EDUCATION OF MENTAL RESILIENCE IN YUSUF (Study of Al-Azhar Interpretation) LESSON YEAR 2018/2019

Compiled as one of the requirements to complete the Strata I Study Program at Department of Islamic Education

By:

ALIFIA FITRIYANI G 000 154 004

ISLAMIC EDUCATION STUDY PROGRAM FACULTY OF ISLAMIC STUDIES UNIVERSITAS MUHAMMADIYAH SURAKARTA 2019

CERTIFICATION

EDUCATION OF MENTAL RESILIENCE IN SURAH YUSUF (STUDY OF AL-AZHAR INTERPRETATION) LESSON YEAR 2018/2019

SCIENTIFIC PUBLICATIONS

By:

ALIFIA FITRIYANI NIM: G000154004 NIRM: 15 /X/02.2.1/ 1046

Has been examined and approved for testing by:

Supervisor,

Azhar Alam, S.E., Lc., M.SEI NIDN. 0613109801

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APPROVAL PAGE

EDUCATION OF MENTAL RESILIENCE IN SURAH YUSUF (STUDY OF AL-AZHAR INTERPRETATION) LESSON YEAR 2018/2019

By:

ALIFIA FITRIYANI NIM: G000154004 NIRM: 15 /X/02.2.1/ 1046

Has been defended in front of the board of examiners of the Faculty of Islamic Studies Muhammadiyah University of Surakarta on Wednesday, 7 August 2019 and was declared to have fulfilled the requirements

Board of Examiners:

1. Azhar Alam, S.E., Lc., M.SEI (...... ) (Chairman of Examiners) 2. Nurul Latifatul Inayati, S.Pd.I., M.Pd.I (...... ) (Member I of Examiner) 3. Dr. Ari Anshori, M.Ag. (...... ) (Member II of Examiner)

Dekan,

Dr. Syamsul Hidayat, M.Ag. NIDN. 0605096402

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DECLARATION

I here by declare that in this scientific publication there is no work that has ever been submitted to obtain a college degree in a college and as far as I know there is no work or opinion that has been written or published by another person, except in writing referred to in the text and stated in the list library. If in the future there is evidence of untruth in my statement above, I will be fully accountable.

Surakarta, 2 August 2019 Best Regards,

Alifia Fitriyani NIM : G000154004 NIRM: 15/X/02.2.1/1046

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EDUCATION OF MENTAL RESILIENCE IN SURAH YUSUF (Study of Al-Azhar Interpretation) Abstract Moral decadence which is rife today is the main task in the education world. One of the reasons is the weakness of the individual mental condition, so every faces a problem, it always makes depression. A lot of effort has been made to solve this problem. In Islamic education, as the bearer of the Qur'an is a prime and concrete example in living life in the world, when the main role model was depressed in life, the story of Yusuf becomes his main guide to rise again. In explaining this story, researchers used Al-Azhar Interpretation as the main interpretation because finding that Buya Hamka (author of the interpretation) discussed much of Yusuf's mentality, so this study purely used qualitative methods in the form of library research using a psychological approach. The results and purposes of the study were that Yusuf was proven to have all indicators of mental health (able to adapt positively in all conditions and succeed in developing self potential) because of his father's and Al-Aziz (Yusuf adobtive father) good bringing up since childhood of Yusuf until adulthood, so all the problems that Yusuf experienced were able to be resolved well. Among the education he obtained was by combining resilience and Islamic education in the form of growing fithrah, instilling faith and purifying the soul. From this process, researchers draw the concept of actualization to be applied in the education world today which has been explained in the data analysis chapter in the last section. The hope is the concept of education in the story of Yusuf is able to be more easily implemented by current education practitioners, especially families as the main and the first educator. Keywords: Education, mentallity, resilience. Abstrak Kemerosotan moral yang marak dewasa ini adalah tugas utama di dunia pendidikan. Salah satu alasannya adalah kelemahan kondisi mental individu, sehingga setiap menghadapi masalah, selalu membuat depresi. Banyak upaya telah dilakukan untuk menyelesaikan masalah ini. Dalam pendidikan Islam, Muhammad sebagai pembawa Al-Qur'an adalah contoh utama dan konkret dalam menjalani kehidupan di dunia, ketika model peran utama tertekan dalam kehidupan, kisah Yusuf menjadi panduan utama untuk bangkit kembali. Dalam menjelaskan cerita ini, para peneliti menggunakan Al-Azhar Interpretation sebagai interpretasi utama karena menemukan bahwa Buya Hamka (penulis interpretasi) banyak membahas mentalitas Yusuf, jadi penelitian ini murni menggunakan metode kualitatif dalam bentuk penelitian perpustakaan dengan menggunakan pendekatan psikologis. Hasil dan tujuan dari penelitian ini adalah bahwa Yusuf terbukti memiliki semua indikator kesehatan mental (mampu beradaptasi secara positif dalam semua kondisi dan berhasil mengembangkan potensi diri) karena ayahnya dan Al-Aziz (ayah adobtive Yusuf) yang baik dalam mengasuh Sejak kecil Yusuf sampai dewasa, sehingga semua masalah yang dialami Yusuf dapat

