Post-Traumatic Guidance and Counseling Using Modern Tasawuf

Hamka Approach in Lowering Traumatic Grief

Muhamad Rifa’i Subhi and Wiwied Widiyanti

Universitas Pendidikan Indonesia, Bandung, Indonesia

muhamad.rifai.subhi@student.upi.edu

Keywords: Post-Traumatic Guidance and Counseling, Modern Tasawuf Hamka, Traumatic Grief.

Abstract: This study aims to develop Post-Traumatic Guidance and Counseling using modern tasawuf Hamka

approach in lowering tarumatic grief. Sufistic approach is used because it touches on the spiritual life. The

research method used library research method, with content analysis technique.The resluts show that the

practical nuance of modern tasawuf Hamka, facilitate counselee in understanding and practicing the Sufism

during the process of Post-Traumatic Guidance and Counseling. The Sufism are integrated into Post-

Traumatic Guidance and Counseling to reveal the religious and spiritual circumstances of the counselee.

This integration process is tailored to the status of the counselee, who is or has experienced traumatic grief.

So in practice, Post-Traumatic Guidance and Counseling still use the strategy or treatment that has been

conceived. The use of such techniques is filled with material about the modern tasawuf of Hamka.

1 INTRODUCTION

Traumatic events are a surprising experience that

leaves a deep impression on the individual, so it can

damage the physical or psychic (Lynch, 2012).The

symptoms that arise are known by the term Post-

Traumatic Stress Disorder (PTSD) (Gantt and

Tinnin, 2007).Traumatic events invade human life

suddenly and are able to turn their lives into a mess.

After these events occur, some individuals feel

unsure of being able to live as well as before

(Kinchin, 2007). Individuals who have experienced

many traumatic events are experiencing severe

shock, stress, depression, and trauma. This condition

poses a serious threat to his life.

One type of traumatic event is traumatic grief,

which is a reaction caused by bereavement (an

emotional state filled with sadness and death

pressure). Grief emerges as an emotional response

caused by loss because it is a personal emotional

experience for each individual, who experiences the

loss of a loved one (Cohen, Mannarino, Greenberg,

Padlo, and Shipley, 2002; NCTSNet, 2004).

Those who experience traumatic events, require

services for mental health, emotional stability, and

optimism to start a new life after losing all that

matters in his life. Therefore, assistance in the form

of services Post-Traumatic Guidance and

Counseling is a necessity that is not less important to

be prioritized (Cohen and Mannarino, 2004).In

practice, there are various approaches in Post-

Traumatic Guidance and Counseling. Some of these

approaches are tailored to traumatic events and

counseling circumstances. One of the approaches is

the religious approach, where religion is a belief that

can awaken and direct individuals when faced with

problems.

The religious approach is one of the things

emphasized in the practice of guidance and

counseling. There are researchers who find that there

is a need to apply the element of religion because

religion is an important aspect of counselee life

(Hamjah and Akhir, 2013). This is because religious

practice is an essential thing in every religion. This

practice reflects the strength of religious belief and

obedience. Studies in the West point out the need to

address religious issues in guidance and counseling

practices, which are implemented in every session

since religion is an inseparable part of life (Hamjah

and Arib, 2015). The use of the religious approach

may refer to the values contained in the Qur’an, al-

Hadith, Ijma’, and Qiyas, as well as divine values on

the spiritual life of earlier scholars.

Subhi, M. and Widiyanti, W.

Post-Traumatic Guidance and Counseling Using Modern Tasawuf Hamka Approach in Lowering Traumatic Grief.

In Proceedings of the 1st International Conference on Educational Sciences (ICES 2017) - Volume 2, pages 5-12

ISBN: 978-989-758-314-8

The religious approach applied in this regard is

to use a sufistic approach, which is more touching

on the spiritual life of an individual. The spiritual

experience that arises in the process of guidance and

counseling provides support and strength to heal the

counselee, which then can empower the counselee in

the process of growth towards transcendent self

(Ching, 2014).The spiritual paradigm in Sufism is

based on the reality derived from the Qur’an and al-

Hadith, and is reinforced and adapted from earlier

scholars. This allows individuals to be able to

understand their own circumstances and their

relationship with Allah (Chittick, 2008).

