MODEL INTERVENSI KLINIS ISLAM DAN PSIKOLOGI/KONSELING

Outline

Beberapa Model

• Intervensi Model ibadah • Intervensi Model Sufi/tarekat • Intervensi Model integrasi dengan
psikologi Barat

Model ritual ibadah

• Berbagai ritual ibadah dalam agama Islam berpotensi menjadi suatu terapi / intervensi psikologis
di bidang klinis. • Terutama ibadah-ibadah sunnah • Didukung berbagai penelitian/kajian ilmiah

1. Intervensi melalui ibadah

• Membaca Quran • Sholat • Dzikir • Puasa • Zakat/ infaq - shodaqoh • Haji/umroh

Obat hati ada lima macamnya:

• (1) baca al-Quran sambil merenungkan maknanya; • (2) shalat malam; • (3) banyak berdzikir; • (4)
mengurangi makan dengan berpuasa; dan • (5) banyak berteman dengan orang shalih.

Al Quran

• Dan kami turunkan dari al-Qur`an suatu yang menjadi penawar dan rahmat bagi orangorang yang
beriman.” (Qs. al-Isrâ` [17]: 82)

Sholat & Dzikir

• Sholat – Sholat hajat – Sholat istikharoh – Sholat tahajut • Dzikir • Doa

• Puasa – Senin Kamis – Dawud – Putih • Haji – Umroh

Ibadah sebagai intervensi psikologis

• Bagaimana mengintegasi dalam praktek psikolog? • Ibadah ‘diresepkan’ secara formal? • Sistem
Monitoring

2. Intervensi Model Tarekat

• Tarekat adalah sebuah institusi pendidikan dan terapi • Mursyid sebagai Guru dan Terapis •
Berbagai macam Tarekat menunjukkan berbagai model pendidikan dan model terapi • Banyak orang
mengalami permasalahan yang datang kepada Mursyid/terapist • Terapist nya para psikolog

• Intervensi model Tarekat adalah sistematiasi dari model ibadah dengan bimbingan seorang
terapist (Mursyid) • Mursyid memahami apa yang dialami oleh murid (kien) dan memonitor
perkembangan • Memberikan doa dan Barakah

• Model tarekat sangat spesifik • Powerful untuk menyembuhkan dan menumbuhkan • Powerful
untuk transformasi • Kasus Robert Frager
Prof Robert Frager (Sheikh Ragip)

Riwayat

• He is an American professor of psychology, a former Jew, a new Muslim • Frager, who is the
founder of the Institute of Transpersonal Psychology and the author of “Heart, Self and Soul: The
Sufi Psychology of Growth, Balance, and Harmony,” is known in Turkey as • He is a Jerrahi sheikh
(Mursyid Tarekat Jerrahi dengan nama Sheikh Ragıp).

Riwayat transformasi

• It is hard to describe how I changed, but I can say it was an interesting moment. • We had wanted
to see Muzaffer Efendi and his dervishes as our guests in the US. • We were willing to see the zikir
(remembrance of God) ceremonies at Stanford University. (The institute is located opposite the
university.)

• At that moment, I was the president of the institute and I was very busy. As I was talking on the
phone, the door of my room was ajar and a man passed by the door. • He did not stop, but we
caught each other’s eyes for an instant from that the small gap. • Suddenly, time stopped for me. It
was a very strange experience. It was as if that man knew everything I had done in the past and even
the phone call I was making at that moment.

• What I saw in him at first glance was wisdom and power. • I had met a host of spiritual guides
because of my position at the school. I had known numerous Jewish, Christian and Buddhist mystics.
• Many of them had taught me many things and some of them I had liked very much. But Muzaffer
Efendi was totally different from them.

• What I felt was that that teaching affected all my life. • He came to the institute again one year
later. • We greeted them at the airport, giving them gifts. What I knew by heart was that I loved the
dervishes and Muzaffer Efendi

• I had no information about Sufism until I heard an interesting conversation between a young
woman and Muzaffer Efendi. “Can an American be a dervish?” .... “Yes, an American can be a
dervish” “Can a person living in the US be your dervish?” “Yes, a person living in the US can be my
dervish.”

• “Can I be your dervish?” and the woman started to cry. Muzaffer Efendi said, “You have already
become my spiritual daughter.” • When I heard this, I thought to myself, what if I could become his
spiritual son? I was confused, and the woman’s crying had affected me deeply, and I went to my
room and cried secretly.

