Islamic Psychology

As a young high school graduate, I felt a strong inclination towards Islam, its worldview, practices, and philosophy of life. In the small town where I lived, the only places I could go to quench my thirst for Islamic knowledge and understanding were the local mosques, the public library, and secondhand bookshops. Living at a time when the internet, social media, and other sophisticated means of communication were nonexistent in my life, reading was the best way to broaden one's intellectual horizons. As a young man of that era, I immersed myself in books on religion and literature, as well as the monthly issues of National Geographic. They served as a lens through which I sought to understand the world around me.

This study offers a critical re-examination of contemporary euthanasia debates through an Islamic legal lens, with particular focus on requests for euthanasia arising from psychological suffering within the context of mental disorders. Within bioethical discourse, advocates of euthanasia predominantly justify their position on the grounds of individual autonomy and the alleviation of unbearable suffering, framing it as consistent with modern medicine's aspiration to optimize quality of life. Yet, by elevating autonomy and self-determination as supreme moral values, it risks reducing the human condition to its cognitive and volitional dimensions, thereby overlooking the existential, spiritual, and affective aspects of suffering. In contrast, Islamic law regards life as a divine trust bestowed by God. Human beings are understood as stewards-rather than absolute proprietors-of their lives and are thus accountable before God for their preservation. From this perspective, psychological pain-akin to physical pain-may serve as a means of moral refinement, spiritual purification, and divine testing. Methodologically, the study conducts a textual and analytical examination of Islamic legal sources, complemented by practical examples that illustrate how psychological suffering transforms into requests for euthanasia, thereby examining how these sources ought to be understood through concrete cases. Furthermore, the study aims to examine whether appeals to a "right to die," grounded in experiences of psychological suffering, can find any juridical legitimacy within the framework of Islamic law.

Background: Pain involves not only physical sensations but also emotional and deep spiritual aspects for every patient, including cancer patients. In Islamic teachings, pain is viewed as a divine test and a means of spiritual purification. However, nursing students often face difficulties in incorporating these faith-based views into standard pain management, which can undermine culturally appropriate and holistic care. This study aims to explore nursing students' understanding, application, and perceived barriers in the integration of Islamic perspectives into pain management for Muslim cancer patients. Methods: This qualitative descriptive study involved thirteen (13) undergraduate nursing students from Years two (2) to four (4) at the International Islamic University Malaysia (IIUM), selected through purposive sampling. Data were collected through semistructured, audio-recorded interviews, and thematic analysis was conducted to interpret the transcribed data. Results: Three main themes such as (i) conceptual understanding shaped by Faith and Theory, indicating that students viewed pain as a spiritual test but felt uncertain about applying concepts such as sabr (patience) in practice; (ii) attempts at spiritual integration, where students encouraged practices like solat (prayer) and dhikr (remembrance of Allah) but lacked confidence and practical readiness; and (iii) barriers to holistic care, highlighting systemic issues such as time constraints, institutional neglect of spiritual care, and personal hesitance in addressing sensitive religious issues were highlighted. Conclusion: Incorporating structured, experiential training in Islamic spiritual care practice and bioethics into nursing curricula was recommended to prepare future nurses to deliver holistic, faith-based pain management for cancer patients.

This study aims to construct a Qur'anic model of psychological well-being through a structural thematic analysis integrated with grounded theory coding procedures. MethodEmploying a qualitative library research approach, this study analyzed approximately 25 Qur'anic verses related to psychological well-being selected through purposive thematic sampling. Data analysis followed three grounded theory coding stages: open coding to identify fundamental concepts, axial coding to establish thematic relationships between categories, and selective coding to integrate all categories into a unified conceptual model. FindingsThe analysis identified five major categories constituting the structure of Qur'anic psychological well-being: meaning of life and transcendental orientation, spiritual emotion regulation, social relationships and humanitarian ethics, tazkiyat al-nafs (purification of the soul), and self-development with existential responsibility. All categories converge under tawhid spirituality as the integrative core, distinguishing this model from secular and anthropocentric Western paradigms that tend to overlook the divine relationship as the foundation of human well-being. RecommendationsFuture research is encouraged to develop empirical measurement instruments and validate this conceptual model across educational, counseling, and Islamic psychotherapy settings.

Penelitian ini bertujuan untuk melakukan dekonstruksi teoretis terhadap implementasi model Project-Based Learning (PjBL) sebagai instrumen penguatan kemandirian belajar di jenjang pendidikan dasar. Dalam diskursus Kurikulum Merdeka, kemandirian belajar diposisikan sebagai variabel determinan bagi keberhasilan agensi siswa. Melalui metode literature review, artikel ini menyintesis berbagai data empiris dan konseptual untuk membedah mekanika PjBL dalam menstimulasi inisiatif kognitif dan manajerial siswa. Analisis menunjukkan bahwa otonomi yang terstruktur dalam PjBL mampu mereduksi dependensi instruksional secara signifikan. Temuan riset mengonfirmasi bahwa sinergisitas antara peran guru sebagai fasilitator dan keterlibatan ekosistem eksternal (keluarga dan masyarakat) merupakan prasyarat mutlak bagi keberlanjutan transformasi karakter mandiri peserta didik.
Kata Kunci: Project-Based Learning, Kemandirian Belajar, Kurikulum Merdeka, Agensi Siswa, Studi Literatur.

Het verband tussen de zichtbare en de onzichtbare wereld, de dienst van Gods engelen en het werk van boze geesten, wordt in de Schrift duidelik geopenbaard, en is onafscheidelik samengeweven met de geschiedenis van de mens. Er bestaat een toenemende neiging om niet te geloven aan het bestaan van boze geesten, terwijl de heilige engelen, “die tot dienst uitgezonden worden, om dergenen wil, die de zaligheid beërven,” door velen voor de geesten van afgestorvenen gehouden worden. Maar de Schrift leert niet alleen het bestaan van engelen, goede zowel als boze, maar levert onbetwistbaar bewijs, dat ze niet de van het lichaam gescheiden geesten van de doden zijn. Nog eer de mens geschapen werd, bestonden de engelen; want toen de fondamenten van de aarde gelegd werden, “zongen de morgensterren tezamen vrolik, en juichten al de kinderen Gods.” Engelen staan volgens hun natuur hoger dan de mensen; want de psalmist zegt, dat de mens “een weinig minder gemaakt is dan de engelen.”

