International Journal of Public Health Science (IJPHS)

Vol. 11, No. 1, March 2022, pp. 359~368

ISSN: 2252-8806, DOI: 10.11591/ijphs.v11i1.20793  359

Therapeutic education process at An Islamic Hospital in South

Kalimantan, Indonesia

Taufik Hidayat1, Mahyuddin Barni2, Agus Setiawan3

1
Islamic Counseling Guidance Study Program, Faculty of Da'wah and Communication Studies, Antasari State Islamic University,
Banjarmasin, Indonesia
2
Islamic Education Study Program, Postgraduate Faculty, Antasari State Islamic University, Banjarmasin, Indonesia
3
Islamic Education Study Program, Faculty of Tarbiyah and Teacher Training, Sultan Aji Muhammad Idris State Islamic University,
Samarinda, Indonesia

Article Info ABSTRACT

Article history: This study aimed to determine the effect of Islamic interpersonal
competence integrity as a therapeutic education process on healing
Received Dec 15, 2020 motivation. Researchers used Sequential Explanatory Designs as a research
Revised Nov 22, 2021 design. The respondets were Muslim patients who received inpatient
Accepted Dec 2, 2021 services at the Banjarmasin Islamic Hospital. Subjects were 147 patients
who were taken sequentially using a consecutive sampling technique.
Researchers used Chi-square inferential statistical tests and Logistic
Keywords: Regression tests in quantitative analysis, while in qualitative analysis,
researchers used Taxonomic analysis. The results of the Chi-square analysis
Health workers showed that there is a significant relationship between each aspect of
Interpersonal competence Al-Luthfu (hospitality), Al-Adab (politeness), Al-'Uthfu (gentleness in the
Islamic hospital form of attention), and As-Shabru (patience) with healing motivation. The
Motivation results of the Logistics Regression analysis showed that simultaneously there
Perception of healing was a significant effect on aspects of Al-Luthfu, Al-'Uthfu, and As-Shabru on
healing motivation. Qualitatively, the process of implementing Islamic
interpersonal competence integrity education considers the patient's level of
anxiety, stress level of chronic illness and avoids patient discomfort to
nurses. This study suggested to nurses of Banjarmasin Islamic Hospital to
build a commitment to serve patients by prioritizing aspects of As-Shabru,
building Islamic-based communication, increasing educational competence,
and understanding patient characteristics.
This is an open access article under the CC BY-SA license.

Corresponding Author:
Agus Setiawan
Faculty of Tarbiyah and Teacher Training, State Islamic Institute of Samarinda
Street H. A. M. Rifaddin, Harapan Baru, Loa Janan Ilir, Samarinda City, Indonesia
Email: [email protected]

1. INTRODUCTION
Why do some sick people get well without medicine and others cannot? This research departs from
this question. Many perspectives explain the basis of the concept of health and illness in humans, ranging
from preventive, curative and rehabilitative studies, all of which are discussed in various approaches such as
medicine [1], psychology [2], epidemiology [3], service quality [4], to the concept of customer satisfaction
[5]. How about Islam? The Islamic perspective explains that "being healthy" is part of the greatest blessings
of Allah, although basically, health is not necessarily better than being sick because these two cases have the
same potential to be labelled good and evil in the sight of Allah [6]. The question is, does this then weaken
the concept of healthy? Of course not; this is precisely the focus of Islam. God gives justice that humans are
entitled to merit and sin from their health and sickness. What can be done in a state of health is better than
what can be done in a state of illness. Humans in good health can be more productive to work, worship and

