Ethical Code of Islamic Psychotherapy in Indonesia

Ahmad Saifuddin

doi:10.22146/buletinpsikologi.47661

Ethical Code of Islamic Psychotherapy in Indonesia

Ahmad Saifuddin

(Submitted 15 July 2019)

(Published 22 June 2020)

Abstract

Islamic psychotherapy has been an interesting discussion over the past few years. This is indicated by the number of studies on Islamic psychotherapy, both literature studies and experiments. As a method of psychotherapy, Islamic psychotherapy cannot be separated from ethics code. However, Islamic psychotherapy is based on two principles, namely the science of psychology and Islamic religion. It leads to debate about the form of ethical code of Islamic psychotherapy. This study aimed to provide suggestions for the formulation of a code of ethics in Islamic psychotherapy using literature study. The result is a clear formulation of ethical code of Islamic psychotherapy. The formulation is based on psychology ethics which is then interpreted according to the context of Islamic psychotherapy. It is intended that the perception and implementation of Islamic psychotherapy can be standardized and not leading to ethical violations

Keywords

ethics code; Islamic psychotherapy; psychology

Full Text: PDF

DOI: 10.22146/buletinpsikologi.47661

References

Akhmad, P. (2005). Terapi ruqyah sebagai sarana mengobati orang yang tidak sehat mental. Jurnal Psikologi Islami, 1(1), 87–96.

Al-Rabae, A. (2009). Muslim counselors and the western code of ethics. Al ’Adad, 2, 1–84.

Amanah, L., & Purnamasari, S. E. (2015). Efektivitas mendengarkan bacaan Alquran terhadap penurunan tingkat depresi pada lansia. InSight, 17(1), 11–28.

Amir, F., Mastutik, G., Hasinuddin, M., & Putra, S. T. (2018). Dhikr (recitation) and relaxation improve stress perception and reduce blood cortisol level in type 2 diabetes mellitus patients with OAD. Folia Medica Indonesiana, 54(4), 249–255. doi: 10.20473/fmi.v54i4.10707

Az Zahra, A., & Saidiyah, S. (2013). Efektivitas pelatihan pemaknaan surat al-insyirah untuk mengurangi stres mahasiswa yang sedang mengerjakan skripsi. Jurnal Intervensi Psikologi (JIP), 5(1), 25–42.

Badri, M. B. (1979). The dilemma of muslim psychologists. London: M.W.H. London Publishers.

Bakri, S., & Saifuddin, A. (2019). Sufi healing: Integrasi tasawuf dan psikologi dalam penyembuhan psikis dan fisik. Depok: Rajagrafindo Persada.

Brent, D. A., & Kolko, D. J. (1998). Psychotherapy: Definitions, mechanisms of action, and relationship to etiological models. Journal of Abnormal Child Psychology, 26(1), 17–25. doi: 10.1023/A:1022678622119

Brock, A. C. (2014). History of psychology. In T. Teo (Ed.), Encyclopedia of critical psychology. New York: Springer International Publishing.

Doufesh, H., Ibrahim, F., Ismail, N. A., & Ahmad, W. A. W. (2014). Effect of muslim prayer (salat) on α electroencephalography and its relationship with autonomic nervous system activity. Journal of Alternative and Complementary Medicine, 20(7), 558–562. doi: 10.1089/acm.2013.0426

Fadilah, R. (2015). Pengaruh metoda ruqyah terhadap penurunan derajat kecemasan. Tazkiya Journal of Psychology, 3(1), 101–112.

Faiz, F. (2007). Kata pengantar: Mengawal perjalanan paradigma. In M. A. Abdullah (Ed.), Islamic studies: Dalam paradigma integrasi interkoneksi (sebuah antologi) (p. viii). Yogyakarta: UIN Suka Press.

Freedheim, D. K., & Weiner, I. B. (2003). Handbook of psychology vol. 1: History of psychology. New Jersey: John Wiley & Sons, Inc.

