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Coping Discrepancy Between Rationality and Religiosity: Balancing Model in Islamic Psychology

Year 2024, Volume: 6 Issue: 1, 69 - 75, 28.03.2024

Nurul Inayah Jarman Arroisi

https://doi.org/10.35365/ctjpp.24.4.08

Abstract

Rationality characterizes the progress of modernism in answering the problems of human life. However, why are various problems arising from various aspects today, such as environment, ecology, and spirituality? This paper aims to unravel the phenomenon of discrepancy in the development of one's religiosity and rationality, then the author will provide a model of balance between the two according to Islamic psychology to overcome the problem. In this study, the authors used a qualitative approach to the type of literature review research. Furthermore, after going through in-depth research, the authors concluded that 1). In the Islamic context, the activity of thinking is carried out by the qalb (heart) as a spiritual representation and the mind (brain) as a rational representation. 2) The Tauhidic principle of Islam sees reality empirically and non-empirically. Empirical is articulated by the rational and non-empirical by the qalb. 3) The involvement of the qalb and mind in thinking will bring the human soul to a state of its nature, namely nafs muṭmainnah. 4) The balance between rationality and religiosity in Islam should run simultaneously using consistent jihād nafs (jihad of the soul). Because the context of thinking in Islam stimulates the cognitive power of 'aqal on universal and metaphysical objects.

Keywords

Discrepancy Rationality Religiosity Islamic Psychology

Ethical Statement

we have full ethical approval and has been granted.

Supporting Institution

University of Darussalam Gontor

Thanks

Thankyou for opportunity and we hope you can accept this project and inform us to revise the text if any.

