Soulful Balance: Unleashing the Potential of Dhikr in Nurturing Counselor Wellness and Effectiveness

Nandi Mulyadi Nandi Mulyadi; Sangkot Sirait Sangkot Sirait; Subur Subur

doi:10.18535/ijsrm/v12i08.nd01

Abstract

In this article, we delve into the myriad potentials Dhikr, a religious tradition rooted in the Islamic soul, holds for counselors - those unsung champions of holistic wellness. Counselor as individuals utilizes their very essence to provide solace to others, often bearing witness to stories of profound pain and resilience. However, this noble calling can also cast a shadow, potentially leading to the weight of secondary traumatic stress and the profound exhaustion known as compassion fatigue. Additionally, Dhikr offers a shimmering ray of hope. It extends to counselors not merely a path towards holistic wellness but a profound transformation into paragons of effective counseling. The seamless fusion of Dhikr's principles with the traits of a skilled counselor creates an exquisite synergy akin to a finely composed symphony. However, there is an even more profound layer to this journey. Beyond its physicality, Dhikr unfolds as a spiritual tapestry, interweaving the threads of counselors' unique experiences. It ignites an inner ember, compelling them to embark on a pilgrimage, not solely as healers of others but as seekers of their spiritual enlightenment. Thus, the practice of Dhikr, when approached as a spiritual endeavor, has the potential to strengthen counselors as they engage in a personal exploration of spirituality based on their individual experiences.