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360  ISSN: 2252-8806

preach [7]. Prof. Quraish Shihab argues, "healthy" in Islam essentially describes the functioning of all human
physical and spiritual potential so that they can achieve their goals on this earth [8]; thus, a healthy human
being is "a human being who is prosperous, physically and spiritually balanced, and beneficial in his
presence on an ongoing basis" [9].
As it is known that physical and psychological are one unit [10]. The physical condition affects the
psyche and vice versa; the psychic affects the physical state [11]. Cases in the health sector show that people
who experience depression significantly affect their sleep patterns, whereas lack of sleep affects a person's
mental health [12]. This reciprocal influence shows the existence of a healthy psyche and a psychological
disorder in the sick person. This fact is the focus of researchers to explore the influence of emotional and
psychological forces in moving individuals to escape from defeat against physical pain. Because actually,
peace of mind can encourage intrinsic motivation to recover from illness so that individuals only need to get
adequate rest and treatment, not merely the result of taking drugs.
Psychologically, the urge to recover from illness is called healing motivation. When the driving
force is strong, recovery efforts will be carried out in earnest and directed so that the chances of recovery are
more significant. However, when the driving force is weak, recovery efforts are not taken seriously, so that
the possibility of recovery tends to be more prolonged or even tricky [13], [14]. Therefore, someone who is
declared to be suffering from a particular disease if he does not have a strong healing motivation is believed
to hinder the healing process [15].
In health services, the picture of the healing motivation of inpatients is an average of 2.36%-4% in
terms of aspects of positive attitudes towards illness and aspects of intrinsic motivation [16]. In the aspect of
a positive attitude towards illness, the low motivation to recover is indicated by the patient's refusal to receive
treatment from health workers; such as refusing to take medicine because there is no change after taking
medicine regularly, denying the officer's explanation and wanting to find another expert as a comparison,
complaining of pain but not wanting to follow the officer's instructions, refusing to maintain eating and
sleeping patterns. Meanwhile, the intrinsic motivation aspect is indicated by; low hope for recovery does not
want to be a burden on the family, resigned to the situation and chose death as the best way. If not handled,
the low motivation for healing will increase death in patients [17]. For this reason, the problem of healing
motivation requires intervention; Of course, the intervention that can increase knowledge and confidence to
recover is the availability of quality health services [18].
In connection with efforts to maintain the quality of health services in hospitals, it is inseparable
from the vital role of health workers (nurses). According to Patricia Iyer, in carrying out health services,
nurses have three service functions, namely: independent function, dependent function, and cooperating
function [19]. Of the three service functions, the independent function has the most challenging task because
nurses are tasked with providing calm and comfort in the patient's treatment process. This is where
interpersonal competence is needed in overcoming the problem of healing motivation because of the failure
to build a therapeutic relationship between nurses and patients [16]. Good interpersonal competence can
build a therapeutic relationship. Patients need a sense of security and comfort during the treatment process.
This feeling will arise when the patient is accepted for who he is, motivated, respected, and treated in a
friendly manner; In addition, nurses are also expected to be able to understand the patient's anxiety, do not
differentiate social status, and be responsive to any changes experienced by the patient [20], [21].
Caring for the sick does require extra patience, especially for the elderly; everything can not be
separated from the professionalism of nurses in their interpersonal roles. Although the implementation of
treatment must be professional, there is something more critical that Islam emphasizes to achieve its goal,
namely treatment with "Akhlakul Karimah", this is where the role of integrity is needed. Then, what is
integrity? According to the guidance of the Prophet, integrity is the concept of consistency in acting based on
values, ethical principles, and loyalty with full awareness and a sense of responsibility in Islam [22]. The lack
of integrity in nurses' interpersonal competence only makes interpersonal competence no more than
communication skills, with more extreme language such as "role-playing" or "acting". The behaviour that
appears is not purely based on good morals and will be finished when the show is over; in such
circumstances, nurses will do a mere routine, nothing more than physical activity that results in fatigue.
Referring to the personality of the Prophet, the morals that Muslim nurses must possess are:
i) Al-Luthfu (hospitality); a sign of humility and piety. ii) Al-Adab (courtesy); respect for patients based on
shame for fear of doing not commendable things, so they try to avoid reproach and humiliation. iii) Al-'Uthfu
(tenderness in the form of attention); the virtue of putting the patient's interests first, willing to listen to
patient complaints, trying to keep promises and helping with love. iv) As-Shabru (patient); related to the
control of lust and the search for meaning or wisdom in every good and bad experience [23]. By applying the
integrity of Islamic interpersonal competence, nurses are expected to provide peace and comfort to inpatients.
There is a process of educative interaction in the dynamics of good interpersonal relationships, such
as transfer of reference, transfer of knowledge, transfer of motivation, and supportive attention. The