• During that day, I would go to my room to cry whenever I remember that moment. These cries
were different. They were not coming due to sadness. Rather, they came from a deep enthusiasm.
 2. Model Integrasi

• Integrasi pendekatan Islam dan Barat

Journal Article

• Outlining a Psychotherapy Model for Enhancing Muslim Mental Health Within an Islamic Context •
Hooman Keshavarzi (Department of Psychological Research Khalil Center) • Amber Haque
(Department of Psychology and Counseling United Arab Emirates University Al-Ain, United Arab
Emirates • The International Journal for the Psychology of Religion, 23:230–249, 2013

Abstract

• The central role that Islam plays in the lives of adherent Muslims throughout the world calls for
more spiritually oriented methods of approaching psychological treatment with this group. This
article explores the psychology of Islam with respect to human behavior, pathology, health, and
spirituality. A general therapeutic framework of psychological intervention within an Islamic context
is offered. Within the model, practical interventions are suggested that are consistent with the
Islamic views of the varying elements of the human being. There is also a discussion of culture,
assessment, and rapport-building considerations unique to the treatment of Muslim populations.
This model is offered as a framework to be considered by clinicians working with Muslims.

TOWARD A MODEL FOR PRACTICAL APPLICATION • Four Aspects of the Soul • According to Al-
Ghazali on the conceptualization of the human soul, there are four aspects of a person that signify
his or her spiritual identity. These are the nafs, aql, ruh, and qalb.

Asesment

• The first step toward the application of any model is the assessment of the problem and level of
functioning of the individual. It is thus important to gather important information that would
normally be gathered at an intake, also making sure one gauges the individual’s religiosity. • As a
result, one may be able to tailor one’s approach accordingly, such as how frequently one uses
religious terminology, at what level one should intervene (nafs, aql, ruh, or qalb), and the goal of
therapy as established by the therapist and client.

Objective instrument

• Some scales may be administered, at the intake or in initial sessions, to help with the case
formulation and evaluation of the model. • One such instrument is the Muslim ReligiosityPersonality
Inventory developed by Krauss et al. (2006), • the Religiosity of Islam Scale, a Qur’an-based
instrument developed by Jana-Masri and Priester (2007), to measure the religiosity of the client.

Intervention in Aql

• Intervening at the level of the aql is basically a cognitive restructuring task toward modifying the
thoughts of the patient toward more useful thoughts from within the Islamic tradition. • This
exercise establishes credibility with the client because it is congruent with the preestablished goals
and beliefs of the client.
• Motivation for this can be enhanced by reactivating their beliefs about their ideal self. At times,
cognitive distortions may be present in serving as barriers toward growth. • One may be able to
offer psychoeducation and integrate cognitive behaviorally oriented interventions. • The
Naqshabandi spiritual order of tasawwuf prescribes the idea of taking stock (muhasabah) of one’s
deeds and thoughts throughout the day.

• Modes of cognitive reformation include concepts such as a religious coping done via reframing of
events in a religiously compatible manner. • Other cognitive exercises may be to teach selftalk. For
example, when one recognizes that he or she is having a negative or unproductive thought, one
might say, “I seek refuge in Godfrom the accursed devil.” This acts to deter the thought and is similar
to thought-stopping.

Nafs level

• Working at the level of the nafs can be easily done while incorporating behavioral concepts such as
shaping and reinforcing the good, as it is very relevant in an Islamically based model. • One is
required to help transform the nafs’s negative inclinations to positive inclinations toward the good.

• The nafs is mentioned in the Qur’an and broken down into three different types. – the nafs
ammarrah bi-l-su, that is, the state of human beings wherein they are at a lower stage and often at
the mercy of their animalistic temptations and inclinations. – The nafs lawammah is a higher state of
being. – The highest state of being is manifested in the nafs mutmainnah, a state of ultimate peace
wherein one is directed toward good, taking satisfaction in good, • The goal of behavioral
treatments toward this end may be toward getting the nafs to be of this last type.

Qolb and Ruh Level

• Nourishing the spirit and heart are of utmost importance in this process. The heart is the vessel
that holds the sicknesses and the vessel that is implicated when distanced from God. • Remedies for
a sick heart include a whole host of spiritual interventions. At the root of these treatments is the
actualization of the spiritual identity, purification of the heart, and orienting it toward attaining
proximity to God.

• The ultimate food for the heart is the remembrance of God (dhikr). • In the realms of spirituality
and matters of the heart, there is an emphasis on an experiential connection with God and His
messenger. • There are many exercises of dhikr that may be useful for the clinical practitioner to
draw upon from the Islamic tradition.

• The first and most common mode of approaching healing is through the usage of the Qur’an as a
healing source. • It is the belief of Muslims that the Qur’an and practices of the Prophet are
themselves cures to spiritual, psychological, and physical illness (Yucel, 2009).