Özet Modern insan; hız, başarı tutkusu ve kontrol hırsı arasında sıkışarak kronik stres ve depresyon sarmalına düşmektedir. Bu çalışma, Kur'an-ı Kerim'in sunduğu "imtihan" ve "kurbiyet" (ilahi yakınlık) kavramlarının, bireyin psikolojik dayanıklılığını nasıl inşa ettiğini ele almaktadır. Bakara Suresi 155-156, İnşirah Suresi 5-6 ve Kaf Suresi 16. ayetler ışığında; sabır, tevekkül ve "şah damarından yakın olan" bir Rabbe duyulan inancın, stres yönetimi ve bunalımlara karşı koruyucu rolü incelenmektedir.

Onoga koji je očit kroz Svoja imena i Svoja svojstva, a skriven u Svojoj biti, pa se kosmos prosvijetlio očitovanjima imena i svojstava, i neprestano se napaja iz skrivenog blaga Biti. Na ovu božansku sveobuhvatnost ukazuje riječ Uzvišenog: "O ljudi, vi ste potrebni Allahu…" [Surah Fatir, 15] -jer je Sebe imenovao svime onim čemu su stvorenja potrebna. A ova istina prožima sve razine kosmosa, ulazeći u sve njihove dijelove -i više i niže. Kada to spoznaš, znaj da se Božanska Imena dijele na kategorije; među njima su i skrivena (implicitna) imena, poput: "On" (huwa), "Mi" (naḥnu) i "Ja" (anā). Od njih su i metaforički nazivi (kināyāt), poput: "Onaj koji razdvaja" (al-Fāliq) i "Onaj koji čini" (al-Jāʿil). Od njih su i nazivi po zastupanju (niyāba), kao u riječima: "I On vam je dao odjeću koja vas štiti od vrućine" (En-Nahl, 81), a On je uistinu Zaštitnik -Uzvišen neka je -dok je odjeća tu kao zamjena u činu zaštite. Od njih su i oni koji se ne koriste kao imena iz razloga pristojnosti, iako su spomenuti u Kur'anu, poput: "Allah im se narugao" (Et-Tevba, 79), "i Allah spletkari" (Āl ʿImrān, 54), "Allah im se izruguje" (El-Bekara, 15), i "i Ja ću spletku smisliti" (Et-Tāriq, 16). Dakle, zabrana u imenovanju odnosi se na nas, a ne na Njega -Uzvišenog -pa se On ne naziva osim onim čime je Sebe nazvao, a ono što je zabranjeno, zabranjeno je iz razloga adaba. Isto važi i za djela: neka djela su vezana za prijekor njihovog počinitelja, poput širka, nepravde i nereda; dok su druga vezana za pohvalu i hvalu, poput dobročinstva, strpljenja i zahvalnosti. Uzvišeni je za Sebe rekao da voli pravedne -što spada u ono što se hvali -a prezire one opisane onim što se kudi. 3 Vjerodostojno je preneseno u sljedećem obliku: "Bio je Allah i ništa osim Njega nije postojalo, a Njegov Arš bio je nad vodom…" Bilježi ga Muhammad al-Bukhari u svom Sahihu, u Knjizi o početku stvaranja, hadis br. 3019 [3/1166], a prenose ga i drugi. Stoga nikome nije dopušteno da slobodno određuje koja će se imena pripisivati Njemu ili koja djela Njemu pripisivati, osim u onome za što je data dozvola. Poznavanje tih granica utvrđuje se objavom, a ne razumom. Uzvišeni Sebi pripisuje samo lijepa imena (al-asmāʾ al-ḥusnā), a ne druga -iako su sva u suštini Njegova imena -ali ih je ograničio na opis ljepote. A najpotpunija stvorenja i najupućeniji u stvarnosti Božijih imena i svojstava jesu poslanici, jer oni ne znaju osim onoga čemu ih je Istina (Bog) poučila. Vjerodostojno je preneseno od istinitog Obavještavatelja, neka su na njega Božiji blagoslovi: "Allah ima devedeset i devet imena -stotinu bez jednog; ko ih obuhvati, ući će u Džennet." A izraz "stotinu bez jednog" dolazi radi potvrde, kao u riječima Uzvišenog: "…tri dana u vrijeme hadža i sedam kada se vratite -to je punih deset" 196). Njegovo ograničenje (broja) kod većine učenjaka shvata se kao pojačanje izraza, i to je udaljenije od mogućnosti pisarske greške, jer se broj devedeset i devet u pisanju može zamijeniti sa sedamdeset i sedam, sedamdeset i devet ili devedeset i sedam, pa je uklonjena nejasnoća tim dodatnim naglašavanjem. Što se tiče njegovih riječi, neka je mir na njega: "Ko ih obuhvati", pojam iḥṣāʾ kod učenjaka zahira znači znanje -tj. poznavanje njihovih izraza i značenja, te spoznaju njihovih stvarnih rezultata i učinaka. Kod ljudi duhovne spoznaje (ahl Allāh), to znači opisivanje njima, očitovanje njihovih stvarnosti i kretanje kroz stepene njihovih učinaka, tako da se na njih istinski može primijeniti njihovo značenje. Kao što je Uzvišeni Sebe opisao da je: "Najbolji pomagač" (Āl ʿImrān, 150), "Najbolji sudija" (El-Aʿrāf, 87), "Najbolji čuvar" -i rekao: "Mi smo ih čuvali" (El-Enbijāʾ, 82), "Najbolji opskrbitelj" (El-Māʾida, 114), "Najljepši stvoritelj" (Es-Sāffāt, 125); a o Svome Poslaniku je rekao da je: "prema vjernicima blag i milostiv" (Et-Tevba, 128). U ovakvim naznakama postoji široko polje za one koji su obdareni posebnom pažnjomljude srca, otkrovenja i svjedočenja -da se okite njihovim stvarnostima i poprime tragove njihovih učinaka u svom hodu putem propisanih sunneta, napredujući stepenima puta ljudi Božije blizine, te usvajajući božanske osobine. To im postaje sredstvo približavanja Njemu i put ka Njegovoj blizini. Molimo Allaha Plemenitog, Darovatelja, da nas učini od Njegovih -jer On nikoga ne uzima za svoga osim onoga koji ima božansku podobnost (dostojnost). Znaj da je huwiyya (božanski identitet, "Onost") tajna božanstvenosti. Ona označava vječno postojeće Biće, jedinstveno u svojstvu uzvišenosti i savršenstva. To je prva riječ na koju je Bog pozvao Svoje robove riječima: "Reci: On, Allah, Jedan je" (El-Ihlās, 1). Time je govor upotpunjen. Zatim je rekao: "Allah" -a to je sveobuhvatno, posebno ime koje ukazuje na jedinstvenu Božansku Bit u svim njenim slovnim sastavima i značenjskim stvarnostima; i u njemu je skrivena tajna huwiyye. Međutim, ono se ne očituje osim nakon oslobađanja od ograničenja složenih slovnih struktura, zbog njegove potpune jedinstvenosti u odnosu na sve drugo i potpune transcendencije nad tragovima stvorenog. Iako se, s jedne strane, sastoji od slova hāʾ i wāw, njegov osnovni, postojani element jeste slovo hāʾ, jer wāw otpada u određenim oblicima, poput u nekim padežima, dvojini i množini, pa ostaje hāʾ kao znak apsolutne Jednosti, nakon iščezavanja svojstava i uklanjanja odnosa i dodataka. Znaj da slovo hāʾ u pojmu huwiyya ima rang početka, a u pojmu božanstvenosti (ulūhiyya) rang završetka; ono ima početak u identitetu i kraj u božanstvenosti, ukazujući na velike tajne i uzvišena značenja. Od tih značenja jeste i ono što poput lahora nade zapuhuje srca ljudi duhovnog otkrovenja: kretanje postojanja je kružno, pa je kraj isto što i početak. Kao što je milost bila na početku, tako se i završetak vraća njoj.