References

  • al-Ghazali., A. H. (1431). Ihya 'Ulumuddin. Beirut: Dar-al Ma'rifah.
  • Al-Maraghi., A. M. (1431). Tafsir Al Maraghi. Egypt: Syrkah Maktabah Mustafa,.
  • al-Maturidi, A. M.-M. (1433). Tafsir almaturidi :Ta’wilat Ahlul Sunnah. Beirut: Dar al Kitab Ilmiyah.
  • Al-Qusyairi., A. K. (1431). Lathaif al-Isharat. Qahiro: Hayyiah Misriyyah.
  • Ar-Razi., F. (1431). Mafatih Ghaib. Beirut: Dar-Ihya.
  • Arroisi., J. (2022). Psikologi Islam: Membaca Anatomi Pemikiran Jiwa Fakhruddin al-Razi. Ponorogo: UNIDA Press.
  • Ar-Tirmidzi, M. b. (2009). Bayan Al-Farq Baina as-Shadr, Al-Qolb, Al-Fuad Wa Al-Lubb . Jordan: Muasasah Al bait Al Mulkiyah lil fikr al islam.
  • As-Samarqandi., A. L. (1431). Bahrul Ulum. Beirut: Dar alKitab Ilmiyah.
  • Atsiruddin., A. H. (1431). Tafsir Bahrul Muhith. Beirut: Dar al-Fikr.
  • Atsiruddin., A. H. (1431). Tafsir Bahrul Muhith". Beirut: Dar-alFikr.
  • Attas., S. M. (2019). Islam and Secularism. Kuala Lumpur: Ta'dib International.
  • Hakim Tirmidzi. Bayan al-Farq baina Shadr, Q. F. (1431). Bayan al-farq Baina Shadr, Qalb, Fu'ad, wa Lubb. Qahirah: Kitab Li an-Nasr.
  • Isfahani., R. (1431). Al Mufradat fi al-Gharib al-Qur’an. Damsyik: Dar Al Qalam.
  • Ismail, M. Z. (2018). Akal, Ilmu, dan Pendidikan; Kerangka Ahli Sunnah Wal Jama'ah . Kuala Lumpur: IKIM.
  • Ismail., M. (2016). Menalar Makna Berpikir Dalam al-Qur’an. Ponorogo: Unida Press.
  • Ismail., M. Z. (2011). Kreatifitas & Imajinasi dalam Psikologi Islam. Kuala Lumpur: IKIM.
  • Ismail., M. Z. (2016). Aqal Dalam Islam: Satu Tinjauan Epistemologi. Kuala Lumpur: IKIM.
  • Ismail., M. Z. (2018). Islam & Higher Order Thinking: An Overview . Kuala Lumpur: IKIM.
  • Muslih, M. (2010). Pengetahuan Intuitif Model Husserl & Suhrawardi. Ponorogo: CIOS.
  • Muslih., M. K. (2019). Worldview Islam: Pembahasan Penting Konsesp-Konsep dalam Islam. Ponorogo: Unida Press.
  • Naisaburi., I. (1435). "Tafsir al-Basith. Saudi: Umdah Bahts Ilmi.
  • Nasr., S. H. (1984). The Encounter Man and Nature. California: University of California press. Qur'an. (n.d.). surah Attaubah.
  • Uthman., M. Z. (2020). Thinking Framework. Kuala Lumpur: RZS-CASIS.
  • Wan Mazwati Wan Yusoff, & Rosnani Hashim. (2022). Doing Philosophy for Wisdom in Islamic Education. Gombak: IIUM Press.
  • Wilson., D. (2017). Superstition and Science: Mistics, sceptics, truth-seekers and charlatans. Britain: Robinson. Zarkasyi, H. F. (2020). Minhaj: Berislam Dari Ritual Hingga Intelektual. Jakarta: Insist.
  • Ahmed, F. (2017). Pedagogy as Dialogue between Cultures - Exploring Halaqah:an Islamic dialogic pedagogy that acts as a vehicle for developing Muslim children’s shakhsiyah (personhood, autonomy, identity) in a pluralist society (Issue December). Cambridge.
  • Alfred Schutz. (2018). The Problem of Rationality in the Social World. Harvard University Archives. Springer International Publishing. https://doi.org/10.1007/978-3-319-62377-1
  • Alwi, S. (2014). Perkembangan Religiusitas Remaja. Kaukaba.
  • Amin, A. (2017). Pemahaman Konsep Abstrak Ajaran Agama Islam pada Anak Melalui Pendekatan Sinektik dan Isyarat Analogi dalam Alquran. Madania: Jurnal Kajian Keislaman, 21(2), 157. https://doi.org/10.29300/madania.v21i2.608
  • Arroisi, Jarman, R. A. N. R. D. (2023). Konsep Jiwa menurut Ibnu Sina. Islamica: Jurnal Studi Keislaman.
  • Arroisi, J. (2013). IntegrasiTauhid dan Akhlak dalam Pandangan Fakhruddîn Ar-Razi. Tsaqafah, 9(2). https://doi.org/10.21111/tsaqafah.v9i2.55
  • Arroisi, J., & Dai, R. A. N. R. (2020). Psikologi Islam Ibnu Sina (Studi Analisis Kritis Tentang Konsep Jiwa Perspektif Ibnu Sina). Prosiding Konferensi Integrasi Interkoneksi Islam Dan Sains, 2, 199–206.
  • Arroisi, J., & Sari, N. (2020). Bahagia Perspketif Syed Muhammad Naquib Al-Attas. Kajian Agama, Sosial Dan Budaya.
  • Dalmeri. (2016). Menggugat Persatuan Roh Manusia dengan Tuhan: Dekonstruksi terhadap Paham Ittihad dalam Filsafat Abu Yazid Al-Bustami. Madania: Jurnal Kajian Keislaman, 20(2).