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establishment of educational interactions between nurses and patients can affect the motivation to heal; this is
by what is stated in the book "Hospital Accreditation Standards 2012 version" that nurses have a dual role,
namely functioning as "therapeutic personnel as well as educators" [24]. This process occurs when the nurse
establishes contact with the patient, such as when visiting, examining, caring for, or rehabilitating in
preparation for discharge. By using the integrity of Islamic interpersonal competence, educational
interactions are carried out with a friendly attitude, courtesy, attention, and patience in the form of advice or
information. In addition, nurses also act as facilitators in establishing a conducive environment to motivate
patients to follow their directions properly. This situation is referred to as the therapeutic education process,
which starts from the pre-interaction phase (data collection and planning), the orientation phase (conducting
cognitive, psychomotor, and affective validation), the work phase (doing therapy, care, and medication), and
the termination phase (discontinuation or follow-up process) [25]. This therapeutic education is provided to
help patients better participate in treatment and make decisions about their care [26].
Based on the background above, this discussion is helpful for researchers to understand the facts
related to Ukhuwah Islamiyah, healing motivation, therapeutic education and health services with Islamic
integrity at the Banjarmasin Islamic Hospital. The main objective of this study was to "know the effect of the
integrity of Islamic interpersonal competence as a therapeutic education process with healing motivation in
patients at Banjarmasin General Hospital". Then specifically, namely: i) To determine the patient's
characteristics (including gender, age, and education), ii) To determine the frequency distribution of the
patient's healing motivation, iii) To determine the patient's perception of the integrity of Islamic interpersonal
competence in nurses, iv) To determine the partial relationship of each aspect of the integrity of Islamic
interpersonal competence (Al-Luthfu, Al-Adab, Al-'Uthfu and As-Shabru) on the motivation of healing
patients, and v) To know the process of therapeutic education during patient care and its obstacles.

2. RESEARCH METHOD
This type of research is non-experimental research which is classified as Field Research, while the
research design uses Mixed Methods [27], namely: a mixed-method that combines quantitative (closed
questions) and qualitative (open questions) approaches to answer research questions [28]. The subjects in this
study were 147 Muslim patients who received inpatient services at the Banjarmasin Islamic Hospital. The
research subjects were obtained through consecutive sampling techniques with the following criteria: patients
who have good consciousness, are treated for at least three days, receive services from the hospital 3x24
hours, and are willing to be respondents. The independent variable in this study is the integrity of Islamic
interpersonal competence (aspects that reflect it consist of Al-Luthfu, Al-Adab, Al-'Uthfu, and As-Shabru). At
the same time, the dependent variable is healing motivation.
The data collection method for the first stage (quantitative) used a Likert model scale with four
answer options (strongly agree, agree, disagree, strongly agree) and two types of statements (favourable and
unfavourable). The research scale consists of the Islamic Health Service Scale (a total of 23 items with a
reliability coefficient of 0.973) and the Healing Motivation Scale (a total of 20 items with a reliability
coefficient of 0.964). The rating on the favourite items starts from four to one, while the assessment on the
unfavourable item starts from one to four. The data obtained were then analyzed by Chi-Square (to find out
the partial relationship of each aspect of the integrity of Islamic interpersonal competence with healing
motivation) and Logistic Regression (to determine the effect of the integrity aspect of Islamic interpersonal
competence on the healing motivation simultaneously) with a significance value rule of <0.05. Second stage
(qualitative) phase, data were obtained through interviews and observations during the therapeutic education
process (covering the pre-interaction phase, orientation phase, work phase, termination phase) using an
inquiry interview and an observation guide consisting of a secondary data checklist form and a process record
form of patient therapeutic education. The data were then analyzed using Taxonomy to determine the
motivation of the patient's healing, perception of the integrity of Islamic interpersonal competence in nurses,
and the obstacles during the therapeutic education process.

