Spirituality in health care

Sheikh Abū Ṭālib al-Makkī was a scholar of Sufism respected in the Islamic world. His work, Qūt al-Qulūb, is a major source of reference to sages of the past and present. Many Islamic scholars use Maqamāt al-Aḥwāl's theory as a module and rehabilitation guideline for a number of diseases that affect the human soul. Paedophilia, according to the Diagnostic and Statistical Manual Disorder (DSM-5) falls into a category of mental disorders, with some experts considering paedophiles as being mentally insane. In this regard, the main objective of this study was to analyse the implementation of maqām al-ṣabr (stage of patience), according to al-Makkī, as a concept of paedophilia rehabilitation psychotherapy. Using qualitative methods, this study found maqām al-ṣabr to be a crucial element in the recovery from paedophilia. Therefore, this article hopes to integrate the elements of patiencee stage with rehabilitation psychotherapy to develop one of the best treatment modules in the rehab...

Pengasih merupakan Badan Bukan Kerajaan (NGO) yang aktif membantu merawat dan memulihkan masalah ketagihan dadah dan mempunyai program tersendiri untuk penghuninya iaitu modul Terapi Komuniti dan program kerohanian untuk proses pemulihan dan rawatan mereka. Program tersebut menerapkan nilai-nilai Islam untuk menambah kefahaman dan penghayatan penghuni seterusnya menjadi pendorong kepada mereka untuk memperbaiki akhlak dan kesilapan lampau. Artikel ini mengupas nilai-nilai Islam yang diterapkan dan menganalisis kaedah pelaksanaan penerapan nilai-nilai Islam melalui Program Terapi Komuniti. Kajian ini menggunakan pendekatan kualitatif dengan teknik analisis dokumentasi bagi mendapatkan informasi tentang nilai-nilai Islam yang diterapkan dalam program tersebut. Selain itu, temu bual dan pemerhatian turut serta digunakan untuk mendapatkan data. Dapatan kajian menunjukkan nilai dedikasi, kerjasama, tekun, tanggungjawab, bersih dan disiplin menjadi keutamaan dalam program ini selain darip...

Sheikh Abū Ṭālib al-Makkī was a scholar of Sufism respected in the Islamic world. His work, Qūt al-Qulūb, is a major source of reference to sages of the past and present. Many Islamic scholars use Maqamāt al-Aḥwāl's theory as a module and rehabilitation guideline for a number of diseases that affect the human soul. Paedophilia, according to the Diagnostic and Statistical Manual Disorder (DSM-5) falls into a category of mental disorders, with some experts considering paedophiles as being mentally insane. In this regard, the main objective of this study was to analyse the implementation of maqām al-ṣabr (stage of patience), according to al-Makkī, as a concept of paedophilia rehabilitation psychotherapy. Using qualitative methods, this study found maqām al-ṣabr to be a crucial element in the recovery from paedophilia. Therefore, this article hopes to integrate the elements of patiencee stage with rehabilitation psychotherapy to develop one of the best treatment modules in the rehab...

Sejak tahun kebelakangan ini, jumlah atau purata kanak-kanak di seluruh dunia yang dilahirkan dalam keadaan autisme semakin bertambah. Pelbagai pendekatan psikoterapi Barat digunakan bagi meningkatkan perkembangan diri mereka. Namun begitu, kaedah yang diterapkan didapati mengabaikan konsep spiritual atau kerohanian. Artikel yang membincangkan pendekatan psikoterapi Islam terhadap kanak-kanak autistik ini menggunakan metode kepustakaan bagi pengumpulan data berdasarkan sorotan kajian lepas, dan metode analisis kandungan bagi penganalisisan data. Ia menghuraikan pendekatan psikoterapi Islam merangkumi solat dan zikir yang dicadangkan pengaplikasiannya terhadap kanak-kanak autistik. Solat yang merupakan tiang agama adalah sangat penting dalam pembinaan diri insan, manakala zikir pula adalah pelengkap kepada solat tersebut. Kanak-kanak autistik didapati mampu dan mudah untuk melaksanakan kedua-dua amalan ibadah ini walaupun mereka mempunyai keterhadan upaya. Justeru, dapat disimpulkan ...

There are both spiritual and physical aspects to every human being. Good spiritual health leads to good bodily health. In order to enjoy a long and prosperous life, these two parts must work together harmoniously. To have a healthy soul or spirituality means to have a strong spiritual component inside oneself. Due to its role as a centre of desires, the soul component is a driving force behind human bodily acts and behaviours. The purpose of this paper is to provide an explanation of the notion and significance of prayer in a Muslim's quest to cultivate a positive character. Through research on book literacy, data were analysed using content analysis methodologies. The study's findings revealed that prayer is one of the elements in the Islamic psychotherapy method that corresponds with Iman psychotherapy, 'Ibadah psychotherapy, and Tasawwuf psychotherapy. Psychospiritual therapy is one of the ways a Muslim can develop his consciousness as a servant while also serving as a reminder of Allah SWT's limitless power and magnificence. A man might interact with Allah SWT as he prays and gain a sense of serenity in his spirit as a result.