Whilst there is increasing interest in spiritual and religious narratives in the field of family therapy, little has been written regarding how these constructs intersect in training and practice. This study explores the experiences of three Muslim community leaders who completed two years of systemic training as part of an innovative project in an inner‐city area. Semi‐structured interviews were analysed using interpretative phenomenological analysis (IPA), resulting in the emergence of three themes: (i) the self of the systemic practitioner, (ii) experience of systemic training and (iii) application in the community. Participants recognised that most systemic principles and interventions were complementary to religious constructs and could be applied in their community work. Being part of a Muslim cohort, the skilful management of cultural sensitivity by the instructors and opportunities for faith‐based perspectives to be appreciated and engaged with as part of the meaning‐making ...

This article proposes the QALB model (Qurʾānic Approach to the Living Being), a Qurʾān-centred framework for understanding the human self. Drawing on Qurʾānic descriptions of the inner life, the model conceptualises the human being through the dynamic interaction of four interrelated faculties: rūḥ (spirit), qalb (heart), nafs (self), and ʿaql (intellect). The framework is grounded in the epistemological primacy of waḥy (revelation) and informed by tadabbur (reflective engagement with the Qurʾān), together with the concept of fiṭrah (innate nature) and the realities of lived human experience. Building on this foundation, the article outlines a Qurʾānic account of the dynamics of the self and examines the mechanisms through which inner transformation occurs. Practices emphasised in the Qurʾān, such as dhikr (remembrance), tawakkul (trust), ṣabr (patience), shukr (gratitude), and duʿāʾ (supplication), are explored as processes that gradually bring the inner faculties into greater harmony through the qalb. The model ultimately situates the human being within a teleological orientation in which cultivation of taqwā (Godconsciousness) gives rise to the state of inner peace described in the Qurʾān as ṭumaʾnīnah. The QALB model offers a conceptual framework for understanding psychospiritual transformation within a coherent Qurʾānic anthropology.

Despite modern life, humans are faced with mental, physical and mental pressures. Despite all the beauty and possessions, they still find themselves trapped and captive and have sought inner peace, true happiness and true hope. Therefore, humans have paid attention to spirituality, which is a natural thing. It has been proven by scientific research that a spiritual person is happier and more secure in his life. And he has reached peace. Islamic spirituality considers human happiness to be worthy and deserving of reaching divine proximity and introduces humans as having the talent for divine caliphate and the manifestation of divine names and attributes. The methods that Islam uses for spirituality are rooted and based on the Sharia, which includes the Quran and Sunnah. One of those methods is prayer and supplication, which is the most important function of prayer in the mysticism of the alluring unity that occurs through heartfelt remembrance. Mystical prayers are based on the principle of meditation and focusing on the soul. The prayers of the Imams)a.s.(are full of spiritual passion and excitement, and are full of mystical references. Islamic prayers are a treasure trove of knowledge, including the prayers of Sha'baniyah, Kumail, and Arafat, the prayers of Abu Hamzah Thumali, and the prayers of Imam Sajjad's Sahifa Sajjadiyah, which are inspiring and transcendental. Therefore, the present study aims to examine the impact of spirituality in the areas of individual life from the perspective of Abu Hamzah Thumali's prayers. In terms of the research method, it is descriptive and analytical, and the documentary-library and Internet methods have been used to collect information in this article. The results of this study can be used in the field of peace, happiness, and hope for an individual from prayers, especially the prayers of Abu Hamzah Thumali.

This article examines the role of food in human evolution from a mystical perspective, focusing on the hadith of the visual title. Using verses from the Quran, narrations of the infallibles, and the views of mystics, an attempt has been made to explain the relationship between nutrition, soul purification, and inner growth. The article shows that in Islamic mysticism, food is not merely a material need, but rather a tool for training the soul and achieving levels of knowledge.
Consuming halal and healthy food can have significant effects on human morality and behavior. On the other hand, forbidden food has a negative effect on human personality, and provides the ground for committing sins in him. Therefore, a righteous and pious servant who has started on the path of servitude should be cautious about his food.
The necessity of this issue in humans becomes clear when eating the forbidden tree caused the fall of Adam (peace be upon her), and on the day of Ashura, Imam Hussein (peace be upon her) considers the reason why her words did not have an effect on the enemy to be that their stomachs were filled with forbidden food.
In mystical practice, given the fundamental importance of nutrition, the present study seeks to explain the spiritual and esoteric impact of food on human evolution by focusing on the hadith of the visual title and from a mystical perspective.
The method of this descriptive and analytical research is based on library resources and internet sites. As a result, one of the non-cognitive factors such as nutrition can be influential in the direction of human evolution and human knowledge.
Therefore, nutrition is effective in changing beliefs and thoughts and through food in changing the course of human evolution and upbringing. This nutrition should be in moderation, as overeating leads to foolishness and stupidity, and hunger should also be in moderation. Food should be halal and used in the name of God.