The discussion studied in tasawuf revolves

around humans, such as about, what is human, what

they should want, and so on. The discussion can

ultimately establish a life practice that can lead

individuals to a better life according to the guidance

that is taught. Sufistic approach can be applied in

Post-Traumatic Guidance and Counseling of them

because: Firstly,psychologically, tasawuf is the

result of various spiritual experiences and is a form

of direct knowledge of the reality of God, which

tends to be an indicator of religion.

Secondly, the presence of God in the form of

mystical experiences can give rise to a very strong

belief. Mystical feelings, such as ma’rifat, ittihad,

hulul, mahabbah, uns, etc. are able to become moral

force for righteous deeds. Furthermore, righteous

deeds will produce other mystical experiences of

high quality.Thirdly, one’s relationship with God in

tasawuf is lived out of love. Allah for the Sufis, is

not the Frightening Essence, but He is the perfect,

beautiful, merciful, compassionate, eternal, al-Haqq,

and always present whenever and wherever. The

relationship between the servant and Allah will

encourage someone to do something good, better

and even the best, to avoid deviations from

disgraceful acts, because the intimate relationship

can be used as a moral control in everyday life

(Syukur, 2012).

In the view of tasawuf, the main cause of an

individual’s difficulties in solving the problems

faced is the spiritual vacuum, and the consumptive

and individualism lifestyle. Individuals who

experience spiritual emptiness, resulting in the

emergence of psychiatric disorders. This disorder is

generally difficult to cure with medical healing,

because this disorder is an inward illness that can

only be cured by spiritual methods or a sufistic

approach.Individual spiritual activity affects the

formation of one’s personality so as to be able to

deal with the problems that are being faced,

including traumatic events that can lead to traumatic

grief.

Based on the description above, this study aims

to develop Post-Traumatic Guidance and Counseling

using modern tasawuf Hamka approach.This is

intended to assist counselee in lowering the

traumatic grief.The development uses library

research methods, with content analysis techniques.

So, the result of this research is model of Post-

Traumatic Guidance and Counseling using modern

tasawuf Hamka approach to decrease traumatic

grief.

2 THEORETICAL BASIS

2.1 Traumatic Grief

Trauma is an event or series of events that threaten

or cause death or harmful injury, or a threat to one’s

psychological integrity (DSM-V, APA, 2013).

Trauma or traumatic events can also be interpreted

as the behavior of a person’s soul is caused by a very

sad experience or wound soul (Kartono, 1989). An

event or experience belongs to trauma if the event is

very irritating, and can lead to psychological

symptoms that tend to persist (Briere dan Scott,

2015). The response that appears to individuals, who

experience traumatic events can be seen from their

physical, social, emotional and cognitive conditions

(Malone, 2016).

Trauma arises in the individual when it

encounters or senses an event or series of harmful

events, both for the physical and for the psychic, that

makes it no longer feel secure, and makes it feel

helpless and insensitive in the face of danger.

Trauma is an emotionally stressful and cognitively

“shocking” response, always involving a

confrontation with experience or a series of

experiences that shake the confidence.

The National Child Traumatic Stress Network

classifies the trauma into 13 types(NCTSN, 2017).

The classification is based on the cause of the

trauma experienced by an individual.One type is

Traumatic Grief.Grief is a reaction caused by

bereavement (an emotional state filled with sadness

and death pressure). Grief emerges as an emotional

response caused by loss, because it is a personal

emotional experience for each individual, who

experiences the loss of a loved one (Cohen,

Mannarino, Greenberg, Padlo, and Shipley, 2002).

Individuals who experience a traumatic event on the

death of a loved one develop a condition known as

traumatic grief (Cohen and Mannarino,

ICES 2017 - 1st International Conference on Educational Sciences

2011).Among other causes of traumatic grief are

terrorism, natural disasters, miscarriages, and

diseases suffered by an individual (Pivar and

Prigerson, 2004; Witztum and Malkinson,2009;

Krosch and Shakespeare-Finch, 2016).

A person can be free from traumatic grief if they

have high resilience. Resilience refers to the

characteristics of the individual, who can “bounce

back” after difficulty or traumatic situations (Greeff

and Merwe, 2004; Chen and George, 2005).