Ibadah di dalam Islam merupakan salah satu mekanisme yang diakui berpengaruh dalam membentuk perilaku manusia. Sehubungan itu, terdapat banyak kajian menunjukkan masalah salah laku seksual remaja mutakhir ini dikenal pasti berpunca daripada pengabaian aspek ibadah. Bagi tujuan pemulihan dan perlindungan, Taman Seri Puteri Cheras (TSPC) dan Baitul Ehsan (BES) merupakan antara institusi yang diwujudkan secara khusus dalam mengendalikan isu-isu salah laku termasuk salah laku seksual membabitkan remaja. Justeru, artikel ini bertujuan untuk menganalisis sejauh manakah aspek ibadah diberikan tumpuan dalam proses pemulihan remaja bermasalah salah laku khususnya salah laku seksual di TSPC dan BES. Berdasarkan penelitian ke atas dokumen, temu bual dan pemerhatian yang telah dijalankan, implementasi aspek ibadah Islam di TSPC dan BES terkandung dalam modul khusus yang dirangka bagi tujuan pemulihan salah laku seksual remaja. Kedua-dua modul yang digunakan oleh pusat perlindungan tersebut menu...

ABSTRAK Dalam konteks Malaysia, masyarakat kini sememangnya sedang bergelut dengan masalah keruntuhan akhlak yang begitu membimbangkan khususnya membabitkan golongan remaja, antaranya masalah kehamilan luar nikah. Hakikatnya, perbincangan mengenai topik akhlak telah mengisi hampir satu pertiga daripada kandungan alQuran. Selain itu, matlamat Nabi Muhammad SAW diutuskan juga adalah untuk memperbaiki akhlak manusia. Bertitik tolak dari kesedaran pelbagai pihak terhadap keutamaan akhlak sebagaimana yang ditekankan oleh Islam, maka usaha-usaha pemulihan akhlak kini giat dijalankan. Pusat perlindungan wanita menjadi antara institusi penting yang diwujudkan secara khusus bagi menjalankan proses pemulihan akhlak remaja bermasalah, sebagai contoh pusat perlindungan wanita Baitul Ehsan (BES) dan Kompleks Dar Assaadah (KDS). Justeru, satu kajian dijalankan bagi melihat sejauh manakah kedua-dua pusat perlindungan ini komited dalam menjalankan usaha-usaha pemulihan akhlak remaja bermasalah. Kaj...

Ibadah di dalam Islam merupakan salah satu mekanisme yang diakui berpengaruh dalam membentuk perilaku manusia. Sehubungan itu, terdapat banyak kajian menunjukkan masalah salah laku seksual remaja mutakhir ini dikenal pasti berpunca daripada pengabaian aspek ibadah. Bagi tujuan pemulihan dan perlindungan, Taman Seri Puteri Cheras (TSPC) dan Baitul Ehsan (BES) merupakan antara institusi yang diwujudkan secara khusus dalam mengendalikan isu-isu salah laku termasuk salah laku seksual membabitkan remaja. Justeru, artikel ini bertujuan untuk menganalisis sejauh manakah aspek ibadah diberikan tumpuan dalam proses pemulihan remaja bermasalah salah laku khususnya salah laku seksual di TSPC dan BES. Berdasarkan penelitian ke atas dokumen, temu bual dan pemerhatian yang telah dijalankan, implementasi aspek ibadah Islam di TSPC dan BES terkandung dalam modul khusus yang dirangka bagi tujuan pemulihan salah laku seksual remaja. Kedua-dua modul yang digunakan oleh pusat perlindungan tersebut menu...

ABSTRAK Dalam konteks Malaysia, masyarakat kini sememangnya sedang bergelut dengan masalah keruntuhan akhlak yang begitu membimbangkan khususnya membabitkan golongan remaja, antaranya masalah kehamilan luar nikah. Hakikatnya, perbincangan mengenai topik akhlak telah mengisi hampir satu pertiga daripada kandungan alQuran. Selain itu, matlamat Nabi Muhammad SAW diutuskan juga adalah untuk memperbaiki akhlak manusia. Bertitik tolak dari kesedaran pelbagai pihak terhadap keutamaan akhlak sebagaimana yang ditekankan oleh Islam, maka usaha-usaha pemulihan akhlak kini giat dijalankan. Pusat perlindungan wanita menjadi antara institusi penting yang diwujudkan secara khusus bagi menjalankan proses pemulihan akhlak remaja bermasalah, sebagai contoh pusat perlindungan wanita Baitul Ehsan (BES) dan Kompleks Dar Assaadah (KDS). Justeru, satu kajian dijalankan bagi melihat sejauh manakah kedua-dua pusat perlindungan ini komited dalam menjalankan usaha-usaha pemulihan akhlak remaja bermasalah. Kaj...

Ibadah di dalam Islam merupakan salah satu mekanisme yang diakui berpengaruh dalam membentuk perilaku manusia. Sehubungan itu, terdapat banyak kajian menunjukkan masalah salah laku seksual remaja mutakhir ini dikenal pasti berpunca daripada pengabaian aspek ibadah. Bagi tujuan pemulihan dan perlindungan, Taman Seri Puteri Cheras (TSPC) dan Baitul Ehsan (BES) merupakan antara institusi yang diwujudkan secara khusus dalam mengendalikan isu-isu salah laku termasuk salah laku seksual membabitkan remaja. Justeru, artikel ini bertujuan untuk menganalisis sejauh manakah aspek ibadah diberikan tumpuan dalam proses pemulihan remaja bermasalah salah laku khususnya salah laku seksual di TSPC dan BES. Berdasarkan penelitian ke atas dokumen, temu bual dan pemerhatian yang telah dijalankan, implementasi aspek ibadah Islam di TSPC dan BES terkandung dalam modul khusus yang dirangka bagi tujuan pemulihan salah laku seksual remaja. Kedua-dua modul yang digunakan oleh pusat perlindungan tersebut menu...