3. RESULTS AND DISCUSSION

3.1. Description of research subject characteristics
This analysis aims to determine the characteristics of the research subjects consisting of gender, age,
and education level. From the analysis results, it is known that as many as 52.4% of Muslim patients are
male, and 47,6% of Muslim patients are female. Based on age characteristics, the average age of Muslim
patients receiving inpatient services at Islamic Hospital (RSI) Banjarmasin is 21-40 years (early adulthood).
Meanwhile, based on education, most Muslim patients had high school education. The results of the
descriptive analysis are pesented in Table 1.

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Table 1. Distribution of characteristics of inpatient muslim patients

Characteristics f %
Gender
Men 77 52.4%
Women 70 47.6%
Age (years old)
Advanced adulthood (61<) 2 1.4%
Middle adulthood (41-60) 38 25.9%
Early adulthood (21-40) 94 63.9%
Late teens (17-20) 10 6.8%
Early teens (16>) 3 2%
Level of education
Primary school 21 14.3%
Junior high scool 35 23.8%
Senior high school 55 37.4%
College 36 24.5%

3.2. Description of the distribution of healing motivation in patients

This analysis aims to determine the frequency distribution of healing motivation in Muslim patients
who receive inpatient services at RSI Banjarmasin. From the analysis results, it is known that as many as
59.2% of Muslim patients have high healing motivation, and 40.8% of Muslim patients have low healing
motivation. Some of the patient's answers that reflect the low motivation for healing are: i) How is it possible
to perform prayers while sick, even with the help of other people and nurses; ii) How is it possible to think
about health when you are sick; iii) Support and advice from nurses do not make health better; iv) When you
are sick, all you can do is surrender and wait to die.

3.3. Description of Islamic interpersonal competence integrity in nurses

This descriptive analysis aims to determine the percentage of Muslim patients' assessments of the
integrity of Islamic interpersonal competencies possessed by inpatient nurses at RSI Banjarmasin. The
analysis results show that as many as 41.5% of Muslim patients have a good assessment, and 58.5% of
Muslim patients have a lousy assessment. While the assessment based on aspect shows that as many as
57.8% of Muslim patients have a good assessment, and 42.2% of Muslim patients have a lousy assessment of
Al-Luthfu owned by nurses. Some of the patient's answers that reflect the low level of Al-Luthfu on nurses
include; patients think that nurses do not provide explanations about the rights and obligations of patients,
patients also feel tense when interacting with nurses, and some nurses have an attitude of not caring about the
patient's condition. In the aspect of Al-Adab, it is known that as many as 50.3% of Muslim patients have
sound judgments and 49.7% of Muslim patients have a lousy assessment. Several things experienced by
patients related to the low assessment of this aspect include feeling offended by being cornered by nurses,
and some nurses do not uphold patients' rights. In the aspect of Al-'Uthfu, the percentage of Muslim patients
who have a good assessment is 60.5%, and 39.5% of Muslim patients have a lousy assessment. Patients who
have a low assessment of this aspect assume that the time given by nurses in providing information and
education is minimal. Besides that, some nurses also do not respond to questions from patients. In the aspect
of As-Shabru, it is known that as many as 59.2% of Muslim patients have sound judgments and 40.8% of
Muslim patients have a lousy assessment. Some patients who have a lousy assessment assume nurses did not
have the patience to provide education so that the patient did not fully understand the information provided.

3.4. Bivariate analysis

This bivariate analysis (Chi-square) aims to determine the partial relationship between Al-Luthfu,
Al-Adab, Al-'Uffu, and As-Shabru with healing motivation. The analysis results showed a significant
relationship between every aspect of the integrity of Islamic interpersonal competence with healing
motivation. The values obtained for each aspect are p<0.05 (the analysis results can be seen in Table 2).
These four aspects were then selected bivariate using Logistic Regression.

Table 2. Results of bivariate analysis with Chi-square

Aspects of akhlaqul karimah Chi square p-value Information
Al-Luthfu 7.753 .005 Related
Al-Adab 18.181 .000 Related
Al-‘Uthfu 22.537 .000 Related
As-Shabru 61.724 .000 Related

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3.5. Bivariate selection

Bivariate selection analysis in this study aims to determine what aspects are eligible to enter
multivariate modelling. The rule used refers to a p-value <0.25 [29]. The results show that all aspects of the
integrity of Islamic interpersonal competence are eligible to enter the multivariate modelling (having a
p-value <0.25); thus, all aspects can be included in the multivariate analysis. The results of the bivariate
selection are presented in Table 3.