Resilience psychology involves levels of protection,

support and family relationships, coping-skills,

culture and neurobiology (Graber et al., 2015).

Resilience is a dynamic development process which

facilitates positive adaptation processes (Graber et

al., 2015). Resilience is a universal capacity and

with that capacity, individuals, groups or

communities, able to prevent, minimize or

counteract influence, which can be detrimental when

they experience disaster or misfortune. Resilience is

influenced by many factors, including external

support, personal strength, and social ability

(Grotberg, 1995).

The effort to develop resilience depends on the

empowerment of three factors within an individual

called three resilience sources, ie “I Have”, “I Am”,

and “I Can”(Grotberg, 1995).First, “I have”, is the

source of resilience associated with the meaning of

the individual to the amount of support provided by

the social environment to himself. The source “I

have” has some qualities that contribute to the

formation of resilience. Secondly, “I am”, is the

source of resilience with regard to the personal

power possessed by the individual, consisting of

personal feelings, attitudes and beliefs. Some

personal qualities that affect “I am” are loved and

liked by many, loving, empathetic, and caring for

others, proud of themselves, responsible for their

own behavior and accept the consequences,

confident, optimistic and hopeful. Thirdly, “I can” is

a source of resilience related to what individuals can

do with social and interpersonal skills, including

communication skills, problem solving, managing

feelings and impulses, measuring temperaments and

others, and establishing relationships, who trust each

other (Grotberg, 1995).

2.2 Modern Tasawuf Hamka

The essence of the Sufism is to teach how to live

closer to Allah. There are several definitions of the

experts on tasawuf. Etymologically, the root of

tasawuf is shuff(wool cloth), shafw (clean), shuffah

(a room beside the Prophet’s mosque in Medina),

shaff (row), and shaufanah (small furry fruits).

There are also opinions that claim tasawuf is derived

from the Greek language, namely theo (God), and

shopos (wisdom or virtue) (Geoffroy, 2010). The

term tasawuf is used to describe various aspects of

the mystical tradition in Islam and its surrounding

institutions (Renard, 2009).

In terminology, Ahmad Zaruq argues, tasawuf is

a science that aims to improve the heart and focus

only on Allah alone. Imam Junaid argued, tasawuf is

morality and leave all morally disgraceful. Abu

Hasan ash-Syadzili argues, tasawuf is to train the

soul to diligently worship and return it to the divine

laws. (Isa, 2005).

From various definitions of tasawuf above, it can

be concluded that tasawuf is a conscious effort made

by Muslims to know and get closer to Allah by

following the guidance or way of life in accordance

with the Qur’an and al-Hadith. This shows that

tasawuf is really born from Islam (Stoddart, 2012).

Sufism is divided into two, namely sunni tasawuf

and falsafi tasawuf. The division is based on the

history of the development of tasawuf. Sunni

tasawuf is tasawuf which is practically moral and

based on the Qur’an and al-Hadith. Falsafi tasawuf

is tasawuf which combines tasawwuf with various

mystical streams from outside Islam, such as

Hinduism, Christianity, theosophy and others

(Shihab, 2009).

The modern tasawuf Hamka is more inclined

toward sunni tasawuf with a moderate character in

worldly affairs. The essence of the modern tasawuf

Hamka lies in the reestablishment of a creed based

on the principle of monotheism, realized through

official worship ie prayer, fasting, zakat, and infaq.

This enforcement is based because according to

Hamka, the practice of tasawuf today does not

reflect the spiritual life as in the Messenger of Allah.

Therefore, in formulating the concept of modern

tasawuf, Hamka interpreted it in accordance with its

original meaning, which is out of dishonorable

character and entered into the benevolent character

(Hamka, 1990a; Hamka, 1990b).

The teachings of modern tasawuf Hamka can be

understood from the four aspects contained in it,

where the four aspects are interrelated between each

other. These four aspects are the concept of God and

man, and the relationship between them; the path of

Sufism; appreciation of Sufism; and Sufism’s

characteristic reflection. From these four aspects,

Hamka emphasizes the importance of meaning to the

first aspect.Hamka mentions in his modern tasawuf

teachings that the relationship between God and man

Post-Traumatic Guidance and Counseling Using Modern Tasawuf Hamka Approach in Lowering Traumatic Grief

is devotion, not unity as happened in other tasawuf

teachings.