Spirituality is a highly contested concept. Within the nursing literature, there are a huge range and diversity of definitions, some of which appear coherent whereas others seem quite disparate and unconnected. This vagueness within the nursing literature has led some to suggest that spirituality is so diverse as to be meaningless. Are the critics correct in asserting that the vagueness that surrounds spirituality invalidates it as a significant aspect of care? We think not. It is in fact the vagueness of the concept that is its strength and value. In this paper, we offer a critique of the general apologetic that surrounds the use of the language of spirituality in nursing. With the critics, we agree that the term 'spirituality' is used in endlessly different and loose ways. Similarly, we agree that these varied definitions may not refer to constant essences or objects within people or in the world. However, we fundamentally disagree that this makes spirituality irrelevant or of little practical utility. Quite the opposite; properly understood, the vagueness and lack of clarity around the term spirituality is actually a strength that has powerful political, social, and clinical implications. We develop an understanding of spirituality as a way of naming absences and recognizing gaps in healthcare provision as well as a prophetic challenge to some of the ways in which we practise health care within a secular and sometimes secularizing context such as the National Health Service.

Interest in and recognition of the function of religious and spiritual coping in adjustment to serious illness has been growing. In particular, there has been increasing interest in the importance of understanding and valuing patients' individual spirituality as a function of providing appropriate support, particularly as part of nursing practice. This stems partly from the influence and application of palliative care principles in a range of care settings and not just hospices. Four decades of professional rhetoric have emphasised the importance of care for the 'whole' person in terms of spiritual as well as psychological, physical and social needs, without evaluating its impacts on patients or considering whether this approach is realistic in every case. Professional ideology within palliative care has been dominant in influencing a culture of openness between professional health workers and dying patients in their care, with attention to spiritual needs an increasing ...

ABSTRAK Dalam konteks Malaysia, masyarakat kini sememangnya sedang bergelut dengan masalah keruntuhan akhlak yang begitu membimbangkan khususnya membabitkan golongan remaja, antaranya masalah kehamilan luar nikah. Hakikatnya, perbincangan mengenai topik akhlak telah mengisi hampir satu pertiga daripada kandungan alQuran. Selain itu, matlamat Nabi Muhammad SAW diutuskan juga adalah untuk memperbaiki akhlak manusia. Bertitik tolak dari kesedaran pelbagai pihak terhadap keutamaan akhlak sebagaimana yang ditekankan oleh Islam, maka usaha-usaha pemulihan akhlak kini giat dijalankan. Pusat perlindungan wanita menjadi antara institusi penting yang diwujudkan secara khusus bagi menjalankan proses pemulihan akhlak remaja bermasalah, sebagai contoh pusat perlindungan wanita Baitul Ehsan (BES) dan Kompleks Dar Assaadah (KDS). Justeru, satu kajian dijalankan bagi melihat sejauh manakah kedua-dua pusat perlindungan ini komited dalam menjalankan usaha-usaha pemulihan akhlak remaja bermasalah. Kaj...

and formal use of peer teaching and learning, and one included study Cortazzi et al. (2001) reported on the use of both incidental, anecdotal and formal peer teaching and learning strategies, as reported in the outcomes 'Narratives mediate learning by re-telling experience, students learn by reflection' (Secomb 2008). In health science education literature many learning outcomes are self reported, peer evaluated, client reported or clinician evaluated, therefore level of evidence is considered but not central to the investigation (Secomb 2008). The inclusion of this type of information can highlight significant factors and further research responsibilities and possibilities (Secomb 2008), but the research design needs to clear (Altman 2002), and the meaning contextualised within existing literature, and evaluation and inclusion strategies outlined. As with this review, not all the outcomes discussed in the main text as relevant to the research question made the final reporting, in Table 2 'The significant findings for clinical practice from this systematic review of literature' (Secomb 2008). When it became evident that statistical meta-analysis was unachievable, a meta-synthesis which provided consistency and comparability between studies their designs and results was used.

and formal use of peer teaching and learning, and one included study Cortazzi et al. (2001) reported on the use of both incidental, anecdotal and formal peer teaching and learning strategies, as reported in the outcomes 'Narratives mediate learning by re-telling experience, students learn by reflection' (Secomb 2008). In health science education literature many learning outcomes are self reported, peer evaluated, client reported or clinician evaluated, therefore level of evidence is considered but not central to the investigation (Secomb 2008). The inclusion of this type of information can highlight significant factors and further research responsibilities and possibilities (Secomb 2008), but the research design needs to clear (Altman 2002), and the meaning contextualised within existing literature, and evaluation and inclusion strategies outlined. As with this review, not all the outcomes discussed in the main text as relevant to the research question made the final reporting, in Table 2 'The significant findings for clinical practice from this systematic review of literature' (Secomb 2008). When it became evident that statistical meta-analysis was unachievable, a meta-synthesis which provided consistency and comparability between studies their designs and results was used.