• The Naqshabandi spiritual order, for its part, uses muraqabah, or meditation, where there is a
process of concentrated attention and mental energy devoted to thinking about God. • The thoughts
and prescriptions may differ based upon the order. • Another mode of attaining this is also the
oftrecommended act of invoking divine blessing upon the Prophet Muhammad.
• In his Revival of Religious Learning, Ghazali (1853/1986) recommends six steps toward selfchange:
• Musharata (“shart” D stipulation): to make a contract or agreement with oneself toward meeting
the identified goals. • Muraqabah (“raqab” D guard): to guard or reflect over one’s actions. •
Muhasabah (“hisab”D account): to take an ongoing self-account of one’s actions.

• Muaqabah (“raqabah” D punish): to consequate oneself for failing to keep up with the self
agreement or contract. • Mujahadah (“jhad” D strive): to strive to overcome the desire of the lower
nafs. • Muataba (“atab” D repent): to regret for making an error and vowing not to make the same
mistake(s).

• COUNS E L ING MUS L IMS: H A N D B O O K O F M E N T A L H E A L T H I S S U E S A N D I N T E R V E

N T I O N S • EDITED BY • Sameera Ahmed and Mona M. Amer • © 2012 by Taylor & Francis Group,
LLC

Part II Models and Interventions

• Mental Health Interview and Cultural Formulation • Psychological Testing and Assessment •
Individual Psychotherapy/Counseling: Psychodynamic, • Cognitive-Behavioral, and Humanistic-
Experiential Models

• Family Systems Therapy and Postmodern Approaches • Islamic-Based Interventions • Community-

Based Prevention and Intervention

Part V Special Issues

• Domestic Violence • Sexuality and Sexual Dysfunctions • Substance Abuse

Model Konseling Religius

• Konseling Kyai di Pesantren • Konseling ustadz/ustadzah di pengajian di TV dan radio

Model Integrasi

• Terapi dzikir Nafas • Terapi kognitif religius • Relaksasi religius • Terapi kebersyukuranPuasa
• Trimulyaningsih, Nita and Subandi, M.A. (2010) Terapi Kognitif-Perilakuan Religius untuk
Menurunkan Gejala Depresi. Jurnal Intervensi Psikologi, 2 (2). pp. 205-227. ISSN 2085-4447.
http://repository.ugm.ac.id/97075/

• Irawati, Deasy and Subandi, M.A. and Kumolohadi, Retno (2011).Terapi Kognitif Perilaku Religius
untuk Menurunkan Kecemasan terhadap Kematian pada Penderita HIV/AIDS. Jurnal Intervensi
Psikologi, 3 (2). pp. 169-186. ISSN 2085-4447. http://repository.ugm.ac.id/97077/

• Rahmandani, Amalia and Subandi, M.A. (2010) Pengaruh Terapi Pemaafan dalam Meningkatkan
Penerimaan Diri Penderita Kanker Payudara. Jurnal Intervensi Psikologi, 2 (2). pp. 141-171. ISSN
20854447. http://repository.ugm.ac.id/97074/

• Mutia, Eti and Subandi, M.A. and Mulyati, Rina (2010) Terapi Kognitif Perilaku Bersyukur untuk
Menurunkan Depresi pada Remaja. Jurnal Intervensi Psikologi, 2 (1). pp. 53-68. ISSN 2085-4447.
http://repository.ugm.ac.id/97076/

Praktek Klinis

• Kasus di Puskesmas Sleman • Subjek adalah seorang suami dari bidan puskesmas • Gejala: tiba-
tiba ada kecemasan akan mati, jantung berdebar, sesak nafas (sampai diberi oksigen oleh istri), ada
gejala depresi, putus asa, tidak bergairah kerja • Diagnosis: Gangguan kecemasan menyeluruh
(Generalised Anxiety Diorder) F.41.1.

• Terapi yang diberikan adalah dzikir seperti sehabis sholat, konsentrasi dan lantunan yang halus
dengan pengaturan nafas • Disertai psikoedukasi kaitan dengan stresornya • Katarsis • Konseling
keluarga

• Hasilnya serangan kecemasan frekuensinya melemah sampai pada titik nol • Sekarang sudah bisa
berfungsi semula • Bisa bekerja dan beraktivitas

Skope Intervensi

• Sebagian besar intervensi psikologi Islam masih bersifat individual • Intervensi kelompok •
Intervensi Organisasi – Pelatihan-pelatihan • Intervensi komunitas – Pemberdayaan dan
pengembangan masyarakat