Pengamalan Nilai Agama dalam Mengatasi Kemurungan Semasa Pandemik COVID-19
Keywords:
kemurungan, tekanan psikologi, psiko spiritual, COVID-19
Abstract
Wabak Coronavirus Disease 2019 (COVID-19) yang telah diisytiharkan sebagai pandemik oleh Pertubuhan Kesihatan Sedunia atau World Health Organization (WHO) telah menyebabkan ramai rakyat Malaysia mengalami masalah kemurungan. Kemurungan boleh mengganggu aspek psikologi dan kesejahteraan kendiri yang merupakan elemen penting dalam menentukan kefungsian diri manusia dan mempengaruhi sistem kesihatan dalam menghadapi penularan wabak ini. Justeru, penulisan ini bertujuan melihat cabaran kemurungan semasa pandemik COVID-19 yang menumpukan kepada aspek spiritualiti (kerohanian) bagi mencari solusi kepada kepulihan dan perubahan dalam masalah kemurungan. Kajian perpustakaan melalui kaedah analisis kandungan telah digunakan dalam kajian ini bagi merungkai cabaran dan solusi terhadap masalah kemurungan. Teori Psiko Spiritual al-Ghazali telah dirujuk bagi membantu pemahaman dalam permasalahan yang dihadapi ini. Kajian mendapati bahawa COVID-19 telah membawa kepada pelbagai implikasi yang mengundang kemurungan. Selain itu, melalui pendekatan terapi psikospiritual dengan kaedah solat, zikir, doa, amalan filantropi dan rasa redha dilihat sebagai salah satu platform alternatif yang boleh digunakan dalam menangani masalah kemurungan. Oleh itu, melalui pemahaman terhadap implikasi kemurungan, langkah pencegahan yang terpilih mengikut pendekatan yang bersesuaian dapat dilaksanakan agar masalah kemurungan dapat dirawat dan seterusnya menjamin kesejahteraan individu yang terkesan dengan wabak COVID-19.
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References
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Che Zarrina Sa’ari & Norhafizah Musa. (2019). Pendekatan psikoterapi Islam dalam menguruskan tekanan pesakit kronik. Jurnal Usuluddin, 47(1), 1-34.
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Garcia-Toro M., Ibarra O., Gili M., Serrano MJ., Olivan B., Vicens E., & Roca, M. (2012). Four hygienic-dietary recommendations as add-on treatment in depression: A randomized-controlled trial. Journal Affect Disorder, 140(2), 200–203.
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Heyman, J., Buchanan, R., Musgrave, B., & Menz, V. (2006). Social workers attention to clients’ spirituality: Use of spiritual interventions in practice. Arete, 30, 78-89.
Hidayatul Akmal Ahmad, (22 Ogos 2018). Syor Malaysia miliki indeks psikologi. Berita Harian. Capaian pada 2 Feb. 2020 dari, https://www.bharian.com.my/berita/nasional/2018/08/464767/syor-malaysia-miliki-indeks-psikologi.
Hodge DR. (2005). Social work and the house of Islam: Orienting practitioners to the beliefs and values of Muslims in the United States. Social Work Journal, 50,162-73.
Howell, R.T., Chong, W.T., Howell, C.J., & Schwabe, K. (2012). Happiness and Life Satisfaction in Malaysia. Science Across Cultures: The History of Non-Western Science, 6, 43-55.
Institute for Public Health (IPH) Report. National Health and Morbidity Survey, NHMS (2015). Ministry of Health Malaysia.
Institute for Public Health (IPH) Report. Adolescent Health Survey (2017). National Health and Morbidity Survey, NHMS 2017. Ministry of Health Malaysia.
Communicable Disease. Ministry of Health Malaysia Kuala Lumpur.
Jenkins R., Baingana F., Ahmad R., McDaid D., & Atun R. (2011). Mental health and the global agenda: core conceptual issues. Mental Health in Family Medicine journal. 8 (2), 69–82.