Meaning of spirituality: implications for nursing practice Background. This research outlines some preliminary findings emerging from a grounded theory investigation into the 'meaning of spirituality'. These initial results raise some important questions about the terminology and language that nurses use regarding the term spirituality. It seems that many of the policy directives and statutory guidelines make two major assumptions regarding 'spirituality'. Firstly, patients and nurses are aware and understand the concept, and secondly, patients may require their spiritual needs to be met. These preliminary findings suggest that a dichotomy is emerging between professional assumption and patient expectation regarding the meaning of spirituality. Aim. The study had one broad research aim, to gain a deeper insight into how patients, nurses, and people from the major world religions understand the concept of 'spirituality'. Design. A qualitative research design was used involving a grounded theory method of inquiry. It was felt that this qualitative method would aid the investigation of this subjective dimension of peoples' existence, enabling existing theoretical constructs and arguments to be tested. Methods. The constant comparative method was used throughout the data collection and analysis. Analysis was undertaken at two levels, 'overview analysis' and 'line-by-line analysis'. This enabled the creation of categories and central themes. Results. Constant comparative analysis resulted in the formation of several categories and central themes. Two categories presented and discussed in detail are 'definitions of spirituality', and 'diverse perceptions of spirituality'. Conclusion. It would seem that there is now an urgent need for nursing to evaluate and perhaps adjust its vision regarding what constitutes spirituality. Such an approach may serve to reduce the gap between policy and public expectation. Relevance to clinical practice. It seems that there may be no 'precise' terminology associated with the language used to define spirituality, raising possible implications for nursing practice and nurse education.

Spirituality is a highly contested concept. Within the nursing literature, there are a huge range and diversity of definitions, some of which appear coherent whereas others seem quite disparate and unconnected. This vagueness within the nursing literature has led some to suggest that spirituality is so diverse as to be meaningless. Are the critics correct in asserting that the vagueness that surrounds spirituality invalidates it as a significant aspect of care? We think not. It is in fact the vagueness of the concept that is its strength and value. In this paper, we offer a critique of the general apologetic that surrounds the use of the language of spirituality in nursing. With the critics, we agree that the term 'spirituality' is used in endlessly different and loose ways. Similarly, we agree that these varied definitions may not refer to constant essences or objects within people or in the world. However, we fundamentally disagree that this makes spirituality irrelevant or of little practical utility. Quite the opposite; properly understood, the vagueness and lack of clarity around the term spirituality is actually a strength that has powerful political, social, and clinical implications. We develop an understanding of spirituality as a way of naming absences and recognizing gaps in healthcare provision as well as a prophetic challenge to some of the ways in which we practise health care within a secular and sometimes secularizing context such as the National Health Service.

John Paley has rightly observed that, while spirituality is widely discussed in the nursing literature, the discussions are uncritical and unproblematic. In an effort 'to reconfigure the spirituality-in-nursing debate, and to position it where it belongs: in the literature on health psychology and social psychology, and not in a disciplinary cul-de-sac labelled "unfathomable mystery" ', Paley has proposed an alternative, reductionist approach to spirituality. In this paper, I identify two critiques developed by Paley: one political, the other 'logical'. Paley's political critique claims the concept of 'spirituality' has been appropriated by nursing theorists as part of an attempt to accrue professional power and jurisdiction over occupational territory. I suggest that Paley's analysis masks his own exclusivist, secularizing jurisdictional claim made at the expense of spirituality. Paley's so-called 'logical' critique is motivated by an intention to 'determine what the "spirituality" terrain looks like from the naturalistic point of view'. However, noting a number of inconsistencies, I challenge his 'logical move' as a naïve attack on a straw man. In place of Paley's reductionism, I propose my own alternative alternative and argue (after Foucault) that 'spirituality' is a discourse, a non-reductionist attempt, in a post-religious society, to speak about the human condition open to the unknown. I conclude with a definition and a description of empirically congruent spirituality.

Salah laku seksual bukan suatu perkara asing di Malaysia. Ia merupakan isu global yang mengundang kebimbangan dan menggugat kesejahteraan hidup masyarakat. Bertitik tolak daripada itu, program intervensi berbentuk pemulihan telah diwujudkan bagi membantu mereka yang terjebak dengan tingkah laku anti sosial ini bagi memulihkan fizikal dan spiritual mereka. Kewujudan institusi pemulihan dan pusat koreksional di Malaysia kini merupakan platform yang berperanan penting dalam melaksanakan program pemulihan akhlak dengan merangka pelbagai pengisian dan pendekatan. Secara ringkasnya, terdapat dua bentuk pemulihan akhlak iaitu pemulihan di institusi dan pemulihan dalam komuniti. Justeru, makalah ini akan meninjau bentuk-bentuk pemulihan akhlak di institusi pemulihan dan pusat koreksional bagi pesalah seks di Malaysia. Kajian ini berbentuk kualitatif dengan menggunakan metode analisis deskriptif daripada hasil dapatan kajian-kajian yang lepas. Hasil tinjauan terhadap kajian-kajian lepas mendapati secara umumnya, bentuk pemulihan akhlak di rata-rata institusi pemulihan dan pusat koreksional dapat dibahagikan kepada empat bentuk iaitu pemulihan berasaskan keagamaan/kerohanian, pemulihan berasaskan bimbingan dan kaunseling Islam, pemulihan berasaskan pengintegrasian latihan vokasional dan pendidikan serta pemulihan berasaskan pembangunan fizikal dan sosial.