This working paper explores Islamic approaches to mental health, analyzing classical sources such as Abu Zayd al-Balkhi and comparing them with modern psychological theories.

Bu çalışma, ruh sağlığına dair İslami yaklaşımları inceleyerek Ebu Zeyd el-Belhî gibi klasik kaynakları analiz etmekte ve bunları modern psikoloji teorileriyle karşılaştırmaktadır.

https://orcid.org/0009-0006-8798-6846

దాశరథి రచనల్లో అభివ్యక్తి బలం గొప్పది. తెలంగాణను తీగ తెగిన వీణగాను, కోటి రతనాల వీణగాను సంభావించడం ఆయన భావనాబలం. నిజామును జన్మజన్మల బూజు గాను, ముసలి నక్కగాను తిరస్కరించడం ఆయన ఆగ్రహ ప్రకటన. పీడిత ప్రజావాణికి మైక్ అమర్చటం ఆయన ఉద్యమ ఆకాంక్ష. తామసి ఒడిలో మునిగి రాను భవత్ కమనీయ కాంతి సౌధానకు అనగలగడం ఆయన తాదాత్మ్యత. మన్నును మిన్నునూ ఏకం చేసేలా లోక కల్యాణాన్ని ఆకాంక్షించి, సౌందర్యాన్నీ ఆరాధించి కవిత్వ సృజన చేచేశాడు. ఆయన రాసిన అమృతాభిషేకం కవితా సంపుటిలోని అభివ్యక్తి మధురిమలను పరిచయం చేయడం ఈ వ్యాసం ఉద్దేశ్యం.

Konseling Islami adalah suatu bentuk konseling yang menggabungkan spiritualitas ke dalam proses terapi. Hingga saat ini hanya ada sedikit materi yang tersedia mengenai hal ini tanpa ada definisi yang disepakati mengenai konseling Islami dan apa saja yang tercakup di dalamnya. Ada juga populasi Muslim yang berkembang pesat di masyarakat Barat dengan peningkatan kebutuhan akan layanan spiritual, psikologis, dan konseling. Konseling Islam: Pengantar teori dan praktik menyajikan pemahaman dasar tentang konseling Islam bagi para konselor dan konselor Islam, dan memberikan pemahaman tentang pendekatan konseling yang sesuai dengan keyakinan dan praktik-praktik Islam dari perspektif berbasis agama. Buku ini dirancang sebagai pengantar bagi para konselor; tujuannya adalah untuk menginformasikan kepada para pembaca tentang bagaimana peran konselor Islam yang beragam dapat dipadukan secara komprehensif dan memberikan panduan yang dapat diintegrasikan ke dalam kerangka kerja teoritis untuk digunakan. Buku ini dibagi menjadi dua bagian. Bagian I: 'Konteks dan latar belakang', dan Bagian II: 'Asesmen, model, dan strategi intervensi'. Konseling Islam mencakup teori terkini, penelitian, dan kesadaran akan implikasi praktik dalam memberikan intervensi konseling yang tepat dan efektif dengan klien Muslim. Buku ini akan menjadi bacaan penting bagi para profesional dan mahasiswa.

INDONESIA Penelitian ini terdorong oleh kekhawatiran yang diungkapkan sebuah artikel berjudul “Corona Virus Disease 2019, a Growing Threat to Children?”, bahwa ancaman besar virus Corona sebenarnya terjadi pada dan melalui anak-anak. Berdasarkan ini, memberikan pendidikan seputar Covid-19 kepada anak usia dini menjadi sebuah kebutuhan yang harus dipenuhi. Bercerita sebagai sebuah metode belajar pada anak usia dini dipandang sebagai metode yang tepat dalam mengedukasi anak tentang Covid-19. Penelitian kualitatif dengan sumber data berbasis pustaka dan survei ini berhasil membuktikan hal tersebut. Hasil survei terhadap enam puluh sembilan mahasiswa PIAUD menegaskan bahwa rata-rata 51.07% responden menyatakan penggunaan metode ini tepat dan 29.88% menyatakan sangat tepat. Ini berarti 80.96% atau lima puluh lima dari enam puluh sembilan responden setuju bahwa metode bercerita merupakan metode terbaik untuk mengenalkan Covid-19 pada anak. Hasil penelitian ini diharapkan dapat menjadi rek...

Klitih constitutes a juvenile delinquency that has reached an alarming level as the case keep occurs every year. This study aims to design the intervention model for handling (preventive-solution) klitih problem in the Special Region of Yogyakarta, Indonesia. This systematic review summarized results of primary study to provide more comprehensive, balanced fact. Data were obtained from articles in research journals about klitih. 297 Articles on klitih published between 2017-2020 were found. Of these articles, eleven articles were selected based on their relevance to the research question of this study. The data were contentanalyzed, resulting in three important categories: family, school, and community. The family plays an important role in satisfying basic adolescents needs and internalizing positive values. Meanwhile, the school functions to identify students prone to juvenile delinquency and perform preventive, curative, and preservative plans for these students. Lastly, the community's role is to provide a positive learning environment for students and sufficient activity to provide adolescents with various opportunities. The results of the study can be used as a reference for school counselors when handling klitih problem.

This article provides a comprehensive understanding of the Qur'ānic concepts of al-ṣirāṭ almustaqīm (the Straight Path) and istiqāma (steadfastness), which serve as a divine roadmap for achieving success in this life and the hereafter. It emphasizes the significance of seeking true guidance, cultivating a strong relationship with Allah, and following the examples of prophets like Abraham and Muhammad (peace be upon them) to live a righteous and balanced life. The article highlights the importance of unity, justice, compassion, and accountability in human relationships, advocating for the restoration of balance in families, communities, and societies. It also provides practical methodologies for understanding and applying the teachings of the Qur'ān, such as holistic reading, reflection, and contemplation, which are essential for personal and communal growth. By following the Straight Path and remaining steadfast, individuals can overcome challenges, avoid deviation, and build harmonious relationships based on trust, justice, and mutual care. This guidance is crucial for fostering peace, security, and prosperity in a divided and conflicted world.

Accounting from Islamic Perspectives (AIP) is an emerging field. Recent years have attracted scholars from around the world who have contributed their thoughts about how accounting can be seen from the Islamic lens. However, the efforts so far are rather fragmented and without a clear agenda for future research. This paper presents a review of the literary achievements made in the field and the areas of current focus. Although the field carries a huge growth potential, the author argues that there are several challenges and problems that the proponents of AIP will face as the field develops further. This paper outlines these problems and challenges and makes suggestions to surmount the potential pitfalls. It is argued herein that, in order to develop AIP as a formal discipline and integrate it within real-life business practices, the research efforts need to be more organized through an international consortium of researchers. A brief proposal for such consortium is included here. F...