The purpose of the relationship is the creation of

a relationship between “Khalik” and “Makhluk”, so

that there are worshipers (Ma’bud), and some

worship (‘Abid). The existence of such a relationship

positions humans as religious beings who recognize

the existence of other forces outside of the human

self, possessing supernatural qualities, so that man

believes that he has limitations and

deficiencies.Therefore, it has become one of his

fitrah if people believe in the Creator who governs

the entire system of life.

This is because human fitrah is the elements and

systems, which Allah has given to humans. These

elements include the physical, spiritual, nafs, and

faith fitrah, where the fitrah of faith is the basis and

the core for the other three fitrah, because the fitrah

of faith is basically the direction, the driver, and

simultaneously controlling the functions of the three

fitrah. The fitrah of faith is the recognition of the

humanity of the oneness of Allah and submission to

Him, which in the teachings of modern tasawuf

Hamka is manifested through the path of tasawuf in

the form of official worship (Hamka, 1986).

If the practice of the Sufism is done seriously

through official worship, it is able to produce the

appreciation of tasawuf in the form of piety, that is

to maintain the relationship with Allah, and fellow

human beings, accompanied by doing ihsan, ie

worshiping Allah, as if seeing Allah, capable, but

sure that Allah always sees. The existence of the

appreciation makes Sufi acquires a kind of man who

cares about social life and harmony of the

environment, because which is nurtured, nurtured,

and governed by Allah not only human but the entire

contents of the universe (Hamka, 1984; Salamah-

Qudsi, 2013).

3 METHOD

This research uses library research method that aims

to examine more deeply about Hamka's thoughts on

Sufism, which are integrated into the Post-Traumatic

Guidance and Counseling. Sources of data used are:

Firstly, primary data sources in the form of literature

on tasawuf written by Hamka and some literature on

Post-Traumatic Guidance and Counseling. Secondly,

secondary data sources are relevant supporting

literature.

Exploration data obtained, analyzed using

content analysis, namely data decomposition

process, conceptualization, and rearrangement in a

new way. The steps taken are Open Coding, Axial

Coding, and Selective Coding. Open coding is part

of the analysis where researchers identify, categorize

and decompile some of the important data under

investigation. Axial coding that connects the

discoveries obtained from Open Coding into a

clearer form of a new arrangement by linking

categories to a broader category of scope. Selective

Coding is the process of selecting the core category

and developing it into a more systematic concept by

integrating all the findings (Corbin and Strauss,

2007).

4 RESULTS AND DISCUSSION

The main purpose of Post-Traumatic Guidance and

Counseling is to form a counselee to become a

resilient person (Lidec, Rouhard, and Crocq, 2017).

This is because resilient can assist in shaping human

beings based on caring relationships, as well as

meeting the need for a sense of belonging and

stability (Goldstein and Brooks, 2013). Post-

Traumatic stress disorder (PTSD) is the main target

that should be minimized from the counselee. PTSD

is a classification of trauma and stress disorders

(Friedman and Resick, 2014).

Efforts to overcome difficulties and develop

resilience depend on empowering three factors in the

counselee, ie “I Have”, “I Am”, and “I

Can”.Resilience is a combination of these factors. In

order for an individual to become resilience, it is not

enough to have only one factor, but must be

sustained by three factors (Grotberg, 1995). The

interaction between the three factors is influenced by

the quality of the counselee’s social environment.

“I Have”is the source of resilience associated

with the meaning of the individual to the extent of

support provided by the social environment against

him. “I Am”isthe source of resilience associated

with the individual’s personal power, consisting of

personal feelings, attitudes and beliefs. “I Can” is a

source of resilience related to what an individual can

do with respect to social and interpersonal skills.

If studied further, these three factors are

contained in the concept of Islam. First, “I Have” is

a manifestation of the religious and spiritual beliefs

that exist within the individual.The religious and

spiritual environment, which surrounds the

individual, greatly affects his belief in the support of

those around him, including the belief that Allah is

always with him in all circumstances, whether in

good health or in traumatic events (Razali, 2013).