Sheikh Abū Ṭālib al-Makkī was a scholar of Sufism respected in the
Islamic world. His work, Qūt al-Qulūb, is a major source of
reference to sages of the past and present. Many Islamic scholars
use Maqamāt al-Aḥwāl's theory as a module and rehabilitation
guideline for a number of diseases that affect the human soul.
Paedophilia, according to the Diagnostic and Statistical Manual
Disorder (DSM-5) falls into a category of mental disorders, with
some experts considering paedophiles as being mentally insane. In
this regard, the main objective of this study was to analyse the
implementation of maqām al-ṣabr (stage of patience), according to
al-Makkī, as a concept of paedophilia rehabilitation psychotherapy.
Using qualitative methods, this study found maqām al-ṣabr to be a
crucial element in the recovery from paedophilia. Therefore, this
article hopes to integrate the elements of patiencee stage with
rehabilitation psychotherapy to develop one of the best treatment
modules in the rehabilitation of paedophilia in Malaysia.

Abstrak: Setiap institusi pemulihan yang diwujudkan mempunyai pendekatan yang tersendiri dalam proses pemulihan penghuni. Proses pemulihan secara jelasnya telah memberikan pelbagai pengalaman baru kepada penghuni yang mungkin tidak diperoleh di luar institusi. Secara umumnya, setiap penghuni yang ditempatkan di pusat pemulihan terbabit dengan pelbagai masalah keruntuhan akhlak yang memberi kesan kepada perkembangan emosi, sosial dan kerohanian mereka. Justeru, artikel ini akan meneroka dan menganalisis sejauh mana pengalaman yang dilalui oleh penghuni sepanjang menjalani proses pemulihan dapat membantu mereka dalam konteks perubahan tingkah laku. Secara khususnya, kajian yang dijalankan berbentuk kualitatif dengan menggunakan dua teknik utama dalam pengumpulan data iaitu temu bual serta pemerhatian. Sebanyak empat (4) orang informan telah dipilih dari dua institusi pemulihan yang berbeza iaitu Baitul Ehsan dan Kompleks Dar Assaadah. Semua informan yang dipilih menggunakan kaedah pensampelan bertujuan telah ditemu bual berpandukan soalan yang dibina secara separa berstruktur. Soalan temu bual dibahagikan kepada empat tema iaitu kerohanian, emosi, intelek dan akhlak yang diukur berdasarkan tiga indikator utama dalam proses pemulihan iaitu penanaman, pengukuhan dan penghayatan. Kajian mendapati proses pemulihan di kedua-dua institusi telah memberikan pelbagai pengalaman positif kepada penghuni serta membantu mereka terutamanya dalam aspek perubahan tingkah laku ke arah menjadi manusia yang lebih baik. Abstract: Each rehabilitation institution has its own approach and process to their resident. The rehabilitation process provided a new experience for residents who may not be available outside. Generally, every resident in a rehabilitation center is affected by a range of moral dilemmas that affect their emotional, social and spiritual development. Therefore, this article will explore and analyze the experienced by residents during the recovery process can help them in the context of behavioural change. Specifically, the study was conducted qualitatively using two main techniques in data collection, interview and observation. Four (4) informants were selected from two different rehabilitation institutions, Baitul Ehsan and Kompleks Dar Assaadah. All informants selected using the purposive sampling were interviewed based on a semi structured questionnaire. The questions are divided into four themes, spiritual, emotional, intellectual and moral that are based on three key indicators of the healing process; cultivation, strengthening and appreciation. Studies show that the recovery process at both institutions has provided many positive experiences for residents and helped them especially in terms of changing behaviours towards becoming better human.

Nama sebenar Abu Talib al-Makki ialah Abu Talib Muhammad Ibn ‘Ali Ibn ‘Atiyyah al-Harith al-‘Ajami al-Makki merupakan salah seorang tokoh ilmuan Islam yang terkenal khususnya dalam ilmu tasawuf. Ketokohan beliau dalam bidang tersebut telah diakui oleh ramai sarjana dan tokoh Islam antaranya ialah Abu Hamid al-Ghazali. Ini dapat dibuktikan dengan hasil penulisan yang beliau tinggalkan iaitu karya Qut al-Qulub merupakan karya agung dalam bidang tasawuf yang menjadi rujukan utama dalam bidang ini. Karya tersebut banyak menonjolkan elemen-elemen spiritual dan pengalaman kerohanian dalam usaha pembangunan rohani yang dilakarkan secara teratur serta sistematik antaranya ialah perbahasan mengenai konsep maqamat. Secara umumnya maqamat ialah suatu kedudukan atau tingkatan spiritual yang
memerlukan usaha untuk mencapai dan berpindah dari satu maqam ke maqam yang lebih tinggi dalam perjalanan kerohanian seorang salik. Kesungguhan dan usaha ini, sebenarnya mengandungi nilai-nilai spiritual yang tinggi dan didapati mampu untuk
menyelesaikan masalah-masalah yang berkaitan dengan psikologi manusia. Oleh yang demikian, makalah ini akan membincangkan serta mengupas konsep maqamat yang telah dibahaskan oleh Abu Talib al-Makki dalam kitab Qut al-Qulubnya sebagai
elemen psikoterapi Islam dalam usaha untuk mambangunkan psikologi insan. Keunggulan psikologi insan dapat menyumbangkan kepada kebaikan dan
kebahagiaan hidup diri individu, masyarakat dan alam sekeliling sebagai khalifah di muka bumi ini.