  • Dewi, E. (2015). Konsep Manusia Ideal Dalam Perspektif Suhrawardi Al-Maqtul. Substantia, 17(1).
  • ERMİŞ, E. N. (2023). Examining The Mediating Role of The Meaning of Life in The Effect of Spiritual Well-Being On Post-Traumatic Growth During The Covid-19 Pandemic Process. Spiritual Psychology and Counseling, 8, 227–248. https://doi.org/10.37898/spiritualpc.1288937
  • Fauzan. (2021). Konsep Ad-Din Menurut Naquib Al-Attas. Al-Madaris Jurnal Pendidikan Dan Studi Keislaman, 2(1). https://doi.org/10.47887/amd.v2i1.26
  • Haq, V. A., & Soleh, A. K. (2022). Peran Ilmu Dalam Pembentukan Insan Kamil Menurut Suhrawardi Al-Maqtul. El -Hekam, 7(2), 126. https://doi.org/10.31958/jeh.v7i2.6571
  • Hasbullah, M. (2012). A comparative analysis of Islamic and postmodernist critiques of science. The 8th International Malaysian Studies Conference (MSC8) “Transition And Transformation: State, Market & Culture In a Period of Rapid Change” 9-11 July 2012.
  • Hidayat, R. (2016). Rasionalitas: Overview terhadap Pemikiran dalam 50 Tahun Terakhir. Jurnal UGM/Buletin Psikologi, 24(2). https://doi.org/10.22146/buletinpsikologi.26772
  • Hisham Abu Raiya A. (2008). A Psychological Measure of Islamic Religiousness: Evidence for relevance, reliability and validity. In Angewandte Chemie International Edition, 6(11), 951–952. (Issue Mi).
  • Huringiin, N., & Azfathir, H. N. (2018). The Concept of Syed Muhammad Naquib al-Attas on De-Westernization and its Relevancy toward Islamization of Knowledge. Kalimah, 16(2). https://doi.org/10.21111/klm.v16i2.2867 Long, Ahmad Sunawari, kamaruddin salleh. (2004). Islam: Past, Present and Future. In International Seminar On Islamic Thoughts Proceeding (Issue January, pp. 173–204). Department of Theology and Philosophy, Faculty of Islamic Studies Universiti Kebangsaan Malaysia.
  • Maharani, D., & Hidayat, T. (2020). Rasionalitas Muslim : Perilaku Konsumsi dalam Prespektif Ekonomi Islam. Jurnal Ilmiah Ekonomi Islam, 6(3). https://doi.org/10.29040/jiei.v6i3.1374
  • Mudin, M. I., & Desnafitri, A. (2019). Al-Attas on Intelect and It’s Relevance to The Islamization of Knowledge: Sufism philosophical Approach. Khatulistiwa: Jurnal of Islamic Studies, 9(2). https://doi.org/10.24260/khatulistiwa.v9i2.1479
  • Muslih, M., Wahyudi, H., & Kusuma, A. R. (2022). Integrasi Ilmu dan Agama menurut Syed Muhammad Naquib al-Attas dan Ian G Barbour. Jurnal Penelitian Medan Agama, 13(1). https://doi.org/10.58836/jpma.v13i1.11740
  • Najoan, D. (2020). Memahami Hubungan Religiusitas Dan Spiritualitas Di Era Milenial. Educatio Christi. 2020, 1(1).
  • Natsir, M. (2014). Komparasi Pemikiran Ibnu Sina Dan Suhrawardi: (Telaah Terhadap Teori Emanasi dan Teori Jiwa). Wahana Akademika: Jurnal Studi Islam Dan Sosial, 1(2).
  • Parfît, D. (2018). Rationality and reasons. In Exploring Practical Philosophy: From Action to Values. https://doi.org/10.4324/9781315212234-2
  • Pargament, K. I. (2023). From Research to Practice : Three Waves in the Evolution of the Psychology of Religion and Spirituality. 8, 207–225.
  • Rahmadi Islam. (2018). konsep hidayah dalam Alquran. Jurnal Fikrotuna, 9(1).
  • Rofiq, A. C. (2018). Perspektif K.H. Imam Zarkasyi Mengenai Kesatuan Ilmu Pengetahuan. Ta’allum: Jurnal Pendidikan Islam, 6(2). https://doi.org/10.21274/taalum.2018.6.2.313-346
  • Rothman, A., & Coyle, A. (2018). Toward a Framework for Islamic Psychology and Psychotherapy: An Islamic Model of the Soul. Journal of Religion and Health, 57(5). https://doi.org/10.1007/s10943-018-0651-x
  • Sardar, Z. (1994). Conquests, chaos and complexity. The Other in modern and postmodern science. Futures, 26(6), 665–682. https://doi.org/10.1016/0016-3287(94)90036-1
  • Soelaiman, D. A. (2019). Filsafat Ilmu Pengetahuan Pespektif Barat dan Islam. Bandar Publishing. Umma Farida. (2014). Pemikiran Ismail Raji Al-Faruqi Tentang Tauhid, Sains, dan Seni. Fikrah, 2(2).
  • Yunus, F., Rijal, S., & Yasin, T. (2020). Konsep akal Menurut Perspektif Alquran dan Para Filsuf. Jurnal.Ar-Raniry.Ac.Id, 7(2). .