Keywords

Souldul BalanceDhikr in Nurturing Counselor WellnessCounselor Effectiveness

References

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Akova, F. (2022). Constructing Agency through the Practice of Dhikr in Sufi Islam. Routledge Handbook of Islamic Ritual and Practice.Google Scholar ↗
Al-Daghistani, R. (2022). Invoking God’s Name and the Practice of Dhikr. Routledge Handbook of Islamic Ritual and Practice.Google Scholar ↗
Arnout, B. A., & Almoied, A. A. (2021). A structural model relating gratitude, resilience, psychological well‐being and creativity among psychological counsellors. Counselling and Psychotherapy Research, 21(2), 470-488.Google Scholar ↗
Baig, N. (2022). The Islamic theology behind spiritual care and hospital chaplaincy. Studies in Spiritual Care, 99.Google Scholar ↗
Bakar, A., Suhartatik, S., & Hidayati, L. (2020). Combined Benson and Dhikr Relaxation Reduces Anxiety and Pulse Frequency of Inpatient Cardiacs in Hospitals. International Journal of Pharmaceutical Research (09752366), 12(2).Google Scholar ↗
Carter, J. (2018). Path (s) of remembrance: Memory, pilgrimage, and transmission in a transatlantic sufi community. University of California, Berkeley.Google Scholar ↗
Cashwell, C. S., & Watts, R. E. (2010). The new ASERVIC competencies for addressing spiritual and religious issues in counseling. Counseling and Values, 55(1), 2-5.Google Scholar ↗
Elvina, M., Widada, W., Suwito, J., & Ibrahim, M. (2020). Alternative Treatments for Pain through Dhikr, Hijamah, and Herbal Medicine as Integrative Medicine. In Alternative Medicine-Update. IntechOpen.Google Scholar ↗
Frank, T. (1984). " Taṣawwuf Is...": On a Type of Mystical Aphorism. Journal of the American Oriental Society, 73-80.Google Scholar ↗
Goetz, J. L., Keltner, D., & Simon-Thomas, E. (2010). Compassion: an evolutionary analysis and empirical review. Psychological bulletin, 136(3), 351.Google Scholar ↗
Heck, P. L. (2006). Mysticism as morality: The case of Sufism. Journal of Religious Ethics, 34(2), 253-286.Google Scholar ↗
Hettler, B. (1980). Wellness promotion on a university campus. Family & community health, 3(1), 77-95.Google Scholar ↗
Idrees, M., Bakar, M. A., Chishti, M. I., & Mirza, M. H. Self-Purification In The Light Of Prophet’s Life And Various Aspects Of Utilization In The Modern Age.Google Scholar ↗
Isgandarova, N. (2019). Muraqaba as a mindfulness-based therapy in Islamic psychotherapy. Journal of religion and health, 58(4), 1146-1160.Google Scholar ↗
Jakubiak, B. K., & Feeney, B. C. (2019). Interpersonal touch as a resource to facilitate positive personal and relational outcomes during stress discussions. Journal of Social and Personal Relationships, 36(9), 2918-2936.Google Scholar ↗
Komariah, M., Hatthakit, U., Boonyoung, N., Ibrahim, K., Susilaningsih, F. S., Mediani, H. S., ... & Arifin, H. (2023). Islamic Mindfulness-Based Caring as an Intervention to Manage Fatigue. Journal of Holistic Nursing, 08980101231180363.Google Scholar ↗
Kugle, S. (2019). Islam and meditation. In The Oxford Handbook of Meditation (pp. 181-212). Oxford UK: Oxford University Press.Google Scholar ↗
Mustafa, A. T. A. K. (2023). The Fifth Force Of Psychology: Nafs Psychology. Avrasya Sosyal ve Ekonomi Araştırmaları Dergisi, 10(2), 65-83.Google Scholar ↗
Myers, J. E. (1992). Wellness, prevention, development: The cornerstone of the profession. Journal of Counseling & Development, 71(2), 136-139.Google Scholar ↗
Myers, J. E., Sweeney, T. J., & Witmer, J. M. (2000). The wheel of wellness counseling for wellness: A holistic model for treatment planning. Journal of counseling & development, 78(3), 251-266.Google Scholar ↗
Ni'matuzzakiyah, E. (2018, May). The Influence of Asmaul Husna Dhikr to Psychological Wellbeing of Employees. In International Seminar on Public Health and Education 2018 (ISPHE 2018) (pp. 62-66). Atlantis Press.Google Scholar ↗
Purwanto, S., Ahmad, M., Said, Z., Anganthi, N. R. N., & Zulaekah, S. (2023). Effect of Mindfulness Dhikr Breathing Therapy for Insomniacs on Quality of Life: A Randomized Controlled Trial. Islamic Guidance and Counseling Journal, 6(2).Google Scholar ↗
Rasool, H., & Nasir, Z. M. (2012). Organizational intervention for work-family conflict and facilitation across domains: effectiveness of blue light muraqaba meditation (blmm): A field experiment. Far East Journal of Psychology and Business, 9(3), 35-57.Google Scholar ↗
Reza, I. F., Siregar, S. A., Aulia, N., Aziza, K. N., Apriansyah, A., Wulandari, D., ... & Triana, W. (2021). Dhikr as Psychotherapy to Overcome Academic Stress of Muslim Youth. Indonesian Journal of Behavioral Studies, 1(1).Google Scholar ↗
Rogers, C. R. (1995). On becoming a person: A therapist’s view of psychotherapy. Mariner Books.Google Scholar ↗
Safira, L., & Aulyah, I. (2018, December). Dhikr as an Effort to Improve the Psychological Well-Being of Adolescent. In International Conference on Islamic Guidance and Counseling (Vol. 1, No. 1, pp. 35-45).Google Scholar ↗
Savicki, V., & Cooley, E. J. (1982). Implications of burnout research and theory for counselor educators. Personnel & Guidance Journal, 60(7).Google Scholar ↗
Sheldrake, P. (2012). Spirituality: A very short introduction. OUP Oxford.Google Scholar ↗
Sofology, M., Efstratopoulou, M., & Dunn, T. (2019). Predicting burnout syndrome in Greek mental health professionals. Journal of Social Service Research, 45(1), 142-149.Google Scholar ↗
Tursunovna, S. O., & Munisxon, G. (2021). The Subject of dhikr in the Teachings of Tasawwuf by Hoja Muhammad Porso. Central Asian Journal of Literature, Philosophy and Culture, 2(3), 13-17.Google Scholar ↗
Udipi, S., Veach, P. M., Kao, J., & LeRoy, B. S. (2008). The psychic costs of empathic engagement: Personal and demographic predictors of genetic counselor compassion fatigue. Journal of genetic counseling, 17(5), 459-471.Google Scholar ↗
Uyun, Q., Kurniawan, I. N., & Jaufalaily, N. (2019). Repentance and seeking forgiveness: the effects of spiritual therapy based on Islamic tenets to improve mental health. Mental Health, Religion & Culture, 22(2), 185-194.Google Scholar ↗