تطرح هذه الدراسة تأويلًا جديدًا لرأي القرآن في اليهود والمسيحيّين استنادًا على أمرين، أوّلًا: دورهما المتنامي في الخطاب القرآنيّ، وثانيًا: الدلالة القرآنيّة للمصطلحات الثلاثة الّتي يطلقها القرآن عليهما: «بنو إسرائيل»، و«أهل الكتاب»، و«اليهود والنصارى». وفي حين أجمع أهل العلم على أنّ مصطلح «أهل الكتاب» يشير إلى اليهود والمسيحيّين كليهما، أقدّم هنا إضافتين، أوّلًا: يشير مصطلح «بنو إسرائيل» إلى كلٍّ من اليهود والمسيحيّين المعاصرين للقرآن (أو إلى أسلافهم في أغلب الأحيان)، وثانيًا: يتحدّث القرآن عن اليهود والمسيحيّين (النصارى) معًا، في أغلب المواضع، ولذلك ينبغي فهم المصطلحات الثلاثة في ضوء الاتّصال الوثيق بينها على مدار القرآن، وفي ضوء تزايد الافتراق بين اليهود والمسيحيّين.

The Ottoman Empire was deeply rooted in organized traditional spirituality, but the secularization of modern Turkey created significant challenges for traditional scholars and Sufi masters. Living through these turbulent times, Said Nursi chose neither confrontation nor isolation; instead, he pioneered a new form of spirituality grounded in Qur’anic reasoning and practical engagement. This study examines the role of Nursi’s spiritual discourses in contextualizing Islamic moral psychology, focusing on how spirituality shapes individual moral development. By integrating concepts such as divine inspiration, spiritual cognition, and shared practice, Nursi offers a comprehensive framework for moral transformation within the Islamic tradition. Through thematic and comparative analysis of Nursi’s primary works—particularly The Words—this research also evaluates the applicability of his ideas in modern religious counseling. In doing so, it highlights Nursi’s contribution to the broader project of contextualizing Islamic scholarship in response to modernity. Ultimately, the study argues that Nursi presents a holistic and contextually grounded model of Islamic moral psychology, effectively bridging the gap between spiritual tradition and contemporary moral discourse.

As the central theme of Islam, Iman and its application always played a major role in Muslim societies by shaping their beliefs, theories, and approaches. In this regard, the rapid decline of Muslim civilization in the last two centuries has heightened the need for rethinking. There is a growing body of literature that recognizes the importance of Said Nursi's Iman Tahqiqi (verified and internalized faith) theory in this context. Up to now, very little attention has been paid to applying the theory of Nursi's Iman Tahqiqi in the field of spiritual and mental health, although according to Nursi, the greatest challenge for Muslim societies in modern times is to protect Iman and spiritual health against the increasing influence of western philosophies and pseudoscience. This study, therefore, aims to examine how Iman Tahqiqi positively influences the mental health of university students, nurtures their spiritual fulfilment, and enhances their capacity to cope with stress. Besides the library research on the topic, interviews and survey data are collected to assess the relationship between Iman Tahqiqi and spiritual-mental well-being, and to analyze its various aspects. This study demonstrates that the theory of Iman Tahqiqi can contribute significantly to the field of spiritual and mental health, consequently integrating these issues into the central theme of Islam and Muslim societies.

Emotional intelligence and spiritual intelligence are a combination of constructs that are important in conducting counselling sessions. However, this implementation receives less attention from counsellors and clients. This study was conducted to assess the relationship between emotional intelligence (self-awareness, emotional regulation, selfmotivation, social awareness, social skills, and emotional receptivity) and spiritual intelligence at one of the counselling agencies in Malaysia. A total of 200 counselling clients responded to the questionnaire, and

Discourses of Productive waqf in Indonesia has appeared since Act Number 41 Year 2004 concerning Waqf has been published. This discourse requires the management of waqf to be more productive at several institutions of waqf in Indonesia including pesantren, because all this time the management of waqf looks consumptive. this paper will discuss about what are the problems in implementation of productive waqf in Pesantren. This paper is library research. The data is taken from the book reference that explaining the several pesantren experience such as Pesantren Gontor, Pesantren Tebuireng and Pesantren Ash-Shiddiqiyyah. The data that has been collected would be analyzed descriptively qualitative. The results of this research show that the problems of implementation of productive waqf in pesantren can be described as follows: Firstly, the majority of the positions of waqf pesantren are not yet fully owned by the public institution, so that the community is less concerned to participate ...

This paper is an Islamic critique  on Freudian psychodynamic theory of defense mechanisms. It argues that such unconscious adaptations are symptomatic of a weak nafs (self) according to Islamic views rather than adaptive psychological processes. While examining the Qur'anic story of the Prophet Yusuf (AS)  as a model of spiritual resilience,  defenses mechanisms like denial, projection and rationalization with contrast Islamic virtues of iman(spiritual belief), sabr(coping patience) along with tawakkul(trust in God). The study concludes that real strength is not the source of the unconscious ego-protection, but a conscious spiritual obedience and moral heroism.

تتناول هذه الدراسة حياة الطبيب محمد علي البار وإسهاماته في دمج العلوم التجريبية بالعلوم الشرعية؛ إذ إننا نرى عن طريق تحليل أعماله الكتابية ومشروعاته العلمية، سعيه الحثيث إلى ربط العلوم التجريبية الطبية في مسائل متنوعة بالعلوم الشرعية والنظرة الإسلامية للكون والحياة، فهو نموذج يقتدى به في شخصية الطبيب المسلم الذي لا يفصل العلوم الطبية الحديثة عن العلوم الشرعية، والذي يجعل ارتباطه الديني والروحي نصب عينه في ممارساته الطبية والعلمية، فأعاد إلينا شخصية الأطباء المسلمين الأوائل الذين يعدون فلاسفة وأطباء وأدباء وفقهاء في الوقت نفسه، واتضح ذلك في أمثلة كثيرة من أعماله؛ كبيانه الحكمة من تحريم الخنزير والخمر والمخدرات وكتبه في الصحة العامة، وكتابته في الإعجاز العلمي في القرآن والسنة، وفي استفادته من نظرية التطور والعلوم الحديثة في إثبات قدرة الله، ونقده للمناهج الحالية ودعوته الصريحة إلى إصلاح المناهج الدراسية في كليات الطب وغيرها من الكليات. وتعد موسوعة أخلاقيات مهنة الطب (القضايا الأخلاقية والفقهية في المهن الصحية)، والتي قام بتأليفها مع مجموعة من الأطباء، من أهم إسهاماته في دمج العلوم وتك...