ICES 2017 - 1st International Conference on Educational Sciences

Secondly, “I Am” is a manifestation of human

nature as khalifatullah, which is the basic human

potential as a servant of Allah (Adz-Dzaky, 2006).

Khalifatullah in this case can be interpreted as

Allah’s representative on Earth in regulating

everything that happens in the world. Includes

managing oneself in understanding who he is, so as

to form a personal power, consisting of personal

feelings, attitudes and beliefs as well as the source of

the second resilience.

Thirdly, “I Can” is the actualization of Iman,

Islam and Ihsan, which is the main foundation for a

Muslim. Iman is a confidence that pierces within the

heart, firmly confident without the slightest

hesitation. Islam is an attitude of surrender

(submission, submission, obedience) a servant to his

God by constantly carrying out His command and

away from His prohibition, in order to achieve peace

and salvation of life both in the world and in the

hereafter. Ihsan is the behavior of a servant who

positioned himself while worshiping Allah as if he

could see Him.If you can not position it as such then

positioned that it is always seen by Allah so that will

appear awareness in itself to not take action other

than do Ihsan or do good (Hamka, 1990a; Sutoyo,

2013).

The above three factors can be obtained through

the practice and appreciation of the values contained

in the Qur’an, al-Hadith, Ijma’ and Qiyas, which is a

source of law in Islam. In addition to the source of

the law, there is also the spiritual life of the earlier

scholars as exemplified by the Prophet, known as

Sufism. The essence of Sufism is to teach how to

live closer to Allah.This is because the

psychological construction of an individual can be

formed based on the manifestation of his belief in

Allah.

A Muslim uses trust in Allah as a coping strategy

in some challenging situations. Based on the survey

results show that individuals use trust in Allah in a

variety of challenging situations including natural

disasters, economy, health, and unforeseen natural

disasters (traumatic events). This shows the presence

of Allah from the discovery of the solution. The

implications of this spiritual state view form an

active relationship between Allah and the counselee

(Ghobary dan Haddadi, 2011).

Efforts to cultivate these three resilience factors

above can be done by providing Post-Traumatic

Guidance and Counseling services using a sufistic

approach. Keep in mind that guidance and

counseling generally aim to realize healthy mental

health and personal well-being that leads to personal

change. Similarly, Islam advocates Muslims to

achieve personal well-being through a system of

spirituality and religiosity. The problems faced by

the counselee are always part of their social

problems. Guidance and counseling practice only

focuses on the solution of the counselee problem and

does not take into account the broader picture,

including the problems related to the environment.

On the contrary, Islamic guidance and counseling

models solve the problem of the counselee does not

ignore the source and origin of the problem, ie

society and its environment.So as to integrate the

philosophy and practice of guidance and counseling

in Islam, Muslim counselors should have extensive

knowledge about it that can serve as guidelines for

the practice of guidance and counseling. Also

required some classical literature on Islamic

treasures that can strengthen the concept of Islam

(Zayed, 2014).

The results show that spiritual experience in the

process of guidance and counseling is a universal

experience. The spiritual experience in the process

of guidance and counseling has a significant

contribution and role. Spiritual experience expressed

in theistic and non-theistic dimensions. The spiritual

expression of the theistic perspective is explained by

deep divine intervention. While spiritual expression

in a non-theistic perspective involving inner energy

and universal energy (Ching, 2014).So in this case

required the spiritual and religious competence of

counselor, because it has a big influence on the

ability to facilitate spiritual disclosure counselee

(Brelsford and Ciarrocchi, 2013).

Hamka gives insight into how nuances are

practical in tasawuf. Among the most important

mental attitudes to be filled into the human psyche

through tasawuf are al-taubah, al-khauf wa raja’, al-

zuhd, al-faqr, al-shabr and so on. The use of modern

tasawuf as material in guidance and counseling can

be poured through the understanding of the

individual about the concepts contained in the

teachings of modern tasawwuf Hamka, which

includes the concept of lust and reason,ikhlas,

qona’ah, tawakal, syaja’ah, ‘iffah , wisdom, and

‘adalah(Hamka, 1990b).