[refR-1] Abdurahman, D. (2018). Islam, Sufism, and Character Education in Indonesia History. Tawarikh, 9(2), 159-176.Google Scholar ↗

[refR-2] Akova, F. (2022). Constructing Agency through the Practice of Dhikr in Sufi Islam. Routledge Handbook of Islamic Ritual and Practice.Google Scholar ↗

[refR-3] Al-Daghistani, R. (2022). Invoking God’s Name and the Practice of Dhikr. Routledge Handbook of Islamic Ritual and Practice.Google Scholar ↗

[refR-4] Arnout, B. A., & Almoied, A. A. (2021). A structural model relating gratitude, resilience, psychological well‐being and creativity among psychological counsellors. Counselling and Psychotherapy Research, 21(2), 470-488.Google Scholar ↗

[refR-5] Baig, N. (2022). The Islamic theology behind spiritual care and hospital chaplaincy. Studies in Spiritual Care, 99.Google Scholar ↗

[refR-6] Bakar, A., Suhartatik, S., & Hidayati, L. (2020). Combined Benson and Dhikr Relaxation Reduces Anxiety and Pulse Frequency of Inpatient Cardiacs in Hospitals. International Journal of Pharmaceutical Research (09752366), 12(2).Google Scholar ↗

[refR-7] Carter, J. (2018). Path (s) of remembrance: Memory, pilgrimage, and transmission in a transatlantic sufi community. University of California, Berkeley.Google Scholar ↗

[refR-8] Cashwell, C. S., & Watts, R. E. (2010). The new ASERVIC competencies for addressing spiritual and religious issues in counseling. Counseling and Values, 55(1), 2-5.Google Scholar ↗

[refR-9] Elvina, M., Widada, W., Suwito, J., & Ibrahim, M. (2020). Alternative Treatments for Pain through Dhikr, Hijamah, and Herbal Medicine as Integrative Medicine. In Alternative Medicine-Update. IntechOpen.Google Scholar ↗

[refR-10] Frank, T. (1984). " Taṣawwuf Is...": On a Type of Mystical Aphorism. Journal of the American Oriental Society, 73-80.Google Scholar ↗

[refR-11] Goetz, J. L., Keltner, D., & Simon-Thomas, E. (2010). Compassion: an evolutionary analysis and empirical review. Psychological bulletin, 136(3), 351.Google Scholar ↗

[refR-12] Heck, P. L. (2006). Mysticism as morality: The case of Sufism. Journal of Religious Ethics, 34(2), 253-286.Google Scholar ↗

[refR-13] Hettler, B. (1980). Wellness promotion on a university campus. Family & community health, 3(1), 77-95.Google Scholar ↗

[refR-14] Idrees, M., Bakar, M. A., Chishti, M. I., & Mirza, M. H. Self-Purification In The Light Of Prophet’s Life And Various Aspects Of Utilization In The Modern Age.Google Scholar ↗

[refR-15] Isgandarova, N. (2019). Muraqaba as a mindfulness-based therapy in Islamic psychotherapy. Journal of religion and health, 58(4), 1146-1160.Google Scholar ↗

[refR-16] Jakubiak, B. K., & Feeney, B. C. (2019). Interpersonal touch as a resource to facilitate positive personal and relational outcomes during stress discussions. Journal of Social and Personal Relationships, 36(9), 2918-2936.Google Scholar ↗

[refR-17] Komariah, M., Hatthakit, U., Boonyoung, N., Ibrahim, K., Susilaningsih, F. S., Mediani, H. S., ... & Arifin, H. (2023). Islamic Mindfulness-Based Caring as an Intervention to Manage Fatigue. Journal of Holistic Nursing, 08980101231180363.Google Scholar ↗