Kesabaran merupakan kemampuan individu untuk tetap tenang, mampu mempertahankan reaksi emosional, dan mengendalikan diri ketika menghadapi tekanan atau situasi yang tidak sesuai harapan. Dalam konteks kesehatan mental, kesabaran berperan penting sebagai mekanisme regulasi emosi yang membantu seseorang menjaga kestabilan psikologis. Individu yang mampu bersabar cenderung memiliki tingkat kecemasan lebih rendah, tangguh dalam menghadapi masalah, dan mampu berpikir lebih jernih sebelum mengambil keputusan. Penguatan kesabaran dapat menjadi strategi sederhana namun efektif untuk meningkatkan kesejahteraan mental di kehidupan yang penuh tantangan. Kata kunci: Sabar., Kesabaran., Kesehatan mental. Kesehatan adalah salah satu kebutuhan mendasar bagi setiap orang. Namun konsep kesehatan tidak hanya terbatas pada kondisi tubuh yang prima, melainkan juga mencakup keseimbangan dan kesejahteraan mental. Menurut World Health Organization/WHO (2025) Kesehatan mental dapat dipahami sebagai keadaan ketika seseorang mampu menghadapi tekanan hidup sehari-hari, mengenali potensi diri, serta berfungsi secara optimal dalam belajar, bekerja, dan berinteraksi sosial. Dengan kata lain, kesehatan mental bukan hanya kondisi pribadi, melainkan juga bagian penting dari hak asasi manusia yang perlu dijaga oleh setiap individu maupun masyarakat. Dalam praktiknya, kesehatan mental berada pada lingkup yang luas, dan setiap orang mengalaminya dengan cara yang berbeda. Faktor-faktor seperti kondisi pribadi, dukungan keluarga, lingkungan sosial, hingga kebijakan masyarakat dapat saling berinteraksi dan mempengaruhi kesejahteraan mental seseorang. Meskipun banyak individu yang memiliki ketahanan psikologis yang baik, mereka yang menghadapi situasi penuh

Perkembangan media sosial telah mengubah cara individu memandang dirinya dan
pencapaian hidupnya. Konten yang terus menerus menampilkan keberhadilan dan
kehidupan ideal secara berulang sering kali mendorong individu untuk
membandingkan dirinya dengan orang lain, sehingga muncul perasaan takut
tertinggal. Kondisi ini dikenal sebagai fenomena fear of falling behind, yaitu
ketakutan akan ketidakmampuan seseorang mengikuti pencapaian yang terlihat
atau ditampilkan di media sosial. Fenomena tersebut berkaitan erat dengan
kesehatan mental, terutama meningkatnya stress, kecemasan, dan penurunan self
esteem. Perbandingan sosial yang intens membuat individu lebih fokus pada
kekurangan dirinya dibandingkan dengan proses dan pencapaian yang telah 
dimiliki. Artikel ini bertujuan untuk mengkaji fenomena fear of falling behind dari
perspektif kesehatan mental dengan menyoroti peran perbandingan sosial di media
sosial. Kajian ini dilakukan melalui literatur dari berbagai sumber ilmiah. Hasil dari
kajian ini menunjukkan bahwa penggunaan media sosial yang tidak disertai dengan
kesadaran dapat memperburuk kondisi psikologis, sehingga diperlukan penggunaan
media sosial yang lebih bijak dan seimbang.

Religion, being the strongest bond between God and Human Being, ensures humanity to be in one unit of a universal brotherhood. Religion has been always a source of physical comfort and spiritual elevation for human beings. It has been always guiding humanity through its sacred books, revealed to the prophets. It has been with humankind in all periods of human history, and anything that is associated with human being forever, must have a permanent role in human life. This research paper is discusses the meaning, history and role of religion along-with its relationship and importance in human life.

Buku ini mengulas aktivitas tadarus Al-Qur’an bukan hanya sebagai ibadah spiritual, tetapi juga sebagai bentuk latihan neurokognitif alami yang berdampak signifikan terhadap kesehatan otak dan keseimbangan emosi. Melalui pendekatan neuropsikologi dan neurosains modern, penulis menjelaskan bagaimana lantunan ayat Al-Qur’an yang dibaca secara tartil mampu memengaruhi gelombang otak, sistem neurotransmitter, serta aktivasi berbagai area penting otak manusia.

Aktivitas tadarus terbukti berkorelasi dengan peningkatan gelombang otak alpha dan theta, yaitu kondisi otak yang identik dengan relaksasi mendalam, fokus internal, dan stabilitas emosi. Kondisi ini memicu pelepasan neurotransmitter seperti dopamin, serotonin, dan GABA, yang berperan dalam regulasi suasana hati, penurunan stres, serta peningkatan rasa tenang dan bahagia. Dengan demikian, tadarus berfungsi sebagai stress regulator dan emotional stabilizer yang alami.

Dari sisi neuroanatomi, tadarus mengaktifkan lobus frontal (fungsi eksekutif dan pengendalian diri), lobus temporal (pemrosesan bahasa dan memori auditori), serta sistem limbik (pusat emosi dan empati). Mekanisme ini menjadikan tadarus setara dengan beberapa bentuk terapi modern, seperti neurofeedback therapy, mindfulness-based therapy, sound therapy, dan cognitive spiritual therapy, namun berbasis nilai keimanan dan kebiasaan ibadah.

Buku ini menegaskan bahwa tadarus Al-Qur’an bukan hanya memperkuat spiritualitas, tetapi juga menjadi intervensi neuropsikologis preventif yang murah, aman, dan berkelanjutan bagi kesehatan otak dan mental manusia modern.