Table 3. Bivariate selection results using Logistic Regression

Aspects of akhlaqul karimah B SE Wald df p Exp
Al-Luthfu 1.014 .347 8.523 1 .004 2.755
Al-Adab 1.570 .365 18.535 1 .000 4.806
Al-‘Uthfu 1.756 .370 22.545 1 .000 5.786
As-Shabru 3.219 .448 51.591 1 .000 25

3.5. Multivariate analysis

The multivariate analysis in this study aims to determine the effect of Al-Luthfu, Al-Adab, Al-'Uffu,
and As-Shabru simultaneously on healing motivation. From the second stage of multivariate modelling
analysis results, only aspects of Al-Luthfu, Al-'Uffu, and As-Shabru were eligible to be included in the
Omnibus Test (having a p-value <0.25). The results of the analysis are shown in Table 4.

Table 4. Multivariate Modeling Analysis Results

Aspects of Akhlaqul Karimah B SE Wald df p Exp
Al-Luthfu 1.457 .554 6.908 1 .009 4.292
Al-‘Uthfu 1.169 .492 5.638 1 .018 3.219
As-Shabru 3.434 .546 39.507 1 .000 30.986

The results of the Omnibus Test on this coefficient model produce an x 2 value of 86.984 with a
significance of 0.000 (p-value <0.25), so this regression model can be used to predict healing motivation.
Thus, it can be said that simultaneously there is a very significant influence of aspects of Al-Luthfu, Al-'Uffu,
and As-Shabru on the motivation of healing. Furthermore, to determine how much contribution these three
aspects make to the healing motivation, the Nagelkerke R Square test can be done.

3.6. Nagelkerke R square test

From the Nagelkerke R square analysis results, a value of 0.602 was obtained; This means that the
contribution of the three aspects of the integrity of Islamic interpersonal competence to the healing
motivation is 60.2%. At the same time, the remaining 39.8% is influenced by factors outside the research
variables, such as family support, hospital services, and hospital environment [30]. The results of the analysis
ar presented in Table 5.

Table 5. Nagelkerke R square test results

Step -2 Log Likelihood Cox and Snell R square Nagelkerke R square
1 111.814 .447 .602

3.7. Exposure to the implementation of therapeutic education in patients

The results of the taxonomic analysis of the implementation of the therapeutic education process in
patients based on the pre-interaction phase, orientation phase, work phase, and termination phase are
presented in Table 6 (see Appendix).

4. DISCUSSION
The results of this study indicate that the As-Shabru aspect occupies the highest position in
influencing healing motivation. Then, "Why does the patience of nurses greatly affect the motivation of
healing in patients?". To answer this question, the researcher makes an underlying reason.

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4.1. Patience as a foundation of service

According to the researcher, serving as a health worker (nurse) in a hospital is a loyalty to a noble
task. Consistency in applying knowledge and expertise in various matters comes and goes, even with
expectations that sometimes do not match expectations, such as providing health services wholeheartedly
according to hospital demands, even in conditions of work fatigue. Therefore obedience in serving patients
requires sacrifice and patience. In this condition, the maturity of speaking and behaving nurses will grow wise.
There are three dimensions in nurses who have patience. The first dimension is social; Serving
patients is a social task. In the dynamics of social life, nurses do not escape trials that require patience. Islam
recommends that everyone invites to the patient [31]. In the same context Q.S. Al-Balad/90:17 [32] is also to
place truth and patience as objects that must be socialized. Thus, whatever is experienced by nurses and
patients, they should be able to both maintain patience, not lose hope and strengthen each other in the
treatment process [33]. The second dimension is moral; Islam teaches that nurses should be oriented to
human benefit and uphold human dignity [34]. In this case, nurses are always required to be aware that what
they do can be helpful for others and themselves [35]. The third dimension is intelligence; nurses' patience is
the result of contemplation of the perfection of the mind. On this basis, the patience of nurses reflects their
intelligence [36]. The principal value of patience lies in the awareness of the source of the highest value that
must be a reference in acting and thinking, namely the holy book of the Qur'an. Therefore, Islam describes
patience in Q.S. Ar-Ruum/30:28 [37] is equivalent to Qaumun Ya'qilun (people who like to think and
contemplate) and the Ulil Albab scholar group (people who have common sense). Nurses who have these
three dimensions of patience will show a rational ability that plays a more critical role in controlling lust and
emotions. Thus, it can be understood that patience is the basic foundation of devotion. As stated in Q.S. Al-
Muddastir/74:17 [38], that "Why is the command to carry out the apostolic task in Islam accompanied by
instructions to be patient? The answer is so that humans can successfully carry out this apostolic task."
Therefore, when nurses are willing to be patient to devote themselves to serving patients even though it is
difficult, patients will appreciate it by being willing to obey, respect, trust and realize the importance of
advice from nurses.