Khadher Ahmad, Mohd Farhan Md Ariffin & Muhammad Ikhlas Rosele. 2019. PROGNOSIS MASYARAKAT MUSLIM TERHADAP PARADIGMA PENGUBATAN ISLAM DI MALAYSIA. Jurnal Usuluddin, APIUM, (ISSN: 1394-3723), bil. 47 (2): 115-130 (Indexed by MyCite & MyJurnal)

ABSTRAK Pengasih merupakan Badan Bukan Kerajaan (NGO) yang aktif membantu merawat dan memulihkan masalah ketagihan dadah dan mempunyai program tersendiri untuk penghuninya iaitu modul Terapi Komuniti dan program kerohanian untuk proses pemulihan dan rawatan mereka. Program tersebut menerapkan nilai-nilai Islam untuk menambah kefahaman dan penghayatan penghuni seterusnya menjadi pendorong kepada mereka untuk memperbaiki akhlak dan kesilapan lampau. Artikel ini mengupas nilai-nilai Islam yang diterapkan dan menganalisis kaedah pelaksanaan penerapan nilai-nilai Islam melalui Program Terapi Komuniti. Kajian ini menggunakan pendekatan kualitatif dengan teknik analisis dokumentasi bagi mendapatkan informasi tentang nilai-nilai Islam yang diterapkan dalam program tersebut. Selain itu, temu bual dan pemerhatian turut serta digunakan untuk mendapatkan data. Dapatan kajian menunjukkan nilai dedikasi, kerjasama, tekun, tanggungjawab, bersih dan disiplin menjadi keutamaan dalam program ini selain daripada nilai-nilai lain yang seumpamanya. Ini bertujuan untuk membentuk peribadi penghuni yang komited ke arah pembaikan diri, bersungguh-sungguh, rajin dan mempunyai matlamat yang jelas apabila dibebaskan kelak. Malah sifat ini bakal membawa satu transformasi baru dalam kehidupan mereka selanjutnya. Kata kunci: Terapi komuniti; penerapan nilai-nilai Islam; nilai-nilai Islam; Pengasih; residen ABSTRACT Pengasih is the Non-Governmental Organisations (NGOs) active in helping treat and rehab drug addiction and has its own program for resident namely Therapy Community and spiritual programme for the rehability process and treatment. The programme implement Islamic values to increase the understanding and appreciation of residents became the impetus for them to edify of the past. This article discuss how Islamic values applied, and also analyze the implementation of method Islamic values through Therapy Community. This research uses a qualitative approach to the techniques of analysis documentation for information about Islamic values used in this program. In addition, interviews and participating observations used to obtain data. The findings of this study show the dedication, cooperation, commitment, responsibility and discipline to be a priority in the program. It aims to form a residents who are committed towards self improvement, earnest, diligent and has a clear goal when released. In fact, this attitude is set to bring a new transformation in their lives further. PENDAHULUAN Sebagai sebuah institusi badan bukan kerajaan yang aktif dalam rawatan dan pemulihan dadah, Pengasih Malaysia memiliki program khusus iaitu Terapi Komuniti dijalankan ke atas residen (gelaran kepada penghuni) mereka. Program khusus ini diisi dengan nilai-nilai Islam sebagai didikan dan bimbingan supaya mereka dapat menjalani kehidupan yang lebih baik di sisi agama dan di sisi manusia. Sehubungan itu, artikel ini mengupas sebelas tunggak nilai Islam, seterusnya menganalisis kaedah nilai-nilai ini diimplementasikan oleh residen. Artikel ini bermula dengan tinjauan literatur mengenai nilai-nilai Islam kemudian diikuti dengan perbincangan tentang aspek pelaksanaannya di premis kajian iaitu Pengasih Malaysia. Perbincangan pelaksanaan ini adalah berdasarkan metode dokumentasi, temu bual dan pemerhatian turut serta. PENGERTIAN NILAI-NILAI ISLAM Nilai bermaksud kualiti, mutu, taraf dan sifat ketinggian dari sudut pemikiran, agama dan kemasyarakatan (Kamus Dewan 1994). Istilah nilai dibahagikan kepada tiga konteks besar (Zdzislaw Najder1975), Quantitative, Attribute dan Axiology. Dalam bahasa Inggeris nilai ditafsirkan sebagai value (Oxford Advanced Learner's Dictionary 2005), kerana ia sering dikaitkan dengan nilai-nilai yang perlu ada di dalam jiwa manusia. Artikel 6.indd 141 17/12/2018 15:18:35

ABSTRAK Dalam konteks Malaysia, masyarakat kini sememangnya sedang bergelut dengan masalah keruntuhan akhlak yang begitu membimbangkan khususnya membabitkan golongan remaja, antaranya masalah kehamilan luar nikah. Hakikatnya, perbincangan mengenai topik akhlak telah mengisi hampir satu pertiga daripada kandungan al-Quran. Selain itu, matlamat Nabi Muhammad SAW diutuskan juga adalah untuk memperbaiki akhlak manusia. Bertitik tolak dari kesedaran pelbagai pihak terhadap keutamaan akhlak sebagaimana yang ditekankan oleh Islam, maka usaha-usaha pemulihan akhlak kini giat dijalankan. Pusat perlindungan wanita menjadi antara institusi penting yang diwujudkan secara khusus bagi menjalankan proses pemulihan akhlak remaja bermasalah, sebagai contoh pusat perlindungan wanita Baitul Ehsan (BES) dan Kompleks Dar Assaadah (KDS). Justeru, satu kajian dijalankan bagi melihat sejauh manakah kedua-dua pusat perlindungan ini komited dalam