Practically, Hamka explains that to be a Sufi, one

needs to go through the following stages: Firtsly,

sufi candidates position themselves as religious

beings who recognize the supernatural powers of

Allah. Secondly, his consciousness as a religious

creature is poured into the implementation of official

worship, such as prayer, zakat, and fasting, thus

giving birth to piety. Thirdly, the emergence of piety

as a reflection of the implementation of official

worship, affecting the behavior in everyday life that

Post-Traumatic Guidance and Counseling Using Modern Tasawuf Hamka Approach in Lowering Traumatic Grief

always acts positively, such as ikhlas, qona’ah,

syaja’ah, and hikmah, which aims to maintain piety,

so as to form a Muslim person who has a strong

principle towards faith. Fourthly, the formation of a

Muslim personality, gave birth to a Sufi who has a

high social sensitivity, because he believes that the

entire contents of this universe do not happen by

itself but there are those who create, so that he

always keeps and maintains his relationship with

Allah, fellow human beings, and the universe

(Hamka, 1990b; Laffan, 2007).

The use of tasawuf as a tool by promoting zuhud

life is integrated into the maintenance and

development function. The application of zuhud life

in daily activities, giving strong bases for the

counselee in every activity. Zuhud in question is

self-control so as not to be controlled by things that

are worldly, and can balance between worldly and

ukhrawi needs. Individuals who succeed in

maximizing their potential and practicing the life of

zuhud can gain happiness in the world and the

hereafter (Hamka, 1992).

If some of the above has been done, then in the

individual can be closer to Allah so that emerging

gratitude (shukr) for all the favors he has gained,

including in it is free from the problems being faced.

Shukr is an important thing that must be owned by a

Sufi, because in it there is a strong magnet for

Allah’s presence in him to be lasting. If shukr is not

present in a Sufi, then by itself what Allah has

“gifted” through his spiritual experience will vanish.

In addition, shukr in the view of tasawuf can also

lead Sufi to act real in internalizing his spiritual

experience in daily life (Khalil, 2015).

The stages of tasawuf are integrated into the

Post-Traumatic Guidance and Counseling service to

reveal the religious and spiritual circumstances of

the counselee. This integration process can be given

according to the status of the counselee, who is or

has experienced a traumatic event. So in practice,

Post-Traumatic Guidance and Counseling still still

use a strategy or treatment that has been conceived,

such as psychoeducation, parenting skills,

relaxation, affective expression and modulation,

cognitive coping, trauma narrative, in vivo mastery,

etc. (Cohen, Mannarino, and Deblinger, 2006). The

use of techniques filled with material about the

teachings of modern tasawuf Hamka.

5 CONCLUSIONS

The main purpose of Post-Traumatic Guidance and

Counseling is to maximize resilience and minimize

PTSD. There are 3 main sources in maximizing

resilience, ie “I Have”, “I Am”, and “I Can”. In the

Islamic perspective, “I Have” is a manifestation of

individual religious and spiritual beliefs, “I Am” is a

manifestation of human fitrah as khalifatullah, and

“I Can” is the actualization of Iman, Islam, and

Ihsan.These three sources can be developed through

the Sufistic approach (tasawuf). Hamka gives insight

into how nuances are practical in tasawuf. The use

of modern tasawuf Hamka as guidance and

counseling material can be poured through the

understanding of the individual about the concepts

contained in the teachings of modern tasawuf

Hamka.The Sufism are integrated into Post-

Traumatic Guidance and Counseling to reveal the

religious and spiritual circumstances of the

counselee. This integration process can be given

according to the status of the counselee. So in

practice, Post-Traumatic Guidance and Counseling

still use a treatment that has been conceptualized,

and filled with the teachings of modern tasawuf

Hamka.

ACKNOWLEDGMENTS

Acknowledgments are presented to Universtias

Pendidikan Indonesia, which provides an

opportunity to undertake doctoral studies and the

Ministry of Religious Affairs of the Republic of

Indonesia, which provides study scholarships

through “5000 Doktor” program. As well as to all

parties involved in the completion of this research.

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