4.2. Patience as a self defense system

According to researchers, nurses' patience is a self-defence system that is oriented to emotional
control. This system relieves emotions generated by stressors, such as unpleasant behaviour or speech from
the patient [39]. There are two forms of the self-defence system. The first is minimization, the Effort to deny
the existence of a problem. Nurses with minimization when facing problems will judge that something that
bothers them is not a problem [40]. The second is the search for meaning, efforts to take lessons from an
unpleasant incident. Nurses who search for meaning when facing problems will see things from a positive
perspective (what lessons can be learned) [41]. Islam teaches in Q.S. Al-Baqarah/2:269 [42] that Muslims are
obliged to take lessons that occur or are hidden behind an incident. Therefore, nurses with a robust self-
defence system will withstand the hardships of serving and taking on the responsibility of serving patients,
such as limited time with family, vacation time, social contact with the broader community, and other matters
relating to the patient.

4.3. Patience as sincerity

According to the researcher, the growth of patience in nurses is due to the goals to be achieved. Q.S.
Az-Zariyat/51:56 [43] explained that the primary goal of humans in this life is to obey and submit to Allah.
When implemented in health services, a nurse must sincerely serve patients to expect Allah's pleasure. A
nurse who does not have the sincerity of heart will serve the patient with compulsion so that the burden of
duty and suffering feels heavy [44]. Conversely, nurses who have sincerity will serve patients with feelings
of pleasure so that their workload feels light [45].
For this reason, it is necessary to straighten the purpose of life because Islam guarantees a victory for
people who have patience (sincere hearts in carrying out their duties), as Allah says in Q.S. Al-Anfaal/8:65 [46]
that "if there were a hundred of you who were patient, they would surely be able to defeat two hundred of the
disbelievers; And if there were a thousand among you who were patient, they would surely be able to defeat two
thousand with Allah's permission." Based on this verse, the researcher is increasingly convinced by the results
of this study that nurses' patience influences the motivation of patient recovery.

5. CONCLUSION
From the results of this study, several points can be concluded. On average, inpatients at RSI
Banjarmasin have high healing motivation. On average, inpatients at RSI Banjarmasin have a lousy
perception of the integrity of the Islamic interpersonal competence of nurses. Partially, the aspects of Al-

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Luthfu, Al-Adab, Al-'Uthfu, and As-Shabru are related to the motivation for healing inpatients at RSI
Banjarmasin. Barriers experienced by nurses during the therapeutic education process for patients are: nurses
are not ready to provide education, the information provided between nurses and other nurses is inconsistent,
there is no priority to provide education, and the limited time nurses have in providing education. While the
obstacles experienced by patients are: stress due to coronary disease, less representative environment, limited
time due to early discharge, undirected educational targets, and lack of support from nurses.

ACKNOWLEDGEMENTS
The authors would like to thank the Antasari State Islamic University of Banjarmasin, Samarinda
State Islamic Institute, and the Banjarmasin Islamic Hospital for technical assistance in this research. The
authors also thank all health care workers and inpatients for their efforts to participate and assist in this study.