Haque, A., Khan, F., Keshavarzi, H., & Rothman, A. E. (2016). Integrating islamic traditions in modern psychology: Research trends in last ten years. Journal of Muslim Mental Health, 10(1), 75–100. doi: 10.3998/jmmh.10381607.0010.107

Haryati, A. (2018). Personal integrity of islamic counselor on professional ethics commitment. Islamic Guidance and Counseling Journal, 1(1), 11–16. doi: 10.25217/igcj.v1i1.191

Haslina, C., Abdullah, B., Razali, W. N., Marbawi, M., Taha, B., Kechil, R., & Sciences, M. (2016). Islamic psychotherapy: Its significance and relevance in the empowerment of Islamic civilization. E-Academia Journal UiTMT, 5(2), 101–105.

Henriques, G. R. (2004). Psychology defined. Journal of Clinical Psychology, 60(12), 1207–1221. doi: 10.1002/jclp.20061

HIMPSI. (2010). Kode etik psikologi Indonesia. Jakarta: Pengurus Pusat Himpunan Psikologi Indonesia.

Howell, J. (2014). Sufism on the silver screen: Indonesian innovations in Islamic televangelism. Journal of Indonesian Islam, 2(2), 225. doi: 10.15642/JIIS.2008.2.2.225-239

Kartika, U., Rosa, E. M., Permana, I., & Primanda, Y. (2016). Pengaruh shalat dalam menurunkan tingkat ansietas dan kadar glukosa darah pada pasien diabetes mellitus tipe 2. Journal of Nursing and Health, 2(1), 29–34.

Kuntowijoyo. (2006). Islam sebagai ilmu: Epistemologi, metodologi, dan etika. Yogyakarta: Tiara Wacana.

Linden, M., & Schermuly-Haupt, M. L. (2014). Definition, assessment and rate of psychotherapy side effects. World Psychiatry, 13(3), 306–309. doi: 10.1002/wps.20153

Marks, S. (2017). Psychotherapy in historical perspective. History of the Human Sciences, 30(2), 3–16. doi: 10.1177/0952695117703243

Mayasari, R. (2013). Islam dan psikoterapi. Afkar, 6(2), 133–156.

Mujib, A. (2017). Teori kepribadian: Perspektif psikologi Islam. Jakarta: Raja Grafindo Persada.

Nashori, F. (2010). Agenda psikologi Islami. Yogyakarta: Pustaka Pelajar.

Nashori, F., Diana, R. R., & Hidayat, B. (2019). The trends in islamic psychology in Indonesia. In R. W. Hood & S. Cheruvallil-Contractor (Eds.), Research in the social scientific study of religion, Volume 30 (pp. 162–180). Leiden: Brill. doi: 10.1163/9789004416987_010

Nugraheni, D., Mabruri, M. I., & Stanislaus, S. (2018). Efektivitas membaca Alquran untuk menurunkan stres akademik pada siswa kelas XI SMA Negeri 1 Kebumen. Intuisi: Jurnal Psikologi Ilmiah, 10(1), 59–71.

Pargament, K. I. (2011). Spiritually integrated psychotherapy: Understanding and addressing the sacred. New York, USA: Guilford Press.

Puji, P. P., & Hendriwinaya, V. W. (2015). Terapi transpersonal. Buletin Psikologi, 23(2), 92–102. doi: 10.22146/bpsi.10566

Qodar, L., Wijaya, & Amilda. (2017). Pelaksanaan ibadah sholat dan pengaruhnya terhadap etos kerja. Jurnal Studi Agama, 1(1), 1–14.

Qodariah, S. (2015). Pengaruh terapi ruqyah syar’iyyah terhadap penurunan tingkat kecemasan. Scientica, II(2), 23–37.

Rahmayani, M. P., Rohmatin, E., & Qulandara, Q. (2018). Pengaruh terapi murottal Alquran terhadap tingkat stres pada pasien abortus di RSUD dr. Soekardjo Kota Tasikmalaya Tahun 2018. Jurnal Bidan, 4(02), 36–41.

Rajab, K. (2006). Islam dan psikoterapi modern. Afkar, 6(2), 133–156.

