J Relig Health DOI 10.

1007/s10943-013-9703-4 ORIGINAL PAPER

Islamic Approach in Counseling

Springer Science+Business Media New York 2013

Abstract A religious approach is one of the matters emphasized in counseling today. Many researchers nd that there is a need to apply the religious element in counseling because religion is important in a clients life. The purpose of this research is to identify aspects of the Islamic approach applied in counseling clients by counselors at Pusat Kaunseling Majlis Agama Islam Negeri Sembilan (PKMAINS). In addition, this research also analyses the Islamic approach applied in counseling at PKMAINS with reference to al-Quran and al-Sunnah. This is a qualitative research in the form of case study at PKMAINS. The main method used in this research is interview. The research instrument used is interview protocol. The respondents in this study include 9 counselors who serve in one of the counseling centers in Malaysia. This study also uses questionnaire as an additional instrument, distributed to 36 clients who receive counseling service at the center. The ndings of the study show that the Islamic approach applied in counseling at PKMAINS may be categorized into three main aspects: aqidah (faith), ibadah (worship/ ultimate devotion and love for God) and akhlaq (moral conduct). Findings also show that the counseling in these aspects is in line with Islamic teachings as contained in al-Quran and al-Sunnah. Keywords Islamic approach Client Counseling Aqidah Ibadah Akhlaq

Introduction Human life today is exposed to various problems. These problems are frequently linked to modern life such as stress, depression, anxiety and so on. One of the methods which may
S. Hanin Hamjah Department of Dawah and Leadership Studies, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia (UKM), 43600 Bangi, Selangor, Malaysia e-mail: salhanin@[Link] N. S. Mat Akhir (&) School of Humanities, Universiti Sains Malaysia, 11800 Penang, Malaysia e-mail: shakirah@[Link]

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help man to overcome these problems is through religious counseling. This is because human life requires them to balance between physical and spiritual needs to achieve wellbeing. Without this balance, man will experience failure. Thus, this article is written to study aspects of the Islamic approach applied to counseling at Pusat Kaunseling Majlis Agama Islam Negeri Sembilan (PKMAINS). The Islamic approach applied by counselors in this study is analyzed with reference to al-Quran and al-Sunnah. Analysis of the Islamic approach practiced by counselors at PKMAINS is based on three main components of Islamic teachings, which are the aspects aqidah, ibadah and akhlaq, as the understanding of Islam for most scholars coincide with these three aspects in describing Islam as a whole. One of the scholars, Zaydan (2000) explains Islam as a collection of teachings sent down by Allah swt to Prophet Muhammad (pbuh) which encompasses laws of aqidah, ibadah and akhlaq. According to al-Bagha (1997), Islam consists of three main matters: aqidah, shariah and akhlaq. Sabiq (1985) states that Islam is the religion of Allah revealed to Muhammad (pbuh), that is, iman (faith) and amal (practice). Iman is equivalent to aqidah and forms the basis of shariah or law. And amal complements iman and aqidah. Muhammad Abdullah and Muhammad Abdul Halim (1995) explain that Islam is aqidah and ibadah. This view conforms with that given by Musa (1984) that Islam, the religion of Allah is permanent and requires valid aqidah and ibadah. According to Abdullah (1994), Islam means iman. And as for al-Syakah (1996), Islam is aqidah and shariah. Thus, it can be deduced that the main components of Islamic teachings are contained in aqidah, ibadah and akhlaq (Fig. 1). Aqidah means matters which are required to be believed in the heart, untainted by any doubts and giving peace of mind (al-Banna 1978). Aqidah or iman is essential in mans life because it has positive effects on the well-being of the psyche is the source of all goodness and is the depiction of the noblest or highest component of Islam (al-Ghazali 2000). Ibadah (worship or the ultimate obedience, submission, devotion and love) is also an important matter in the life of a Muslim. It symbolizes the devotion of a slave for his Creator (Mat Akhir 2008). It has a wide meaning. Ibadah in Islam is understood as all aspects which cover the meaning submission to the commands and avoiding all the prohibitions of Allah swt (al-Ghazali 1994). Ibadah directly connects a slave with his Creator and returns him to the original purpose of creation, that is, to worship Allah swt (al-Ghazali 2000). Ibadah in Islam is divided into two, general and specic. General ibadah encompasses every action done to achieve Gods pleasure such as virtuous conduct, respect for