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BIOGRAPHIES OF AUTHORS

Taufik Hidayat is a lecturer in Islamic Counseling Guidance at the Faculty of

Da'wah and Communication Studies, Antasari State Islamic University. He obtained a
Psychology Profession degree from Wisnuwardhana University, a degree M.Kes. from
Diponegoro University, and a degree Dr. from Antasari State Islamic University. Before
becoming a lecturer, he served as a Psychologist at the Brigjend Regional General Hospital.
H. Hasan Basry Kandangan. In addition, he is also active in various organizations outside
the academic field, among others as a member of the Indonesian Psychological Association
for Inter-Institutional Relations in the South Kalimantan Region, a member of the
Indonesian Forensic Psychology Association in the South Kalimantan Region, a member of
the Darul Ulum Kandangan Education Foundation, and Deputy Chair of the Clinical
Psychology Association Indonesia South Kalimantan Region. His research focus is Public
Health Sciences and Islamic Studies. He can be contacted via email:
[email protected].

Mahyuddin Barni is a Professor of Islamic Religious Education at Antasari

State Islamic University. He received a degree M.Ag. from Alauddin State Islamic
University and a degree Dr. from Syarif Hidayatullah State Islamic University. He has held
several positions at Antasari State Islamic University, namely: Secretary of the Arabic
Language Education Study Program, Faculty of Tarbiyah, Assistant Dean III of the Faculty
of Tarbiyah for Student Affairs, Assistant to Vice-Chancellor III for Student Affairs and
Cooperation, and Director of Postgraduate. His research focus is on Islamic Religious
Education. He can be contacted via email: [email protected].

Agus Setiawan is a lecturer in Islamic Religious Education at the Faculty of

Tarbiyah and Teacher Training, Sultan Aji Muhammad Idris State Islamic University. He
received a degree M.Pd.I. from Sultan Aji Muhammad Idris State Islamic University and a
degree Dr. from Antasari State Islamic University. He is a Reviewer of the Borneo
International Journal of Islamic Studies and a Reviewer of the Islamic Education Journal at
the State Islamic University of Sunan Gunung Djati. His research focus is on Islamic
Religious Education. He can be contacted via email: [email protected].