1 diselesaikan dengan baik. Di antara pendidikan yang ia dapatkan adalah dengan menggabungkan ketahanan dan pendidikan Islam dalam bentuk menumbuhkan fithrah, menanamkan iman dan memurnikan jiwa. Dari proses ini, peneliti menggambar konsep aktualisasi untuk diterapkan dalam dunia pendidikan saat ini yang telah dijelaskan dalam bab analisis data di bagian terakhir. Harapannya konsep pendidikan dalam kisah Yusuf mampu lebih mudah diimplementasikan oleh praktisi pendidikan saat ini, terutama keluarga sebagai pendidik utama dan pertama. Kata kunci: pendidikan, mentalitas, ketahanan.

1. INTRODUCTION Moral decadence is not something strange in Indonesia, even in the world. The high level of education or the proliferation of universities in every city didn’t show yet significant success in term of improved morality. Every level of office with different positions has moral damage that need to concern. From children until parents, from unemployment until state officials, in the real world and cyberspace (social media) shows the same moral decadence.

As happened at November 2018, detik.com reported about the number of teenagers who are trying to use a sanitary napkin as a tool to get drunk because they have similar compounds with narcotic. Corruption is increasingly in serious condition, Liputan6.com 29 December 2018 reported that 480 Civil Servants were dishonorably dismissed by the Personnel Development Officer (PPK) for being involved in a criminal act of corruption. Even some hospitals also set up special poly for failed legislative candidates. The attitude crisis and mental weakness are classic problems that have not yet been completed. In social media, there are many netizens (social media users) who show their free attitude by posting status and commenting without any limits and considerable manner, speech without thinking the worst effects.

Every human being has a problem, the difference is how they behave in responding and solving the problem. Sigmund Freud in his psychoanalytic theory says that attitude is driven by the human soul which consists of id, ego and superego. So the problem can be solved only by controlling these 3 things until the religion is born. For example, Islam is a religion sent down by , not

2 the result of id, ego and superego controlled by humans . This argument was conveyed by Hamka, he mentioned that Freud's weakness was in his research sample which was limited to problematic humans, but humans who remained calm in dealing with problems were not investigated. But actually Islam has explained perfectly how to be able to be positive in facing problems, namely by purifying the soul. Because when the soul is dirty, it tends to negative behavior. Whereas when the soul is clear, it will guide to a positive attitude.

Al-Qur'an as the main source in regulating human life, especially Muslims, does not only pay attention to the soul and leave the physic. Unfortunately in today's modern era, body repairs are more get attention, so they ignore the soul itself and cause crucial problems. For example, humans are preoccupied with improving their appearance to gain human praise, they want to steal or corrupt for the sake of personal prosperity and hope for glory in the eyes of society because of their high social status then ignoring religious rules.