Aqidah Islam

Ibadah

Akhlaq

Fig. 1 Main components of Islam

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parents and so on. It also means a slaves intentional action in compliance with Allahs will. Specic ibadah means certain practices which a slave is responsible to do as training practice to prove his proper compliance such as the ve tenets of Islam: declaration of faith, prayers, zakah (alms), fasting and hajj. It also encompasses commonly known religious obligations such as charity, umrah and tilawah al-Quran (al-Bayanuni 1984; Mulhim 2004; al-Qaradawi 1993). Nevertheless, discussion in this study focuses on specic ibadah such as prayers, charity tax, fasting, hajj, tilawah al-Quran, zikir, doa and qiyam al-lail (night vigil). Akhlaq denotes the inner strength of man which leads to behavior (Zaqzuq 2000). According to Zaydan (2000), akhlaq is a set of qualities which are embedded in the soul of a person which leads to good or bad behavior. According to al-Ghazali (2000), akhlaq is a state of the soul which easily leads to behavior without having to rst deliberate. If the resulting behavior is good, then the state of akhlaq is good, likewise a bad akhlaq results in bad behavior. Thus, akhlaq is divided into two, good akhlaq (al-akhlaq al-mahmudah) and bad akhlaq (al-akhlaq al-mazmumah). According to al-Ghazali (2000), good akhlaq consists of mahmudah (praiseworthy) qualities such as repentance, patience, gratitude, fear, hope and so on, whereas bad akhlaq includes gossiping, prejudice, love of the world, arrogance and so on.

Objectives of Study This research is conducted to identify aspects of the Islamic approach which are applied in counseling of clients by counselors at PKMAINS. In addition, this research also analyses these aspects with reference to al-Quran and al-Sunnah. Review of Past Research There are several earlier studies on application of religion in counseling such as that conducted by Cornish and Wade (2010) who nd the need to discuss religious issues in counseling because most clients feel it is important in life. Cornish and Wade explained that application of religion in counseling is not only required in counseling individuals, but also important in group counseling. Bergin (1991) in his research on religion in counseling also nds that religion plays an important role in giving hope and condence to individuals in conict situations. It has a positive effect on a persons mental health. Further, Hofmann and Walach (2011) in their research on religion in counseling nd a need for applying the religious element in counseling and suggest that counselors be given training in application of religious values to counseling. Furthermore, research by Burke et al. (1999) proves that there has been previous research on religion and counseling. Survey data of the general population, counselors and counselor educators indicate that spiritual and religious issues are therapeutically relevant, ethically appropriate and potentially signicant topics in counseling and counselor education. In addition, research on the religious approach in counseling has also been conducted by Graham et al. (2001), Stanley et al. (2011) and Yong et al. (2011). Each of these studies nds that religion plays a positive role in reducing stress among clients. In fact, many more researches have been done on religion in counseling other than the abovementioned, such as by Martinez et al. (2007), Smith (2006), Jankowski (2002), Schulte (2002), Turnbow (2008), Young et al. (2007), Hall et al. (2004), Shafranske and