Coping Discrepancy Between Rationality and Religiosity: Balancing Model in Islamic Psychology

Year 2024, Volume: 6 Issue: 1, 69 - 75, 28.03.2024

Nurul Inayah Jarman Arroisi

https://doi.org/10.35365/ctjpp.24.4.08

Abstract

Rationality characterizes the progress of modernism in answering the problems of human life. However, why are various problems arising from various aspects today, such as environment, ecology, and spirituality? This paper aims to unravel the phenomenon of discrepancy in the development of one's religiosity and rationality, then the author will provide a model of balance between the two according to Islamic psychology to overcome the problem. In this study, the authors used a qualitative approach to the type of literature review research. Furthermore, after going through in-depth research, the authors concluded that 1). In the Islamic context, the activity of thinking is carried out by the qalb (heart) as a spiritual representation and the mind (brain) as a rational representation. 2) The Tauhidic principle of Islam sees reality empirically and non-empirically. Empirical is articulated by the rational and non-empirical by the qalb. 3) The involvement of the qalb and mind in thinking will bring the human soul to a state of its nature, namely nafs muṭmainnah. 4) The balance between rationality and religiosity in Islam should run simultaneously using consistent jihād nafs (jihad of the soul). Because the context of thinking in Islam stimulates the cognitive power of 'aqal on universal and metaphysical objects.