Abstrak. Metode pembelajaran agama di era digital kian bervariasi termasuk pola pembelajaran Al-Quran dan Tafsir. Berdasarkan hasil riset pada mahasiswa Prgram studi Pendidikan Agama Islam UIN SMH Banten, lebih dari 60% mahasiswa merasa sulit memahami ayat suci Al-Quran dengan metode satu arah/ ceramah. Karenanya, pola pembelajaran tafsir tematik melalui platform zoom yang digagas komunitas mengaji @kelaspintarmengaji.id menjadi media belajar alternatif bagi kalangan milenial. Pembelajaran tafsir ini memfokuskan pada tinjauan kajian tafsir tematik dan surah pilihan, sehingga memudahkan anak muda memaknai ayat suci Al-Quran. Metode yang digunakan dalam riset ini ialah deskriptif kualitatif. Peneliti menguraikan hasil persepsi mahasiswa tentang kesulitan belajar tafsir dan menginisiasi kelas tafsir digital dengan tema yang banyak dipilih. Dari hasil penelitian, tergambar bahwa mahasiswa tertarik dengan pola pembelajaran tafsir online dengan metode diskusi dua arah, paparan materi dengan aplikasi digital. Sebanyak lebih dari 40% mahasiswa tertarik mengkaji isu kesehatan mental dalam perspektif Al-Quran karena dibutuhkan dalam kehidupan sehari-hari.

Penelitian ini merekonstruksi konsep kesehatan mental holistik dengan menempatkan karya pelopor psikologi Islam abad ke-9, Abū Zayd al-Balkhī, dalam kerangka metafisika Islam yang lebih luas. Berangkat dari kritik terhadap reduksionisme paradigma psikologi sekuler yang cenderung melihat manusia sebagai entitas biologis-mekanistik, studi ini bertujuan menghadirkan model terapeutik yang mengakui dimensi transenden dan spiritualitas manusia. Metode yang digunakan adalah kualitatif berbasis studi kepustakaan (library research) dan analisis isi terhadap magnum opus al-Balkhī, Maṣāliḥ al-Abdān wa al-Anfus. Data dianalisis melalui pendekatan hermeneutika integratif untuk mensintesis temuan klinis al-Balkhī dengan kerangka ontologis dan epistemologis yang dikemukakan Syed Muhammad Naquib al-Attas serta konsep dinamika jiwa dalam tradisi Al-Ghazzālī dan Ibn al-Qayyim. Hasil analisis menunjukkan bahwa karya al-Balkhī sebelumnya menyingkap relasi tubuh-jiwa yang sejalan dengan konsep psikosomatik modern; teknik restrukturisasi kognitif yang diusulkannya memiliki landasan teologis yang membedakannya dari praktik CBT Barat; dan integrasi klinis antara warisan al-Balkhī dan metafisika al-Attas menghasilkan model terapeutik bertingkat yang tidak sekadar mengurangi gejala, melainkan juga menekankan proses penyucian jiwa (tazkiyah). Temuan ini menawarkan dasar konseptual bagi pengembangan Traditional Islamically Integrated Psychotherapy (TIIP) yang dapat diuji dan dikembangkan lebih lanjut dalam kajian klinis serta diklaim valid secara syariat dan relevan secara terapeutik.

The purpose of this study was to find out the religious coping strategies carried out by family members in dealing with the psychological distress the family faced when their family members were confirmed with Covid-19. This type of qualitative research uses a case study approach. The subjects of this study were families whose family members were confirmed to have Covid-19 and were selected by purposive sampling. The data collection tool uses in-depth interviews. The validity of the data using source triangulation. The data analysis uses Miles and Huberman's interactive analysis, namely data reduction, data presentation and conclusion drawing. The results of this study indicate that in dealing with psychological distress due to a confirmed member of Covid-19, family members carry out religious coping strategies. The type of religious coping used in the form of positive religious coping, in the form of: 1) Religious practice (religious practice), or carrying out worship that is believed, for example by praying, dhikr, praying and reading the Qur'an, 2) Benevolent reapprasial (assessing problems in a positive way), by accepting oneself as a person or having a family member who is conformed to COVID-19, and 3) Active religious coping (belief in God) is indicated by the belief that all trials come from God. And God will also provide help or healing. Through this positive religious coping strategy, families whose family members are confirmed to have Covid-19 feel less psychological distress and have optimism in facing the existing exams.

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There are currently no needle and syringe programs (NSPs) operating in any Australian prisons. This is despite a growing body of international research clearly demonstrating that NSPs have been shown to be safe, beneficial and cost-effective within a variety of prison settings.

This research explores the mediating role of Islamic religious practices in the association between problematic social media use and depression. Overuse of social networking websites have been found to be associated with increased depressive symptoms, emotional distress and lower levels of psychological well-being. Under the quantitative correlational design, data were obtained from a sample of 400 participants aged 18-45 that sought to measure: The frequency and nature of social media and depression at first instance Islamic practices namely Salah (prayer), Dhikr (remembrance of God) and Shukr (gratitude) in addition to perceived social support within an Islamic context. Standardized measures such as Social Media Use Questionnaires and the Beck Depression Inventory were administered and analyzed using descriptive statistics, a correlation analysis and moderation analyses. The results highlight a positive relationship between problematic social media usage and depression. But, this relationship is largely attenuated for frequent participants of Islamic religious activities. Salah, Dhikr and Shukr was linked to greater emotional resilience, coping self-efficacy and lower depressive symptom scores even among participants with moderate-high exposure to social media. Moreover, involvement in Islamic community social support further decreased depression. These findings imply that Islamic religious practices and community support can be potential protective factors against the harmful psychological consequences of excessive use of social media, with implications for culturally sensitive mental health interventions.

Artikel ini membahas pengalaman emosional santri selama dan setelah menjalani kehidupan di pesantren. Di balik pembentukan kedisiplinan dan penguatan nilai-nilai keagamaan, sebagian santri juga menghadapi berbagai tekanan, seperti kelelahan, kesulitan beradaptasi, dan perasaan kesepian.

Pembahasan dalam artikel ini merujuk pada konsep-konsep dasar psikologi serta temuan dari penelitian sebelumnya untuk membantu memahami pengalaman santri secara lebih manusiawi. Tekanan emosional dipandang sebagai respons psikologis yang wajar terhadap lingkungan yang penuh tuntutan, bukan sebagai tanda lemahnya keimanan.

Melalui artikel ini, penulis mengajak pembaca untuk menyadari pentingnya perhatian terhadap kesehatan mental di lingkungan pesantren, agar proses pendidikan dapat mendukung perkembangan santri secara lebih menyeluruh, baik secara spiritual maupun psikologis.