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Malony (1996) and so on. These researches do not refer to any specic religion but the religion most discussed is Christianity. Discussion on Islam specically has gone on for quite some time. One of the studies is by Hamdan (2008) entitled Cognitive Restructuring: An Islamic Perspective. This study examines the effectiveness of applying the spiritual aspect in psychotherapy. It also discusses various dimensions of belief in Islam which may be applied in the counseling process focusing on a cognitive restructuring model. Another study which discusses religion and counseling is by Zahran (1980) which comments on counseling methodology from the Islamic perspective by submitting religious guidance as one of the methods in counseling. According to Zahran, the basis of religious guidance is belief that Allah swt created man. Allah swt knows how his slave may become good and matters which may spoil him and lead him astray. He also knows the methods to treat mans diseases. In addition, Hasyimi (1986) researched on spiritual guidance in counseling. He nds that psychological and spiritual factors may bring happiness to man, such as faith and continuous communication with Allah swt., zikr (remembrance), doa (supplication), patience, gratitude, istighfar (seeking forgiveness) and taubah (repentance). This discussion explains that research on religion in counseling is not a new issue in the development of counseling because there is a need for it to be implemented. This discussion also shows that there are already studies which directly link Islam with counseling but no studies have been carried out, for example, in the context of Malaysia. Hence, this research attempts to show discussion on the Islamic approach implemented by counselors at PKMAINS, as one of the counseling centers in Malaysia. Research Methodology This research is qualitative in the form of case study. The main method used in collecting data is in-depth interview. The instrument used is interview protocol to collect data from nine counselors who serve in one of the counseling centers in Malaysia, PKMAINS or Counseling Center of Islamic Religious Council of Negeri Sembilan. This research also uses questionnaire as an additional method in the process of collecting data. Out of 36 clients who receive counseling service from the center, 9 have been chosen through purpose sampling for this research. Marshall and Rossman (1989) and McLeod (1994) explain that interview is one of the main methods while questionnaire is considered as an additional method in qualitative research. Data from the interviews are analyzed by a qualitative method which includes the process of transcription, reduction, coding and data reporting. Data collected through questionnaire are descriptively analyzed using SPSS version 12. PKMAINS is chosen as research location because it is the only registered state counseling center in Malaysia, whereas in other states there are only advisory service centers. And it is also the only counseling center where all the counselors are registered with the Malaysian Board of Counselors or Lembaga Kaunselor Malaysia (LKM) and are qualied in Islamic Studies.

Results and Discussion Research outcomes on the Islamic approach applied in counseling by counselors at PKMAINS are divided into three main categories or aspects: aqidah, ibadah and akhlaq.

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Aqidah or Faith Aspect This research nds that 100 % of the counselors (9 persons) admit that they touch on aqidah or faith in their counseling. This matter is proven through interview sessions conducted by the researcher. Outcome of interviews nds that 3 (33.3 %) counselors explain that they indirectly touch on aqidah. Six (66.6 %) counselors admit that they give attention to the faith aspect and directly emphasize it in counseling sessions. This admission is in line with data in questionnaires whereby 25 (69.4 %) clients acknowledge that their counselors do suggest that they make efforts to improve their aqidah or faith. In addition, the researcher also studies the counselors reasons for applying the aspect of aqidah or faith in counseling sessions with clients. Research nds that the reason is that it is felt to be an important aspect in human life. Interview results nd that Counselor 2 states that explanation about faith to the client is important because it is the basis of a Muslims life and it is the source of taqwa (piety). Faith makes a person consider problems as not the result of Allahs anger or hatred but a sign of His love and attention so that he or she will not continue to forget Allah swt but will instead get closer to Him. Counselor 3 states that it is important to explain to the client on faith in facing lifes problems because faith gives peace of mind. The counselor asserts that without faith a person will have difculty in facing various problems in life. Counselor 4 has the opinion that the faith aspect needs to be applied in counseling because it is a source of personal strength. A person with a strong faith will be resilient in the face of lifes problems. He would also be rational in facing lifes trials from Allah with the awareness that Allah is testing him because He loves him, and he has the condence that any problem has its solution, thus the problem is not considered a burden at all. In addition, Counselor 5 is of the opinion that the faith aspect needs to be emphasized in counseling sessions because it raises awareness, guides the person and helps him to control his weaker qualities. This research also nds that Counselor 6 states it is important to explain on faith to the client in counseling sessions because faith lays down the guidelines on which matters are permissible or otherwise for man. Counselor 7 agrees that faith needs to be emphasized in counseling because it helps to raise awareness in the client. Faith is the foundation in navigating life, such that if the faith is strong, navigating ones life becomes easier even if one encounters immense problems, in comparison with a weak pillar or foundation, life may become chaotic and disorderly. Counselor 8 states that it is important to apply the aspect of faith in counseling sessions to prevent a client from committing vices which may cause harm to himself and others. Counselor 9 explains his opinion by stating that faith needs to be emphasized in counseling sessions to make the client realize that a problem is a test from Allah and not something troublesome. Believers are condent that every problem has its solution. Based on the research outcome, it can be concluded that counselors apply the element of faith in counseling because faith makes a person consider a problem as not coming from Allahs anger and hatred but as a sign of love for him, faith gives peace of mind, makes a person resilient and rational when facing problems, raises awareness that problems are from Allah to test a persons faith in Him, faith lays down the guidelines between what is permissible or otherwise, faith prevents a person from committing vice and educates the soul to realize that every problem has its solution. Among counseling cases at PKMAINS, which directly concern faith, is a case of a mother who could not accept the reality of her sons death caused by a road accident. The counselor applied the faith aspect by suggesting that the client rida or willingly accept Allahs Qada and Qadar (Divine Will and Decree) or Predestination. The counselors

