article_1371821_1769072690 1769072690 Kıbrıs Ruh Sağlığı Enstitüsü Cyprus Turkish Journal of Psychiatry and Psychology KTPP Dergisi 1302-7840 03 28 2024 6 1 Nurul Inayah University Of Darussalam Gontor https://orcid.org/0009-0009-6210-8053 Jarman Arroisi University of Darussalam Gontor https://orcid.org/0000-0003-4694-4739 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. 03 28 2024 02 24 2024 69 75 University of Darussalam Gontor 10.35365/ctjpp.24.4.08 https://dergipark.org.tr/tr/doi/10.35365/ctjpp.24.4.08 al-Ghazali., A. H. (1431). Ihya 'Ulumuddin. Beirut: Dar-al Ma'rifah. Al-Maraghi., A. M. (1431). Tafsir Al Maraghi. 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