[refR-18] Kugle, S. (2019). Islam and meditation. In The Oxford Handbook of Meditation (pp. 181-212). Oxford UK: Oxford University Press.Google Scholar ↗

[refR-19] Mustafa, A. T. A. K. (2023). The Fifth Force Of Psychology: Nafs Psychology. Avrasya Sosyal ve Ekonomi Araştırmaları Dergisi, 10(2), 65-83.Google Scholar ↗

[refR-20] Myers, J. E. (1992). Wellness, prevention, development: The cornerstone of the profession. Journal of Counseling & Development, 71(2), 136-139.Google Scholar ↗

[refR-21] Myers, J. E., Sweeney, T. J., & Witmer, J. M. (2000). The wheel of wellness counseling for wellness: A holistic model for treatment planning. Journal of counseling & development, 78(3), 251-266.Google Scholar ↗

[refR-22] Ni'matuzzakiyah, E. (2018, May). The Influence of Asmaul Husna Dhikr to Psychological Wellbeing of Employees. In International Seminar on Public Health and Education 2018 (ISPHE 2018) (pp. 62-66). Atlantis Press.Google Scholar ↗

[refR-23] Purwanto, S., Ahmad, M., Said, Z., Anganthi, N. R. N., & Zulaekah, S. (2023). Effect of Mindfulness Dhikr Breathing Therapy for Insomniacs on Quality of Life: A Randomized Controlled Trial. Islamic Guidance and Counseling Journal, 6(2).Google Scholar ↗

[refR-24] Rasool, H., & Nasir, Z. M. (2012). Organizational intervention for work-family conflict and facilitation across domains: effectiveness of blue light muraqaba meditation (blmm): A field experiment. Far East Journal of Psychology and Business, 9(3), 35-57.Google Scholar ↗

[refR-25] Reza, I. F., Siregar, S. A., Aulia, N., Aziza, K. N., Apriansyah, A., Wulandari, D., ... & Triana, W. (2021). Dhikr as Psychotherapy to Overcome Academic Stress of Muslim Youth. Indonesian Journal of Behavioral Studies, 1(1).Google Scholar ↗

[refR-26] Rogers, C. R. (1995). On becoming a person: A therapist’s view of psychotherapy. Mariner Books.Google Scholar ↗

[refR-27] Safira, L., & Aulyah, I. (2018, December). Dhikr as an Effort to Improve the Psychological Well-Being of Adolescent. In International Conference on Islamic Guidance and Counseling (Vol. 1, No. 1, pp. 35-45).Google Scholar ↗

[refR-28] Savicki, V., & Cooley, E. J. (1982). Implications of burnout research and theory for counselor educators. Personnel & Guidance Journal, 60(7).Google Scholar ↗

[refR-29] Sheldrake, P. (2012). Spirituality: A very short introduction. OUP Oxford.Google Scholar ↗

[refR-30] Sofology, M., Efstratopoulou, M., & Dunn, T. (2019). Predicting burnout syndrome in Greek mental health professionals. Journal of Social Service Research, 45(1), 142-149.Google Scholar ↗

[refR-31] Tursunovna, S. O., & Munisxon, G. (2021). The Subject of dhikr in the Teachings of Tasawwuf by Hoja Muhammad Porso. Central Asian Journal of Literature, Philosophy and Culture, 2(3), 13-17.Google Scholar ↗

[refR-32] Udipi, S., Veach, P. M., Kao, J., & LeRoy, B. S. (2008). The psychic costs of empathic engagement: Personal and demographic predictors of genetic counselor compassion fatigue. Journal of genetic counseling, 17(5), 459-471.Google Scholar ↗

[refR-33] Uyun, Q., Kurniawan, I. N., & Jaufalaily, N. (2019). Repentance and seeking forgiveness: the effects of spiritual therapy based on Islamic tenets to improve mental health. Mental Health, Religion & Culture, 22(2), 185-194.Google Scholar ↗