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approach is in line with Islamic teachings which suggest to individuals who nd difculty in accepting Allahs Qada and Qadr, to mujahadah (strive) in order to accept his will and decree as well as to realize that willing acceptance is proof of a slaves love to his Creator. This is stated in Allahs words which explain that behind every musibah (calamity or misfortune) is hikmah (wisdom), that is, the blessing for patience and perseverance in enduring calamity (al-Baqarah:156157; Kathir 2000:Vol. 2, pp. 128131). In addition, Islam encourages Muslims to believe that all calamities happen by Allaha will and decree and that whomsoever believes in Allah, Allah will guide his heart (to accept happenings with patience and tranquility (al-Taghabun 64:11; Kathir 2000:Vol. 14, pp. 2021).

(Specic) Ibadah Aspect The researcher nds that all 9 counselors (100 %) touch on the (specic) ibadah aspect in their counseling sessions. Eight counselors (88.8 %), 8 in this research, admit that they directly touch on the ibadah aspect, while only 1 counselor (11.1 %) touches on it indirectly. Analysis of interview data nds that Counselor 1 suggests to his clients to establish the ve times daily prayer, give to charity, fast in Ramadan and perform optional prayers such as tahajjud and hajat. Counselor 2 recommends to clients prayers, fasting, zikir, reading al-Quran and doa. Counselor 3 proposes that his clients pray ve times a day and perform night vigil as well as doa. Counselor 4 encourages his clients to keep his daily prayers, fasting in Ramadan, pay zakah, zikr, perform commendable prayers, reciting al-Quran, doa and giving charity. Three examples of ibadah frequently stressed upon by Counselor 5 in counseling session are the ve daily prayers, obligatory and optional fasting as well as reading al-Quran. Counselor 6 emphasizes more on ve daily prayers, reading al-Quran and commendable prayers. Counselor 7 suggests to his clients to keep their ve daily prayers as the most basic ibadah besides frequent doa. Counselor 7 does not recommend the other forms of ibadah because most of his clients who come to see him have not adequately fullled the requirement of ve daily prayers, and some had never prayed at all. Counselor 7: I mostly suggest the 5 times daily prayers. Some of them have not fullled their daily prayers, have not done all even for one day, so I suggest to them, look after your 5 times daily prayers. Try it because most of those who come are like that, most of them had almost never prayed at all. So I dont want to go so far as suggesting (optional) commendable prayers and so on. We touch the obligatory ve daily prayers rst. Counselor 8 suggests more to his clients to keep their ve daily prayers, giving charity and perform commendable prayers. And Counselor 9 stresses more on keeping prayers, fasting, zakah and doa. Based on the statements made by counselors in this research, the ve times daily prayers is the one most touched on and stressed by all counselors in counseling sessions. This is because for them, prayers help to bring tranquility as well as being the mark of gratitude of a slave toward his Creator. In addition, Counselor 3, for example, is of the opinion that in performing prayers, other forms of ibadah directly become easier to do. From the interviews, it is understood that doa and fasting are second most emphasized forms of ibadah by counselors at by PKMAINS, each touched on by 5 counselors (55.5 %)

