Harga diri (self-esteem) merupakan penilaian harga diri manusia dalam dunia psikologi yang dikaji melalui seperangkat metode yang telah dirumuskan oleh para tokoh psikologi Barat. Dalam pandangan mereka pola pikir, sikap dan perilaku serta keberadaan seseorang, sangat menentukan tinggi rendahnya harga diri. Artikel ini bertujuan mengeksplor perbedaan harga diri dan muru’ah dalam pandangan psikologi Barat dan Islam. Dengan menggunakan metode deskriptif-analisis serta menjadikan perpustakaan sebagai basis data peneliti sampai pada beberapa kesimpulan antara lain sebagai berikut; harga diri merupakan harga diri seseorang yang bisa dinilai melalui sikap, pola pikir dan tingkah laku manusia saja. Sementara muru’ah merupakan harga diri seseorang yang dapat diukur dengan pola pikir, sikap dan tingkah laku seseorang dan dapat dilihat melalui hubungan seseorang dengan sesamanya dan juga hubungannya dengan Tuhan. Harga diri dinilai mampu mewujudkan kesejahteraan psikologis manusia namun tidak mampu menghadirkan kesejahteraan spiritual seperti yang ditawarkan dalam psikologi Islam. Psikologi Islam memiliki corak tersendiri karena bersumber pada wahyu Tuhan. Berbeda dengan psikologi modern yang menyandarkan kajiannya pada kekuatan penelitian dan eksprimen. Sebab itu, untuk kepentingan yang lebih besar serta kesejahteraan yang lebih holistik perlu ditelaah kembali paradigma yang tertanam dalam konsep harga diri, tentu dengan melihat aspek kelebihan dan kekurangannya. Sekaligus meneguhkan perlunya konsep muru’ah dalam Islam menjadi standar dan tolak ukur dalam melihat harga diri seseorang.
In this modern era, some people have faced various problems, which it made them feeling difficulty, anxiety, until they have depression or stress. Various ways are taken to overcome the problems to restore their happiness, such going to a psychologist. Apparently, many psychologists have failed to solve their problems. This article is discussing the causes of their failure to overcome the problems faced by those people. Using critical analytics study on human concepts, the author analyzes the psychologists' healing methods. Then, the author finds their failure does not come from the method they use, but it was caused by their misunderstanding of the concept of human beings. According to them, human beings have only two dimensions consisted of both aspects jismiyyah (physical) and nafsiyyah (emotional) without another aspect called rûh} iyyah (spiritual) as the essence of human. The concept they understand has implications for counseling that does not touch the essence of the problem the people faced. Therefore, sufis take a spiritual approach to treat the "diseases" faced by humans to their roots. Some sufis such as Rabi'ah al-Adawiyah, Abu Yazid al-Bustami, al-Hallaj, and al-Qusyairi have applied this spiritual approach as an alternative health therapy that psychologists cannot do. They do not only restore mental health, but also provide peace and happiness of life.
This paper is based on deviation of mindset, attitudes, and human behavior that happened this nowadays. The deviation can be captured through the attitudes and behavior that is no longer based on human nature, but based on the lust. As a result, there is a moral degradation that led to the multidimensional crisis. Actually, the previous Islamic scholars, such as Fakhruddîn ar-Râzî had stressed the importance of establishing the mindset, attitude, and behavior on the basis of tawh} i> d or human nature. In Islam, tawh} > id has a central position. It is the source of mindset, attitudes, and human behavior. Therefore, if tawh} i> d is true, the behavior should be true, and also on the contrary. In Islam, between tawh} i> d and mindsets, attitudes and behavior, have a close relationship, even they may not be separated. The attitudes of a believer, according to ar-Râzî, are being pious, keeping away from dirty deeds, do not hurt others, and do not do things that are prohibited. Meanwhile, the attitudes of musyrik are stubborn, do not believe and reject the truth. Likewise with the deeds. The kindness which is performed by people with correct tawh} i> d should be different with the kindness done by others. The people who has correct tawh} i> d do good thing simply because the worship of God, while those who has not correct tawh} i> d do something based on humanitarian grounds. This matter, in the perspective of tawh} i> d, can be categorized as riya' and therefore, according to ar-Râzî, can be called by disobedience.
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