Keywords

Discrepancy Rationality Religiosity Islamic Psychology Introduction

References

  • al-Ghazali., A. H. (1431). Ihya 'Ulumuddin. Beirut: Dar-al Ma'rifah.
  • Al-Maraghi., A. M. (1431). Tafsir Al Maraghi. Egypt: Syrkah Maktabah Mustafa,.
  • al-Maturidi, A. M.-M. (1433). Tafsir almaturidi :Ta’wilat Ahlul Sunnah. Beirut: Dar al Kitab Ilmiyah.
  • Al-Qusyairi., A. K. (1431). Lathaif al-Isharat. Qahiro: Hayyiah Misriyyah.
  • Ar-Razi., F. (1431). Mafatih Ghaib. Beirut: Dar-Ihya.
  • Arroisi., J. (2022). Psikologi Islam: Membaca Anatomi Pemikiran Jiwa Fakhruddin al-Razi. Ponorogo: UNIDA Press.
  • Ar-Tirmidzi, M. b. (2009). Bayan Al-Farq Baina as-Shadr, Al-Qolb, Al-Fuad Wa Al-Lubb . Jordan: Muasasah Al bait Al Mulkiyah lil fikr al islam.
  • As-Samarqandi., A. L. (1431). Bahrul Ulum. Beirut: Dar alKitab Ilmiyah.
  • Atsiruddin., A. H. (1431). Tafsir Bahrul Muhith. Beirut: Dar al-Fikr.
  • Atsiruddin., A. H. (1431). Tafsir Bahrul Muhith". Beirut: Dar-alFikr.
  • Attas., S. M. (2019). Islam and Secularism. Kuala Lumpur: Ta'dib International.
  • Hakim Tirmidzi. Bayan al-Farq baina Shadr, Q. F. (1431). Bayan al-farq Baina Shadr, Qalb, Fu'ad, wa Lubb. Qahirah: Kitab Li an-Nasr.
  • Isfahani., R. (1431). Al Mufradat fi al-Gharib al-Qur’an. Damsyik: Dar Al Qalam.
  • Ismail, M. Z. (2018). Akal, Ilmu, dan Pendidikan; Kerangka Ahli Sunnah Wal Jama'ah . Kuala Lumpur: IKIM.
  • Ismail., M. (2016). Menalar Makna Berpikir Dalam al-Qur’an. Ponorogo: Unida Press.
  • Ismail., M. Z. (2011). Kreatifitas & Imajinasi dalam Psikologi Islam. Kuala Lumpur: IKIM.
  • Ismail., M. Z. (2016). Aqal Dalam Islam: Satu Tinjauan Epistemologi. Kuala Lumpur: IKIM.
  • Ismail., M. Z. (2018). Islam & Higher Order Thinking: An Overview . Kuala Lumpur: IKIM.
  • Muslih, M. (2010). Pengetahuan Intuitif Model Husserl & Suhrawardi. Ponorogo: CIOS.
  • Muslih., M. K. (2019). Worldview Islam: Pembahasan Penting Konsesp-Konsep dalam Islam. Ponorogo: Unida Press.
  • Naisaburi., I. (1435). "Tafsir al-Basith. Saudi: Umdah Bahts Ilmi.
  • Nasr., S. H. (1984). The Encounter Man and Nature. California: University of California press. Qur'an. (n.d.). surah Attaubah.
  • Uthman., M. Z. (2020). Thinking Framework. Kuala Lumpur: RZS-CASIS.
  • Wan Mazwati Wan Yusoff, & Rosnani Hashim. (2022). Doing Philosophy for Wisdom in Islamic Education. Gombak: IIUM Press.
  • Wilson., D. (2017). Superstition and Science: Mistics, sceptics, truth-seekers and charlatans. Britain: Robinson. Zarkasyi, H. F. (2020). Minhaj: Berislam Dari Ritual Hingga Intelektual. Jakarta: Insist.
  • Ahmed, F. (2017). Pedagogy as Dialogue between Cultures - Exploring Halaqah:an Islamic dialogic pedagogy that acts as a vehicle for developing Muslim children’s shakhsiyah (personhood, autonomy, identity) in a pluralist society (Issue December). Cambridge.
  • Alfred Schutz. (2018). The Problem of Rationality in the Social World. Harvard University Archives. Springer International Publishing. https://doi.org/10.1007/978-3-319-62377-1
  • Alwi, S. (2014). Perkembangan Religiusitas Remaja. Kaukaba.
  • Amin, A. (2017). Pemahaman Konsep Abstrak Ajaran Agama Islam pada Anak Melalui Pendekatan Sinektik dan Isyarat Analogi dalam Alquran. Madania: Jurnal Kajian Keislaman, 21(2), 157. https://doi.org/10.29300/madania.v21i2.608
  • Arroisi, Jarman, R. A. N. R. D. (2023). Konsep Jiwa menurut Ibnu Sina. Islamica: Jurnal Studi Keislaman.
  • Arroisi, J. (2013). IntegrasiTauhid dan Akhlak dalam Pandangan Fakhruddîn Ar-Razi. Tsaqafah, 9(2). https://doi.org/10.21111/tsaqafah.v9i2.55
  • Arroisi, J., & Dai, R. A. N. R. (2020). Psikologi Islam Ibnu Sina (Studi Analisis Kritis Tentang Konsep Jiwa Perspektif Ibnu Sina). Prosiding Konferensi Integrasi Interkoneksi Islam Dan Sains, 2, 199–206.
  • Arroisi, J., & Sari, N. (2020). Bahagia Perspketif Syed Muhammad Naquib Al-Attas. Kajian Agama, Sosial Dan Budaya.
  • Dalmeri. (2016). Menggugat Persatuan Roh Manusia dengan Tuhan: Dekonstruksi terhadap Paham Ittihad dalam Filsafat Abu Yazid Al-Bustami. Madania: Jurnal Kajian Keislaman, 20(2).
  • Dewi, E. (2015). Konsep Manusia Ideal Dalam Perspektif Suhrawardi Al-Maqtul. Substantia, 17(1).
  • ERMİŞ, E. N. (2023). Examining The Mediating Role of The Meaning of Life in The Effect of Spiritual Well-Being On Post-Traumatic Growth During The Covid-19 Pandemic Process. Spiritual Psychology and Counseling, 8, 227–248. https://doi.org/10.37898/spiritualpc.1288937