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whereas the third most emphasized by them is reciting al-Quran (44.4 %, 4 persons) and performing commendable prayers (44.4 %), 4 persons (Table 1). Admission by counselors in clearly stating that they apply the ibadah aspect in counseling session tallies with the acknowledgment by clients contained in questionnaire forms. Research ndings through this method are displayed in Table 2. This table explains that the matter most emphasized by counselors at PKMAINS to the clients in the ibadah aspect is to enhance doa which achieves 88.9 % (32 persons), 5 times daily prayers (83.3 %, 30 persons) and reading al-Quran (50.0 %, 18 persons). Hence it can be concluded here that the counselors admissions do not contradict the clients answers whereby both parties acknowledge that ibadah practices frequently emphasized in counseling sessions are ve times daily prayers, doa, reciting al-Quran and performing commendable prayers. There is only a slight difference whereby from the counselors admission, the most emphasis is on solah or prayers whereas from the questionnaires answered by clients, enhancing doa is most emphasized. Research ndings show that counselors frequently apply the Islamic approach toward their clients in the ibadah aspect. One of the cases at PKMAINS which directly concerns ibadah is the case of a rich client who has all the wealth but confesses to suffering from restlessness and unhappiness. The counselor examines the clients solah (prayers) and discovers that the client has never prayed in his life. The counselor then motivates the client to establish prayers. After several months, the client came back to see the counselor and admitted that he has found the happiness he was searching for. Counselor 2: Certainly there is an effect. In the beginning, my client was quite reluctant to pray but nally he knows how to pray and is willing to pray. The rst breakthrough was that his heart was open to do so and this amazed me a lot. He was not only capable of doing compulsory ibadah, but already started to do optional ibadah such as reading Al-Quran. Finally he came to my ofce to inform me that he has found the true happiness in his life. The counselors approach that his client improved his prayers is in line with Islamic teachings which emphasizes very much on solah or prayers because it is the rst practice

Table 1 Ibadah practices frequently emphasized by counselors Practices Establish 5 times daily solah (prayers) Sadaqah (charity) To pay zakah (alms) Zikr (remembrance of Allah) Fasting Perform hajj/umrah Reciting al-Quran Doa (supplicatory prayers) Establish optional/commendable prayers such as hajat/tahajjud/taubah Perform istikharah (guidance) prayers Source interviews 4 5 5 1 44.4 55.0 55.5 11.1 Frequency 9 3 1 2 5 % 100.0 33.3 11.1 22.2 55.0

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Practice Establish 5-times daily prayer (solah) Pay alms or zakah Fasting Perform Hajj/Umrah Recite al-Quran Doa Establish hajat/tahajjud prayers Perform istikharah (guidance) prayers

Frequency 30 7 9 4 18 32 9 8

% 83.3 19.4 25.0 11.1 50.0 88.9 25.0 22.2

Source questionnaire

which will be reviewed in the Hereafter as stated in a Hadith narrated by Abu Hurairah (God bless him); Indeed the rst matter which will be reviewed in the Hereafter is the slaves prayer, if he practised it properly, then he will be happy and successful, if not, then he will lose and if there are shortcomings in his practice of obligatory prayer, then Allah will say See if My slave has done any optional or sunnah prayers to make up for shortcomings in his obligatory prayers, and this goes for all his (ibadah) practices (Hadith riwayat Al-Tirmidhi, Sunan al-Tirmidhi 1999, Vol. 2, Kitab al-Solat, bab 305).

Akhlaq Aspect A total of 100 % of the counselors (9 persons) at PKMAINS do suggest to their clients to develop the mahmudah (praiseworthy) qualities in daily life to seek inner strength in facing problems. A total of 77.7 % (7 persons) of counselors explain that they do suggest to clients to develop a virtuous character. A total of 11.1 % (1 person) suggest to clients to develop a virtuous character at the end of the counseling session, while 11.1 % (1 person) of counselors suggest this indirectly, particularly when encouraging clients to be patient when facing lifes trials. Research outcome from interviews shows that there are many virtues emphasized by counselors in counseling sessions. For example, Counselor 1 usually emphasizes on patience, fairness, meditation and introspection. Counselor 2 usually emphasizes on patience, reliance on God (tawakkal), talking politely to the spouse and taubah (repentance) while Counselor 3 always suggests his clients to exercise patience in facing problems and learn to willingly accept what is determined by God. Counselor 4 also emphasizes that his clients avoid back biting, seek contentment in God (qanaah) and gratitude (shukr) for Gods provisions. Counselor 5 often emphasizes that her clients practise good attributes such as patience, gratitude, not to blame God, reliance on God, sincerity and love for God. Counselor 6 always reminds his clients to be patient, respect others, cooperate, be tolerant and place reliance on God. Counselor 7 suggests to her clients to practise good qualities such as being tolerant, understanding others especially the spouse, trust each other, to be sincere and grateful. Other virtues that are emphasized by Counselor 8 to her clients are patience, acceptance of Gods will and not to despair easily. Counselor 9 also reminds her clients to practise good attributes such as patience, contentment with Gods will and decree, sincerity, not to easily despair and trust in God.

