addition, shukr in the view of Sufism can also lead the Sufi to act real in internalizing his spiritual experience in daily life (Khalil, 2015).…”
This research aims to obtain an alternative paradigm in the development of creativity and innovation guidance and counseling based on the sufistic approach. To this end, a qualitative approach was applied. The content analysis technique comprising open coding, axial coding, and selective coding was applied. The open coding stage was used to identify, classify, and decompile important data. In the axial coding stage, findings from the open coding stage were linked to broader categories to obtain better picture. The selective coding stage was used as the process of selecting core categories and developing them into more systematic concepts by integrating all findings. The results showed that spirituality is a potential ability that exists in individuals. This ability is manifested in the practice of worship as a form of servitude to Allah. The worshipping experience can be utilized as a therapeutic process in guidance and counseling. Some of the practices of worship included salat, reading al-Qur’an, zakat, dzikr, salawat, and shukr.
“…In other words, if shukr is not present in a Sufi, then automatically what has been "gifted" by Allah through his spiritual experience will disappear. In addition, shukr in the view of Sufism can also lead the Sufi to act real in internalizing his spiritual experience in daily life (Khalil, 2015).…”
This research aims to obtain an alternative paradigm in the development of creativity and innovation guidance and counseling based on the sufistic approach. To this end, a qualitative approach was applied. The content analysis technique comprising open coding, axial coding, and selective coding was applied. The open coding stage was used to identify, classify, and decompile important data. In the axial coding stage, findings from the open coding stage were linked to broader categories to obtain better picture. The selective coding stage was used as the process of selecting core categories and developing them into more systematic concepts by integrating all findings. The results showed that spirituality is a potential ability that exists in individuals. This ability is manifested in the practice of worship as a form of servitude to Allah. The worshipping experience can be utilized as a therapeutic process in guidance and counseling. Some of the practices of worship included salat, reading al-Qur’an, zakat, dzikr, salawat, and shukr.
“…While Ibn al-Arabi gave the first thorough account of patience and endurance, which is one of good abilities to battle through life’s difficulties and disappointments. In fact, it still remains relevant when it comes to motivational therapies and methods of enhancing motivation (Khalil, n.d. ).…”
Psychology has been the significant discipline since the time of antiquity which becomes more consolidated during the medieval age of Islam. It had a strong foundation in the professional writings of polymaths from the Islamic Middle Ages that were eventually transmitted to the West. However, the unique psychological contributions of these medieval polymaths remained largely unexplored. Despite the growing interest in their work, which is partly due to Islamic psychology, only a handful of them have been investigated for their unique psychological contributions, and a complete examination of psychological work has not been done, separately from an Islamic perspective. The majority of them have only been examined in terms of their medical value, neglecting psychological issues in their all-encompassing approaches to care. Therefore, it was quintessential to extensively explore all those scholars who contributed to the various fields of psychology and to fill a gap of information that has been left by the previous researchers.
“…In ethical terms, scholars have often regarded the former, juridical mode of being Muslim as regulated by a sort of divine command ethics (Attar ; Reinhart 2005). The Sufi mode of being an ideal Muslim often is described in the language of moral cultivation and virtues of character ( ʾadab and akhlāq ) (Moosa ; Heck ; Khalil ) through practices that include, but move beyond, ritual worship. Notwithstanding gross over‐simplification due to limits of space and scope, these two styles of being Muslim as described here would be readily recognizable to educated Muslims and scholars of Islam today.…”
Section: Of Squaring Circles: Models Of Muslim Subjectivity and Muḥāsibīmentioning
confidence: 99%
“…Richard Todd’s account of what he calls al‐Qūnawī’s metaphysical anthropology echoes Sviri’s findings (Todd ). Atif Khalil too describes the cultivation of gratitude ( shukr ) in Islamic mystical ethics as the cultivation of a virtue (Khalil ). In stark contrast to these mystical, gradualist‐perfectionist (and undeniably Aristotelian) models of self‐transformation and moral cultivation, consider Muḥāsibī’s moral anthropology:Indeed, the command of God for slaves is that they struggle against their desires.…”
Section: Of Squaring Circles: Models Of Muslim Subjectivity and Muḥāsibīmentioning
How did premodern Muslim thinkers talk about living authentically as a Muslim in the world? How, in their view, could selves transform themselves into ideal religious subjects or slaves of God? Which virtues, technologies of the self and intersubjective relations did they see implicated in inhabiting or attaining what I shall call ʿabdī subjectivity? In this paper, I make explicit how various discursive, ethical strategies formed, informed, and transformed Muslim subjectivity in early Muslim thought by focusing on the writings of an important ninth century Muslim moral pedagogue, al‐Muḥāsibī (d. 857). This study illustrates the advantages of approaching early Muslim texts and discourses through the tools and methods made available by comparative religious ethics in order to reexamine our understanding of Muslim subject formation and the role of ethical and theological discourses in the same.
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