Khairunneezam, M. N. (2018, Julai 23). Kemurungan dan panduan Islam dalam menghadapinya. Risalah USIM. Dicapai pada 12 November 2020 dari https://www.usim.edu.my/ms/berita/in-our-words-ms/kemurungan-dan-panduan-islam-dalam-menghadapinya/
King, L.A., & Pennebaker, J.W. (1998). What’s so great about feeling good? Psychological Inquiry, 9, 53-56.
Laporan Indeks Kesejahteraan Psikologi Malaysia IKPM, (2020). Jabatan Perkhidmatan Awam. Capaian pada 2 Februari 2020 dari https://ikpm.jpa.gov.my/
Le, H. N., Berenbaum, H., & Raghavan, C. (2002). Culture and Alexithymia: Mean Levels, Correlates, and the Role of Parental Socialization of Emotions. Emotion Journal, 2(4), 341-360.
Lucette, A., Ironson, G., Pargamen, K., & Krause, N. (2016). Spirituality and Religiousness are Associated with Fewer Depressive Symptoms in Individuals With Medical Conditions. Academy of Psychosomatic Medicine, 57(5), 505-513.
Mahani Ishak (Mei 15, 2020).PETRONAS komited hulur bantuan demi kesejahteraan masyarakat. Berita Harian Online. Dicapai pada 1 Oktober 2020 dari https://www.bharian.com.my/berita/nasional/2020/05/688955/petronas-komited-hulur-bantuan-demi-kesejahteraan-masyarakat
Mahmoud, V. (1996).African American Muslim families. In: McGoldrick M, Giordano J, Pearce JK,
editors. Ethnicity and family therapy. 2nd ed. New York: Guilford Press.
Marcotte D., Margolin, A., & Avants, SK. (2003). Addressing the spiritual needs of a drug user living with human immunodeficiency virus: A case study. Journal Alternatives Complement Medicine, 9(1), 169–75.
Masroom, Mohd Nasir & Muhamad, Siti & Panatik, Siti. (2015). Kebimbangan Dari Perspektif Psikologi Islam dan Cara Mengatasinya Berdasarkan Surah Al-Ma'arij. Sains Humanika, 5, 61-67.
Mitchell. S., & Romans, S. (2003). Spiritual beliefs in bipolar affective disorder: Their relevance for illness management. Journal Affect Disorder,75(3), 247–57.
Mohamed Najib Abdul Ghafar (2015). Methodology in Behavioural Research. Johor: Penerbit UTM Press.
Murdock V. (2004). Religion and spirituality in gerontological social work practice: Results of a national survey.
Nor Ezdianie, O., & Mohd Tajudin, N. (2019). (The al-ghazali psycho-spiritual counseling theory: An alternative approach in counseling interventions). Global Journal Al-Thaqafah, 9(2), 69–78.
Norhafizah Musa & Che Zarrina Saa’ri. (2019) Pendekatan Psikoterapi Islam dalam Menguruskan Tekanan Pesakit Kronik. Jurnal Usuluddin, 47(1), 1-34.
Noor Shakirah Mat Akhir. (2008). Al-Ghazali and his Theory of The Soul. Pulau Pinang: Penerbit Universiti Sains Malaysia.
Nurrussakinah Daulay. (2014). Pengantar psikologi dan pandangan al-quran tentang psikologi. Indonesia: Kencana Prenada Media Group.
Norlidah Alias (2010). Pembangunan modul pedagogi berasaskan teknologi dan gaya pembelajaran Felder-Silverman Kurikulum Fizik Sekolah Menengah. Kuala Lumpur. Universiti Malaya Publisher
Norzamira Che Noh (2020). Lelaki turut jadi mangsa keganasan rumah tangga. Berita Harian Online. Dicapai pada 1 Disember 2020 dari, https://www.bharian.com.my/berita/wilayah/2020/11/752165/lelaki-turut-jadi-mangsa-keganasan-rumah-tangga
Othman Lebar (2018). Penyelidikan Kualitatif: Pengenalan Kepada Teori dan Metode. Perak: Penerbit UPSI.