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APPENDIX

Table 6. Implementation of the therapeutic education process based on the integrity of Islamic interpersonal
competence
Integrity of Islamic
Education phase Action Implementation interpersonal
competency
Pre–interaction 1) Collecting data about Self evaluation
phase patients, 2) Exploring the 1) Knowledge held about the disease, 2) What will be
patient's feelings, said when meeting a patient, 3) What is the response if
fantasies, and fears, 3) the patient is silent, refused, or angry, 4) Make
Analyzing one's own corrections on ways of interacting with patients, 5)
professional strengths and Manage anxiety levels and overcome them.
limitations, 4) Making a Determination of interpersonal stages
meeting plan (activities, 1) Is the first meeting, 2) Have a follow-up meeting, 3) Al-Luthfu, As-Shabru
time, place, What is the purpose of the meeting (Assessment/
material/information) observation/monitoring/action/termination).
Education plan
1) Prepare in writing the plan to be carried out, 2)
Interpersonal techniques to be applied, and related to
treatment goals, 3) What observation techniques are
needed, 4) Procedural steps to be carried out (SOP).
Orientation 1) Greet and smile to the Greeting
phase patient, 2) Introduce Assalamualaikum/goodmorning/afternoon/evening/night
yourself and ask the or according to socio-cultural background accompanied
patient's name, 3) Perform by reaching out to shake hands.
validation (cognitive, Introduce myself
psychomotor, affective) at 1) "My name is ... I'm happy to be called ...", 2) Ask the
the next meeting, 4) patient's name; "Your name, what is your nickname?".
Determine why patients Agree on a meeting (contract)
seek help, 5) Provides 1) "How about we talk?"; 2) "Let's talk"; 3)"Let's sit
trust, acceptance and there," if in the patient's room, immediately sit next to
interpersonal the patient.
Al-Luthfu
relationships, 6) Make a Facing contracts (trust)
Al-Adab
reciprocal contract, 7) 1) "I am an officer working in ..., I will take care of you
Al-‘Uthfu
Explore the feelings, for 3 days. Starting now ... I come at 07.00 and go home
As-Shabru
thoughts and actions of the at 14.00", 2) "I will help to cure your illness", 3) "We
patient, 8) Identify patient will learn together and be enthusiastic".
problems, 9) Explain the Start the initial conversation
time needed to carry out 1) "What happened at home to being taken to the
treatment, 10) Explain the hospital?", 2) "What's troubling right now?", 3) "What
conditions and complaints do you feel?"
information needed to Ending introductions
make treatment decisions, "Our introduction is sufficient and happy to help"
11) Explain and confirm
the confidentiality of
information.
Work phase 1) Give the patient a 1) Improve the understanding and recognition of
chance to ask, 2) Asking patients about themselves, their behavior, feelings,
the main complaints/ thoughts (cognitive). - "What causes anxiety?" - "What
complaints that may be are the signs/symptoms that you feel when you are
related to the smooth worried?" - "Whenever you feel anxious?"
implementation of 2) Develop, maintain and improve the ability of patients
activities, 3) Start the to independently solve the problems at hand (affective
activity in a good way, 4) and psychomotor). - "What do you do when you're
Carry out activities worried?" - "What do you do when your heart beats?" -
according to plan. "Is that how your problem is solved?" - "Is that way the
heart palpitations are gone?" - "What could be a better
way?" - "How about we talk about some new ways?" Al-Luthfu
Tell! - "Which method do you want to try?" "I will give Al-Adab
an example (demonstration)," "Try to copy the method Al-‘Uthfu
earlier?" - How about trying it yourself?" As-Shabru
3) Carry out therapy - "How is your pain?" - "I help you
try to reduce pain." - "First: turn your mind to a pleasant
experience, or read the Koran, listen to recitations, or
dhikr," - "Second: breathing exercises" (give an
example) - "Third: stroking certain areas" (give an
example) - "Let's try it" (Help patients do it, give praise
if you can do). - "How do you feel?" - Well, you can try
it in pain, but if it doesn't work, call the officer"
4) Carry out health education. - "In accordance with our
promise, I will provide an explanation of how to care for
the umbilical cord newborn" - Explain with flipcharts

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Integrity of Islamic
Education phase Action Implementation interpersonal
competency
/booklets /booklets. - "Any question? Is something
unclear? " - "You and your family may try to do it at
home. Thank you"
5) Carry out collaboration. - "Brother, it's 12.00 o'clock,
it's time to get an injection" - "Brother, tilt to the left" -
"A little sick (say when going to inject), take a deep
breath," Bismillahirrahmanirrahim," "already"
6) Carry out observation and monitoring. - "Brother,
according to the state of your high temperature so every
two hours I will measure your temperature, pulse and
respiration"
Termination 1) Creating separation, 2) Conduct temporary terminations; Fill in the
phase Summing up the results of conversation
activities; Evaluate the 1) Evaluation of results; "Please state the things we've
results of the educative talked about", "What have you got from this
process, 3) Expose each conversation?", 2) follow up; "What if you try to do it
other feelings of rejection, later in the room?", "Which one do you want to try?", 3)
loss, sadness, anger, and Upcoming contracts, Time; "When do we meet again?",
other behaviors, 4) "What if later ... we meet again?", "We will meet again
Providing functionalistic tomorrow morning", Topic; "What will we talk about Al-Luthfu
learning methods with later/tomorrow", "What if we learn ..." (mention) Al-Adab
positive reinforcement, 5) Conduct final termination Al-‘Uthfu
Plan a follow up with the 1) Evaluation of results; "Try to mention the ability As-Shabru
patient, 6) Enter a contract gained after being treated here?", "What have you
for the next meeting (time, known while being treated here?", "I see you can do"
place, topic), 7) End the (Mention according to the results of observations on
activities well. each action), 2) Follow up; "What are your planned
activities at home?", "What are the symptoms and signs
that need attention at home?", 3) Future contracts; If you
experience the same complaint just contact us
immediately or return to the hospital "

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