Regarding mental education, Adian Husaini as a Chairman of the Islamic Educational Program Doctor The Institute for the Study of Islamic Thought and Civilization (INSIST) mentions that this discussion had long been discussed in Indonesia as a fragment of Indonesia national anthem, "Rise up his soul, his body build." So, if the human wants to be the whole human is not enough to build his body but also his soul. Because a creature is called by a human when he has a soul or mind. Even the atheis scientist, like the discoverer of the theory of Darwinism (humans originating from apes) saw humans as consisting of material (fossils) only, so the purpose of his life was only to find food to survive.

Islam itself mentions that the most important core of man is his soul. Whereas an independent soul (strong mentality) is with the tazkiyatunnafs as mentioned in QS. Asy-Syams [91]: 8-10. Imam Ghazali in Ihya 'Ulumuddin said that mental illness must be purified, so it will not infect to humans. Among of them is kufr, hypocrisy, idolatry, self-pride, riya', arrogant, envy, loving the world, loving good position and the others. Muhammad Nur A. H. Suwaid in his

3 book Mendidik Anak Bersama Nabi in the chapter on mental education for children explains the factors that can reduce the glory and dignity of children and destroy their personality and existence caused by envy, resentment, hatred, and pessimism, inferiority, cowardice, inferiority ,envy (desires), and anger.

But, if we want to see a real example of the perfect man is a prophet, the human choiced and he was good exemplary in human life especially when faced a problem. The reason why the story of Prophet Yusuf was raised up as the concept of mental education because in the Al-Azhar Interpretation researched how exams in Yusuf’s life can be passed well with education of Yusuf’s father (Ya’qub) when childhood and the role of Al-Aziz when he grew up. In addition, related to the 'problem', Surah Yusuf is also descended with regard to the hard times of the Prophet Muhammad when he was abandoned by two counselors and advocates preaching (Khadijah, his wife and Abu Talib, his uncle) in , this incident means Muhammad lost a figure mental boosters in improving the ummah. This point is what the author will discuss in order to find out what the contents of the mental education concept was related in solving the problems through a psychological approach.

This research is expected to be able to explain the concept of mental education for each individual in facing the different problems of life based on Yusuf’s story in the Al-Azhar Interpretation. Because of many interpretations that exist, the interpretation of birra 'yi (Hamka's idea) extends a lot about mental development.For limitting the discussion not to be wider and keep specific, the author limits the problem points as follows: a. What is the concept of mental education in Surah Yusuf according to Al- Azhar Interpretation? b. What is the description of the implementation of mental education based on Surah Yusuf in the world education today?

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The purpose are: a. Describing concept of mental resilience education in Surah Yusuf by Al- Azhar Interpretation. b. Decribing the implementation of mental resilience education for world education today.

The benefits are: a. Add treasure to science and theory development in Islamic education. b. Provide benefits to the development of Islamic education even in institutional, regional and national levels.

2. METHOD In this research, the researcher uses library research by reviewing Al-Azhar Interpretation and some existing theories of mental education. This research was carried out by collecting many of data and information from the literatures in the library and online data sources (journals, theses, articles) as an argument reinforcer then reducing it. The researcher using a qualitative approach by psychological worldview, because the research related to the sub-themes in the study of the psychology of mental health, especially in the facing of pressure (resilience).

3. RESULT AND ANALYSIS 3.1 Result Because this study only discusses the story of Yusuf relating to the mental education process, then to make it easier to understand, the researcher classifies Yusuf's story into 2 parts according to the phase of mental education that he obtained: Yusuf born to adolescent (with father), Yusuf adolescent to adulthood (with Al-Aziz).

3.1.1 Phase 1: Yusuf Born to Adolescent Hamka does not explain Yusuf's story when he was a toddler in detail. Only there is an explanation that his father took care of himself until he reached adolescence.

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So Yusuf's attitude when born to adolescence will be a proof of success (positive adaptation) from the process of imitating the attitude of Ya'qub by Yusuf before mature or as a good deed (positive action) produced by the instilling the faith from his father since childhood as described in theoritical review. Table 1. Phase 1: Yusuf born – adolescent Case Response Shown

Children who fitrah and their faith grow well, Telling about his dream to his sharp intuition of father father first and son, the close relationship between father and son. Yusuf have a Obeying father's order not to dream tell the dream to his brother.