Richards, P. S., & Bergin, A. E. (2005). A spiritual strategy for counseling and psychotherapy (2nd Edition). Washington DC, US: American Psychological Association.

Riyadi, A. (2014). Tarekat sebagai organisasi tasawuf (Melacak peran tarekat dalam perkembangan dakwah islamiyah). Jurnal At-Taqaddum, 6(2), 359–385. doi: 10.21580/at.v6i2.716

Roberts, H., & Petticrew, M. (2006). Systematic reviews in the social sciences: A practical guide. Oxford, United Kingdom: Blackwell Publishing.

Rozehnal, R. (2007). Teaching sufism: Networks of community and discipleship. In Islamic Sufism Unbound. doi: 10.1007/978-0-230-60572-5_5

Salahudin, M. (2016). Amalan tarekat Qadiriyah Wa Naqsabandiyah sebagai proses pendidikan jiwa di Masjid Babul Muttaqin Desa Kradenan Jetis Ponorogo. Esoterik, 2(1), 65–79. doi: 10.21043/esoterik.v2i1.1619

Sari, R. O., Pitoewas, B., & Yanzi, H. (2018). Pengaruh shalat berjamaah terhadap pembinaan karakter religius peserta didik VIII. Jurnal Kultur Demokrasi, 5(11), 1–15.

Setiawan, I. (2007). Dari pendekatan integratif—interkonektif : Menuju pendidikan Islam yang bervisi masa depan (sebuah catatan untuk Fakultas Tarbiyah). In M. A. Abdullah (Ed.), Islamic studies : Dalam paradigma integrasi interkoneksi (sebuah antologi) (pp. 53). Yogyakarta: UIN Suka Press.

Setiawan, W. (2015). Prosesi baiat jama’ah Tarekat Sattariyyah, Paju, Ponorogo (Sebuah kajian fenomenologi). Al Murabbi, 01(02), 63–76.

Setyawan, S. D., & Purwanto, Y. (2006). Fenomena terapi ruqyah dan perkembangan kondisi afeksi klien. Indigenous, Jurnal Ilmiah Berkala Psikologi, 8(2), 65–75.

Siddaway, A. P., Wood, A. M., & Hedges, L. V. (2019). How to do a systematic review: A best practice guide for conducting and reporting narrative reviews, meta-analyses, and meta-syntheses. Annual Review of Psychology, 70, 747–770. doi: 10.1146/annurev-psych-010418-102803

Soliman, H., & Mohamed, S. (2013). Effects of zikr meditation and jaw relaxation on postoperative pain, anxiety and physiologic response of patients undergoing abdominal surgery. Journal of Biology, Agriculture and Healthcare, 3(2), 22–38.

Susanto, D. (2014). Dakwah melalui layanan psikoterapi ruqyah bagi pasien penderita kesurupan. Konseling Religi: Jurnal Bimbingan Konseling Islam, 5(2), 313–334.

Trimulyaningsih, N., Wulandari, E., & Sofia, N. (2017). Qualitative research on islamic psychotherapy: A metasynthesis study in Indonesia. COUNS-EDU: The International Journal of Counseling and Education, 2(3), 119–130. doi: 10.23916/002017025630

Ummah, E. O. S. S. (2018). Tarekat, kesalehan ritual, spiritual dan sosial: Praktik pengamalan tarekat syadziliyah di Banten. Al-A’raf: Jurnal Pemikiran Islam dan Filsafat, XV(2), 315–334. doi: 10.22515/ajpif.v15i2.1448

Wardani, Y., Nashori, F., & Uyun, Q. (2016). Efektivitas pelatihan shalat khusyuk dalam menurunkan kecemasan pada lansia hipertensi. Jurnal Intervensi Psikologi (JIP), 8(2), 217–233.

Wood, S. E., Wood, E. G., & Boyeld, D. G. (2014). An introduction to mastering psychology. In Mastering the World of Psychology. doi: 10.1037/11202-000

Zed, M. (2016). Metode penelitian kepustakaan. Jakarta: Yayasan Obor Nasional.

Refbacks

There are currently no refbacks.

This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.