Gratitude is a fundamental human virtue that has been celebrated across cultures and religions for millennia. In positive psychology, gratitude is defined as recognizing and appreciating the positive aspects of life or the kindness of others. Practitioners have observed that cultivating gratitude can foster emotional intelligence and resilience, helping individuals to cope better with challenges and build stronger relationships. Indeed, Islamic teachings underline gratitude (shukr) as a key to well-being – the Qur’an and Sunnah depict gratitude as a source of abundance, life satisfaction, and overall happiness (Bocca-Aldaqre, 2022). This perspective aligns closely with modern psychology’s view of gratitude as a pathway to a more meaningful and flourishing life. In this paper, we explore how practicing gratitude can change lives, reviewing global scientific findings with a focus on Middle Eastern contexts. We consider existing studies, statistical evidence, and cultural factors, presenting an academic yet human-centered analysis of gratitude’s transformative power.

Islamic psychology is a psycho-spiritual discipline grounded in an Islamic metaphysical framework, primarily addressing the human psyche through its spiritual dimensions. Unlike Western psychological discourse, this approach is derived from revealed knowledge and spiritual realities rather than purely intellectual truths. Central to this field is the concept of *fitrah* (human nature), which suggests that human beings possess an innate, unchangeable inclination toward the divine, goodness, and the recognition of God’s unity (Tawhid). The framework explores the dual nature of man—composed of a physical body and a spirit (*ruh*)—and emphasizes the role of man as the vicegerent (*khalifah*) of God on earth. This status confers the responsibility of *amanah* (trust), involving the fulfillment of divine law and the use of cognitive and spiritual faculties. Key spiritual entities identified in early Muslim scholarship include the *ruh* (spirit), *qalb* (heart), *nafs* (soul/self), and *aql* (intellect). These forces interact to form the human mind, with the *qalb* serving as the master regulator of behavior and the seat of deep intuition and faith. Ultimately, Islamic psychology provides a foundation for understanding human functioning through the realization of spirituality and submission to God.

The article advances the understanding of wisdom by presenting it as a practical hermeneutic tool for spiritual care, moving beyond theoretical or legal definitions. The article conceptualizes wisdom as a relational concept intertwined with terms like taqwā, al-qawl al-sadīd, and iṣlāḥ, and applies the al-waḥda al-bināʾiyya method for intra-textual analysis to derive wisdom from the Qurʾān. It provides a practical framework for Islamic chaplaincy by anchoring it in Qurʾānic wisdom (ḥikma) and Prophetic models. It offers a methodology for holistic, faith-based spiritual care and counseling tailored to the complex needs of modern Muslims.
This article emphasizes the significance of wisdom in spiritual care, pastoral counseling, and leadership roles, especially for Muslim chaplains who navigate complex psycho-spiritual needs in diverse settings. It highlights how wisdom integrates spiritual, intellectual, ethical, and societal dimensions, enabling chaplains and other leaders to offer care that is authentically Islamic and relevant to contemporary challenges.  It also explores the consequences of a lack of wisdom, which can lead to ignorance, arrogance, and societal harm, underscoring the importance of cultivating wisdom for personal, familial, communal, societal, and global well-being.
Additionally, the article provides practical methodologies, such as self-reflection, tadabbur (deep reflection on the Qur’an), and self-accountability, to help individuals and chaplains develop wisdom.  It draws on examples from the lives of prophets and other role models in the Qur’an, offering timeless lessons on patience, gratitude, mercy, and ethical conduct. For Muslim chaplains and leaders, this wisdom-centric approach can enhance their ability to provide effective spiritual care, foster resilience in individuals and communities, and contribute to the development of the chaplaincy profession.  Moreover, the insights are universally applicable, offering guidance for anyone seeking to lead a purposeful and meaningful life.
The article applies the hermeneutical method of al-waḥda al-binā'iyya (structural unity of the Qurʾān). Reading the Qurʾān as a unified whole, rather than isolated verses, allows for coherent interpretation that prevents misinterpretation and resolves thematic debates by identifying overarching objectives. This approach fosters active contemplation, moving beyond blind imitation toward deriving practical, relational wisdom applicable to personal and societal issues. This led to define wisdom through relational concepts like taqwā (consciousness), ‘ilm (knowledge), and rushd (sound judgment). As a result,  ḥikma is defined as the ability to discern the true nature of things and act with divine consciousness (taqwā). The methodological framework utilizes the "Two Readings" approach (revelation and the universe) combined with maqāṣid al-Qurʾāniyya (higher objectives) to contextualize wisdom.
This methodology bridges classical Qurʾānic studies with modern pastoral care, arguing for a "wisdom-centric" approach to provide holistic, spiritually resilient care. It provides contrastive analysis by identifying the opposites of wisdom—jahala (ignorance), safaha (foolishness), and ghafla (heedlessness)—to highlight the consequences of unwise action. The article highlights model for mentorship focuses on qawlan sadīdan (speaking truthfully/justly) as a practical, prophetic expression of wisdom in counseling. The work moves wisdom from a theoretical concept to an applied, essential tool for navigating complex, modern psycho-spiritual needs. Prophetic examples help chaplains foster resilience and address issues like anger, grief, and sickness.

En este artículo queremos contribuir al estudio del concepto de sujeto en la filosofía de Gilles Deleuze. A tal fin, recurriremos a Étienne Balibar, quien sostiene que los pensadores estructuralistas, entre los que incluye a Deleuze, se caracterizan por llevar a cabo dos movimientos: la deconstrucción del sujeto como arjé y su reconstrucción como un efecto. El primer movimiento se apoya en la estructura como dispositivo de inversión del sujeto constituyente en sujeto constituido, mientras que el segundo designa el surgimiento de lo irrepresentable por la estructura, que se disuelve en beneficio del flujo, la diseminación, la máquina o la cosa. Nuestro objetivo aquí es testear la hipótesis de Balibar a fin de evaluar si el tratamiento deleuziano del sujeto la corrobora o bien la refuta. Según buscaremos probar, la hipótesis es aplicable solo parcialmente dado que, si bien Deleuze ha implementado variadas estrategias tendientes a desmantelar al sujeto como arjé y pensarlo en términos de multiplicidades, agenciamientos y singularidades, su obra ofrece perspectivas que lo conciben como algo más que un mero efecto, entre las que cabe destacar: la contra-efectuación de los acontecimientos, la idea de grupos-sujeto, la apelación a la creencia en este mundo, la prudencia práctica experimental.