It is crucial to incorporate religious and psychospiritual health elements in the structured instrumentations modules used on the residents of rehab centres. Both elements can produce positive desired effects. The embedment of both elements can also contribute as a training and rehabilitation process for those who have previously involved in negative activities. This study attempts

Ibadah di dalam Islam merupakan salah satu mekanisme yang diakui berpengaruh dalam membentuk perilaku manusia.
Sehubungan itu, terdapat banyak kajian menunjukkan masalah salah laku seksual remaja mutakhir ini dikenal pasti
berpunca dari pengabaian aspek ibadah. Bagi tujuan pemulihan dan perlindungan, Taman Seri Puteri Cheras (TSPC)
dan Baitul Ehsan (BES) merupakan antara institusi yang diwujudkan secara khusus dalam mengendalikan isu-isu
salah laku termasuk salah laku seksual membabitkan remaja. Justeru, artikel ini bertujuan untuk menganalisis sejauh
manakah aspek ibadah diberikan tumpuan dalam proses pemulihan remaja bermasalah salah laku khususnya salah
laku seksual di TSPC dan BES. Berdasarkan penelitian ke atas dokumen, temu bual dan pemerhatian yang telah
dijalankan, implementasi aspek ibadah Islam di TSPC dan BES terkandung dalam modul khusus yang dirangka bagi
tujuan pemulihan salah laku seksual remaja. Kedua-dua modul yang digunakan oleh pusat perlindungan tersebut
menumpukan kepada proses pengajaran dan pembelajaran secara teori serta amali merangkumi ibadah khusus dan
umum dengan menggunakan kaedah tertentu yang akan dibincangkan di dalam artikel ini.

It is crucial to incorporate religious and psychospiritual health elements in the structured instrumentations modules used on the residents of rehab centres. Both elements can produce positive desired effects. The embedment of both elements can also contribute as a training and rehabilitation process for those who have previously involved in negative activities. This study attempts

Aims. To discuss some of the challenges of conceptualising spirituality and religion for healthcare practice. Background. With the growing interest in spirituality in healthcare, has come the inevitable task of trying to conceptualise spirituality, a daunting task given the amorphous nature of spirituality, the changing understandings of spirituality among individuals and the diverse globalised society within which this task is taking place. Spirituality's relationship to religion is a particularly challenging point of debate. Design. Critical review. Conclusions. Three social and historical conditions -located in the context of Western thought -have contributed to current conceptualisations of spirituality and religion: the diminishment of the social authority of religion as a result of the Enlightenment focus on reason, the rise of a postmodern spirituality emphasising spiritual experience and current tensions over the ideological and political roles of religion in society. The trend to minimise the social influence of religion is a particular Western bias that seems to ignore the global megatrend of the resurgence of religion. Current conceptualisations are critiqued on the following grounds: that they tend to be ungrounded from a rich history of theological and philosophical thought, that a particular form of elitist spirituality is emerging and that the individualistic emphasis in recent conceptualisations of spirituality diminishes the potential for societal critique and transformation while opening the door for economic and political self interest. Relevance to clinical practice. Constructing adequate conceptualisations of spirituality and religion for clinical practice entails grounding them in the wealth of centuries of philosophical and theological thinking, ensuring that they represent the diverse society that nursing serves and anchoring them within a moral view of practice.

Spirituality is a highly contested concept. Within the nursing literature, there are a huge range and diversity of definitions, some of which appear coherent whereas others seem quite disparate and unconnected. This vagueness within the nursing literature has led some to suggest that spirituality is so diverse as to be meaningless. Are the critics correct in asserting that the vagueness that surrounds spirituality invalidates it as a significant aspect of care? We think not. It is in fact the vagueness of the concept that is its strength and value. In this paper, we offer a critique of the general apologetic that surrounds the use of the language of spirituality in nursing. With the critics, we agree that the term 'spirituality' is used in endlessly different and loose ways. Similarly, we agree that these varied definitions may not refer to constant essences or objects within people or in the world. However, we fundamentally disagree that this makes spirituality irrelevant or of little practical utility. Quite the opposite; properly understood, the vagueness and lack of clarity around the term spirituality is actually a strength that has powerful political, social, and clinical implications. We develop an understanding of spirituality as a way of naming absences and recognizing gaps in healthcare provision as well as a prophetic challenge to some of the ways in which we practise health care within a secular and sometimes secularizing context such as the National Health Service.