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This nding explains that the mahmudah quality most touched on by counselors at PKMAINS is patience whereby almost all counselors (77.7 %, 7 persons) advise their clients to exercise patience in the face of lifes difculties. Rida(willing acceptance) is the second quality suggested by counselors (55.5 %, 5 persons). And tawakkal (reliance or trust in God) is the third quality emphasized by counselors at PKMAINS. Table 3 shows that the ndings from the questionnaires on the mahmudah qualities are frequently stressed on by counselors at PKMAINS. As set out in Table 3, ndings show that the mahmudah qualities most frequently touched on by counselors at PKMAINS is sabr (patience) at 94.4 % (34 persons). The second mahmudah quality stressed on in counseling sessions at PKMAINS is rida (willing acceptance) (63.9 %, 23 persons) while the third quality frequently stressed on is shukr (gratitude) (52.8 %, 19 persons). As a conclusion, it is found that answers in questionnaires given to clients are in line with outcome of interviews with counselors whereby the mahmudah (praiseworthy) qualities most frequently emphasized is sabr (patience) (94.4 %), followed by rida (willing acceptance) (63.9 %), shukr (gratitude) (52.8 %) and tawakkal (reliance on God)(47.2 %). One of the counseling cases at PKMAINS directly concerning ibadah is the case of a wife who was not satised with her husbands nancial ability and constantly demanded him to fulll all her wishes. After the counselor suggested that she be thankful for the blessings given, she nally became more grateful and no longer pestered her husband for things he could not afford. This positive change was acknowledged not only by the counselor but also by her husband. Counselor 7: I raised some awareness in my client and encouraged her to be thankful to her husband. Her changes can be seen in the subsequent sessions. Her husband also admits that his wife has changed a lot. She is no longer pushing him for things beyond his means. The counselors suggestion to be grateful with what has already gained is in line with Islamic teachings which promises that for anyone who is grateful to Allahs blessings, Allah will increase the favors or blessings upon him (Ibrahim:7; Kathir 2000:Vol. 8, pp. 178180). In addition, the Islamic approach in the akhlaq aspect applied in counseling by counselors of PKMAINS encourages clients to be patient. Encouraging patience in the face of life challenges is in line with Islamic teachings as stated in al-Quran which explains that believers must in the face of adversity seek help with patience and establish prayers as

Table 3 Mahmudah qualities emphasized in counseling sessions

Mahmudah qualities Taubah (repentance) Sabr (patience) Shukr (gratitude) Tawakkal(trust in god) Rida(acceptance) Muraqabah(meditation) Tafakkur(reection) Remembering death

Frequency 7 34 19 17 23 18 8 4

% 19.4 94.4 52.8 47.2 63.9 50.0 22.2 11.1

Source questionnaire 2007

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well as realize that Allah is truly with those who are patient (al-Baqarah 2:153; Kathir 2000:Vol. 2, pp. 127128).

Implications This research gives good implications to the eld of counseling. It shows that the religious element, in this context, the Islamic faith, is applied in counseling, particularly aspects of aqidah, ibadah and akhlaq. The faith aspect applied in counseling has a positive impact on clients in this study such as giving peace of mind, educates them to be resilient in the face of lifes problems and enables them to be rational. In the ibadah aspect, the clients are clearly motivated to perform specic ibadah practices and go on with life. In the akhlaq aspect, clients are also motivated to reform their character for the better. In addition, there are also implications on the counselors themselves, whereby they are increasingly encouraged to apply the Islamic approach in counseling because of the visible positive effects on clients.

Conclusion This research nds that there are a few aspects of the Islamic approach applied in counseling at PKMAINS. This approach is discussed within the three categories of aqidah, ibadah and akhlaq, which represent the overall components of Islam. This research outcome explains that the Islamic approach applied in counseling gives positive implications to both the counselor and the client. Hence, it can be concluded that the Islamic approach in counseling has the potential to help the client overcome problems, and this matter needs to be continued to enhance the effectiveness of counseling. Future research should be conducted to scientically prove that there is a correlation between a religious approach and effectiveness of counseling.

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