Rahim KZ1, Khairulnazrin Nasir, & Saifullah Mamat. (2019) Dimensi Kebebasan dan Limitasi Al-Tafakkur dalam Proses Psikoterapi Menurut Al-Sunnah: Perbandingan Terhadap Meditasi Komplimentari Bukan Islam. E-Journal of Islamic Thought and Understanding, 2, 15-37.
Ringkasan Wawasan Kemakmuran Bersama. (2019) E-Book. Kuala Lumpur: Percetakan Nasional Malaysia Berhad. Capaian pada 2 Februari 2020 dari, http://dbook.penerangan.gov.my/dbook/dmdocuments/ringkasan_wawasan_kemakmuran_bersama/mobile/index.html#p=1
Rosyahaida Abdullah (Mac 28, 2020). MyCare Bantu Keluarga Terjejas COVID-19. Harian Metro. Dicapai pada 10 Oktober 2020 dari, https://www.hmetro.com.my/mutakhir/2020/03/559589/mycare-bantu-keluarga-terjejas-COVID-19.
Sapora Sipon (2009). Keperluan elemen agama dalam disiplin ilmu kaunseling. Isu-isu Kaunseling di Malaysia. Kuala Lumpur: Persatuan Kaunseling Malaysia.
Sharifah Basirah Syed Muhsin (2017) Kepulihan al-Halu‘ berasaskan maqamat Abu Talib al-Makki. tesis PhD, Akademi Pengajian Islam, Universiti Malaya.
Skinner, R. (2018). Tradition, paradigms and basic concepts in Islamic psychology. Journal of religion and health. 1-8.
Sinar Harian. (2020). COVID-19: Masyarakat Hilang Waras Jika Berita Palsu Berleluasa. Dicapai pada 2 November 2020 dari, https://www.sinarharian.com.my/article/81099/BERITA/Nasional/COVID-19-Masyarakat-hilang waras-jika-berita-palsu-berleluasa, dicapai pada 17 September 2020
Siroj Sorajjakool et al (2008). Disconnection, Depression, and Spirituality: A Study of the Role of Spirituality and Meaning in the Lives of Individuals with Severe Depression. Pastoral Psychology, 56(5), 521–532
Siti Jamiaah Abdul Jalil (2017) Pengaruh program keagamaan dan sokongan sosial terhadap konsep kendiri, kebimbangan dan kemurungan: Kajian dalam kalangan banduan wanita di Malaysia. tesis PhD, Akademi Pengajian Islam,Universiti Malaya.
Siti Zalikhah Md Nor (2002). Kaunseling Menurut Perspektif Islam. Selangor: Dewan Bahasa dan Pustaka.
Toghyani, M., Kajbaf, M.B., & Ghamarani, A. (2018). What Does Islamic Lifestyle Say about Depression Management?. Zahedan Journal of Research and Medical Science, 20(7), 67766.
Walaa M.Sabry, & Adarsh Vohra (2013). Role of Islam in the management of Psychiatric disorders. Indian Journal of Psychiatry, 55( 2), 205–214.
Wisdom, J., & Creswell JW. (2013). Mixed Methods: Integrating Quantitative and Qualitative Data Collection and Analysis While Studying Patient-Centered Medical Home Models. Rockville, MD: Agency for Healthcare Research and Quality. AHRQ Publication No. 13-0028-EF.
Yan, Z.,Gaspar, R., & Zhu, T. (2019). Emerging technologies, Human behaviour and human behavior and emerging technologies. Wiley Online Library. Capaian pada 3 Februari 2020 dari, https://www.researchgate.net/publication/330810847_Editorial_Emerging_technologies_human_behavior_and_human_behavior_and_emerging_technologies
Yatimah Sarmani & Mohd Tajudin Mingal. (2011). Teori Kaunseling Al-Ghazali. Kuala Lumpur: PTS Publication.
Published
2020-12-01
How to Cite
Abdul Aziz, A. R., Shafie, A. A. H., Ali, Z. and Dzainal, N. D. S. (2020) “Pengamalan Nilai Agama dalam Mengatasi Kemurungan Semasa Pandemik COVID-19”, Malaysian Journal of Social Sciences and Humanities (MJSSH), 5(12), pp. 31 - 44. doi: 10.47405/mjssh.v5i12.593.
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