Jabatan Penjara Malaysia merupakan sebuah entiti koreksi yang profesional di negara ini. Ia menyediakan program khusus bagi banduanita melalui Program Pembangunan Insan untuk memulihkan mereka, khususnya dari aspek sahsiah. Program ini turut menerapkan nilai-nilai Islam. Sehubungan itu, artikel ini mengupas nilai-nilai Islam yang diterapkan, dan menganalisis kaedah pelaksanaan penerapan nilai-nilai Islam melalui Program Pembangunan Insan. Artikel ini menggunakan kajian perpustakaan bagi mendapatkan informasi tentang nilai-nilai Islam yang diterapkan dalam program ini. Selain itu, beberapa metode kajian lapangan seperti dokumentasi, temu bual, pemerhatian turut serta dan cerapan digunakan untuk mendapatkan fakta sosial. Dapatan kajian ini menunjukkan nilai dedikasi, kerjasama, tekun, tanggungjawab, bersih dan disiplin menjadi keutamaan dalam program ini selain daripada nilai-nilai lain yang seumpamanya. Ini bertujuan untuk membentuk peribadi pelatih yang komited, bersungguh-sungguh dan rajin melakukan pembaikan diri, di samping mempunyai matlamat yang baik apabila dibebaskan. Malah sifat ini bakal membawa satu transformasi baru dalam kehidupan mereka selanjutnya. Kata kunci: pemulihan, penjara, banduan, wanita Abstract Prison Department of Malaysia is a professional correctional institution with a specific Human Development Programme for the women prisoners to rejuvenate them, especially from personality aspect. This programme is imbued with Islamic values. This paper analyses the instilled Islamic values and the instillation methods in the programme. It employs a library approach to assess the infused Islamic values, and several field research approaches, such as documentation, interview, and observation, to collect the relevant facts. This paper finds that dedication, cooperation, hard-working, responsibility, cleanliness, and discipline to be the main values advocated in the programme. This is for the purpose of creating committed, serious, and diligent self-reconstruction activities. It is hoped that it could transform the women prisoners towards a better life.

Jabatan Penjara Malaysia merupakan sebuah entiti koreksi yang profesional di negara ini. Ia menyediakan program khusus bagi banduanita melalui Program Pembangunan Insan untuk memulihkan mereka, khususnya dari aspek sahsiah. Program ini turut menerapkan nilai-nilai Islam. Sehubungan itu, artikel ini mengupas nilai-nilai Islam yang diterapkan, dan menganalisis kaedah pelaksanaan penerapan nilai-nilai Islam melalui Program Pembangunan Insan. Artikel ini menggunakan kajian perpustakaan bagi mendapatkan informasi tentang nilai-nilai Islam yang diterapkan dalam program ini. Selain itu, beberapa metode kajian lapangan seperti dokumentasi, temubual, pemerhatian turut serta dan observasi digunakan untuk mendapatkan fakta sosial. Dapatan kajian ini menunjukkan nilai dedikasi, kerjasama, tekun, tanggungjawab, bersih dan disiplin menjadi keutamaan dalam program ini selain daripada nilai-nilai lain yang seumpamanya. Ini bertujuan untuk membentuk peribadi pelatih yang komited ke arah pembaikan diri, bersungguh-sungguh, rajin dan mempunyai matlamat yang jelas apabila dibebaskan kelak. Malah sifat ini bakal membawa satu transformasi baru dalam kehidupan mereka selanjutnya.

It is crucial to incorporate religious and psychospiritual health elements in the structured instrumentations modules used on the residents of rehab centres. Both elements can produce positive desired effects. The embedment of both elements can also contribute as a training and rehabilitation process for those who have previously involved in negative activities. This study attempts to examine the effectiveness of the psychospiritual moduleson the residents of Kompleks Dar Assaadah (KDS) Kuala Lumpur during their stay at the centre.The research was based on the residents’ perspective towards the programme/modules they went through. Interviews and questionnaires were used to obtain the data. The study involved 33 residents of KDS, Kuala Lumpur, who have involved in a variety of offences. This study focused on the effectiveness of religious approaches applied on the residents and to what extent the said approaches influence their spiritual health, attitudes and morals, and also on their daily activities. The overall results show that religious-based modules/approaches are capable of producing positive impacts on the residents of KDS after they undergo the programmes.

Abstract
Aim. To discuss the definition of spirituality and its limitations for nursing research. It proposes a definition that will capture more accurately the role of spirituality in health outcomes.
Background. Studies have increasingly examined spirituality in nursing research as a coping mechanism attenuating the negative impact of traumatic stress on mental health. Existing definitions of spirituality in nursing research include elements of positive emotional states (meaning, purpose, general well-being) which confound mental health outcomes.
Data sources. Medline and CINAHL databases were searched from 2007–2011 for research articles examining spirituality definitions and measures used by nurse researchers.
Discussion. An analysis of the definitions of spirituality in nursing research reveals inconsistencies and confounding mental health concepts. The authors propose defining spirituality in the context of religious involvement when conducting research, while using a broader definition of spirituality when providing spiritual care. They argue such definition provides a more appropriate method of measuring this concept in research aimed at evaluating mental health outcomes while preserving the currently used patient-defined definition of spirituality when providing spiritual care.
Nursing implications. A consistent definition of spirituality in nursing research evaluating mental health outcomes, distinct from ‘spiritual care’ in a clinical setting, is essential to avoid tautological results that are meaningless. Appropriate definitions will enable nursing researchers to more clearly identify resilience mechanisms and improved health outcomes in those exposed to traumatic stress. Conclusion. A definition of spirituality that focuses on religious involvement provides a more uniform and consistent measure for evaluating mental health outcomes in nursing research.

Spiritual care' has a valued but precarious place in contemporary UK health care. Although the term is widely used, it only attracts significant attention and resources related to care at the end of life; elsewhere, spiritual care is often under-resourced and perfunctory. The author argues that a major reason for this is that proponents of spiritual care have so far failed to speak a language comprehensible to reductionist, evidence-based practitioners and health managers. He proposes that current developments in the cognitive and evolutionary psychology of religion have the potential to provide such a language, and to refocus a subject that has been muddled by conceptual vagueness and the multiplication of assessment tools. As a result, attention to spirituality could be liberated from its current ghetto in palliative and longterm care and become more firmly embedded and integrated into everyday nursing practice.