  • Fauzan. (2021). Konsep Ad-Din Menurut Naquib Al-Attas. Al-Madaris Jurnal Pendidikan Dan Studi Keislaman, 2(1). https://doi.org/10.47887/amd.v2i1.26
  • Haq, V. A., & Soleh, A. K. (2022). Peran Ilmu Dalam Pembentukan Insan Kamil Menurut Suhrawardi Al-Maqtul. El -Hekam, 7(2), 126. https://doi.org/10.31958/jeh.v7i2.6571
  • Hasbullah, M. (2012). A comparative analysis of Islamic and postmodernist critiques of science. The 8th International Malaysian Studies Conference (MSC8) “Transition And Transformation: State, Market & Culture In a Period of Rapid Change” 9-11 July 2012.
  • Hidayat, R. (2016). Rasionalitas: Overview terhadap Pemikiran dalam 50 Tahun Terakhir. Jurnal UGM/Buletin Psikologi, 24(2). https://doi.org/10.22146/buletinpsikologi.26772
  • Hisham Abu Raiya A. (2008). A Psychological Measure of Islamic Religiousness: Evidence for relevance, reliability and validity. In Angewandte Chemie International Edition, 6(11), 951–952. (Issue Mi).
  • Huringiin, N., & Azfathir, H. N. (2018). The Concept of Syed Muhammad Naquib al-Attas on De-Westernization and its Relevancy toward Islamization of Knowledge. Kalimah, 16(2). https://doi.org/10.21111/klm.v16i2.2867 Long, Ahmad Sunawari, kamaruddin salleh. (2004). Islam: Past, Present and Future. In International Seminar On Islamic Thoughts Proceeding (Issue January, pp. 173–204). Department of Theology and Philosophy, Faculty of Islamic Studies Universiti Kebangsaan Malaysia.
  • Maharani, D., & Hidayat, T. (2020). Rasionalitas Muslim : Perilaku Konsumsi dalam Prespektif Ekonomi Islam. Jurnal Ilmiah Ekonomi Islam, 6(3). https://doi.org/10.29040/jiei.v6i3.1374
  • Mudin, M. I., & Desnafitri, A. (2019). Al-Attas on Intelect and It’s Relevance to The Islamization of Knowledge: Sufism philosophical Approach. Khatulistiwa: Jurnal of Islamic Studies, 9(2). https://doi.org/10.24260/khatulistiwa.v9i2.1479
  • Muslih, M., Wahyudi, H., & Kusuma, A. R. (2022). Integrasi Ilmu dan Agama menurut Syed Muhammad Naquib al-Attas dan Ian G Barbour. Jurnal Penelitian Medan Agama, 13(1). https://doi.org/10.58836/jpma.v13i1.11740
  • Najoan, D. (2020). Memahami Hubungan Religiusitas Dan Spiritualitas Di Era Milenial. Educatio Christi. 2020, 1(1).
  • Natsir, M. (2014). Komparasi Pemikiran Ibnu Sina Dan Suhrawardi: (Telaah Terhadap Teori Emanasi dan Teori Jiwa). Wahana Akademika: Jurnal Studi Islam Dan Sosial, 1(2).
  • Parfît, D. (2018). Rationality and reasons. In Exploring Practical Philosophy: From Action to Values. https://doi.org/10.4324/9781315212234-2
  • Pargament, K. I. (2023). From Research to Practice : Three Waves in the Evolution of the Psychology of Religion and Spirituality. 8, 207–225.
  • Rahmadi Islam. (2018). konsep hidayah dalam Alquran. Jurnal Fikrotuna, 9(1).
  • Rofiq, A. C. (2018). Perspektif K.H. Imam Zarkasyi Mengenai Kesatuan Ilmu Pengetahuan. Ta’allum: Jurnal Pendidikan Islam, 6(2). https://doi.org/10.21274/taalum.2018.6.2.313-346
  • Rothman, A., & Coyle, A. (2018). Toward a Framework for Islamic Psychology and Psychotherapy: An Islamic Model of the Soul. Journal of Religion and Health, 57(5). https://doi.org/10.1007/s10943-018-0651-x
  • Sardar, Z. (1994). Conquests, chaos and complexity. The Other in modern and postmodern science. Futures, 26(6), 665–682. https://doi.org/10.1016/0016-3287(94)90036-1
  • Soelaiman, D. A. (2019). Filsafat Ilmu Pengetahuan Pespektif Barat dan Islam. Bandar Publishing. Umma Farida. (2014). Pemikiran Ismail Raji Al-Faruqi Tentang Tauhid, Sains, dan Seni. Fikrah, 2(2).
  • Yunus, F., Rijal, S., & Yasin, T. (2020). Konsep akal Menurut Perspektif Alquran dan Para Filsuf. Jurnal.Ar-Raniry.Ac.Id, 7(2). .
There are 55 citations in total.

Details

Primary Language English
Subjects Counselling Psychology
Journal Section Review
Authors

Nurul Inayah 0009-0009-6210-8053

Jarman Arroisi This is me 0000-0003-4694-4739

Publication Date March 28, 2024
Acceptance Date February 24, 2024
Published in Issue Year 2024 Volume: 6 Issue: 1

Cite

APA Inayah, N., & Arroisi, J. (2024). Coping Discrepancy Between Rationality and Religiosity: Balancing Model in Islamic Psychology. Kıbrıs Türk Psikiyatri Ve Psikoloji Dergisi, 6(1), 69-75. https://doi.org/10.35365/ctjpp.24.4.08
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