Shut up after his father Children focus on explained the reason why it was problems and begin to be forbidden to tell a story (Yusuf able to control themselves did not ask about the meaning of dreams).

Yusuf's brother Brother: Making worst trick, A dirty soul results in poor was envious and ignoring Father's intuition, self control arrogant (calling lying themselves many and strong) Father: feeling, trying to Pure soul, democratic prevent, give permission, pray family, for Yusuf, be patient and understanding facial optimistic expressions of the speaker, give confidence to the family, to be role of children in, positive thingking, patient, optimistic.

Yusuf: Not rebelling when Positive thinking to thrown out and sold Allah’s plan.

In Al-Azhar Interpretation mentions that dreams do not show up by themselves. Al-Qurthubi said of dreams that,

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"Dreams are a noble thing and high placement. He can happen to prophets and messnger and also happens to righteous people.”

Meanwhile, Ibn Qayyim explained the dream in his book Madaarijussaalikiin that,

"Whoever wants his dream to be right, let him train himself in honesty, tell the truth, do not lie, and should eat lawful property, and always keep God's commands and prohibitions."

The emergence of prophetic dreams shows the success of Ya'qub in educating his children in growing the fithrah of Islam, Ya'qub succeeded in instilling the actualization of faith, namely good deeds in the form of honesty, not eating forbidden food and keeping the commands and avoiding the prohibitions of Allah. Yusuf telling first about the confusion of his dream to Ya'qub, this shows that father managed to establish a close relationship with the child. He managed to make himself a person who has a solution for children and be comfortable person to listening complaints. In addition, little Yusuf was very familiar with his father's expertise so he asked father as the expert compared to the older brother who often played with him.

Another indication of the closeness was marked by the smell of Yusuf's body, Ya'qub remembering although he had not met for 25 years. Ya'qub said that he smelled Yusuf when his ten sons brought Yusuf's shirt. Even after smelling Yusuf's clothes, Ya'qub got his vision again as stated in verse 93.

Ya’qub did his obligations as a father by giving confidence in children (possitive thinking) that the child is able to do the orders well, he took the time to accompany the child. Father has to be a role mode for copying how to solve the problems well and showing the patience and optimism, forbidding by giving explanation before (until Yusuf became focused on the problem), having attention to the conditions and needs of each child, be sensitive and democratic. Tawakkal (submit to Allah) has become the last effort, this is

7 shown by Ya'qub with many deeds and submitting to Allah for all of Allah’s plan that occured to his family. So Yusuf tried to practice all of the above in dealing same with the problem. The conclusion of phase 1 is that in addition to all the roles of father as an educator and reinforcer of supporting factors in the formation of resilience. Mental education is the result of a combination of the process of resilience, growing fithrah, instilling the faith and tazkiyatunnafs. Because of Yusuf's brother failure in the tazkiyatunnafs process (jealousy and arrogance) results in to be a negative person. While Yusuf, his soul was pure, so he succesed to become a positive resilient.

3.1.2 Phase 2: Yusuf Adolescent to Adultshood At 19-29 verse tells us that the group of people sold Yusuf by cheap prices to the Ruler of Egypt. Different from Musa’s era that called the Egyptian Ruler by Fir’aun title, in the story of Yusuf, the Egyptian Ruler was called Al-Aziz (from the Hyckson or Hyksos nation, the Arabs who wandered until they succeeded in taking control of Egypt).

Al-Aziz (at the level of the Prime Minister who served as Treasurer/Grand Vizier) saw Yusuf in the market, then he had a feeling (intuition) that Yusuf would bring good for him. Al-Aziz bought little Yusuf and handed him to his wife. The sentence "Makkanna" in verse 21 is not merely interpreted as a place of residence, but also means strengthening his position, he is not disturbed anymore, no one hates him (because of his noble position), and gets a peaceful life as adopted son of the Prime Minister to adulthood

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Table 2. Phase 2: Yusuf Adolescent - Adult

Case Response Show

Al-Aziz: Possitive thinking Clean soul, fair, democratic, on Yusuf, caring for and wise (the deep of knowledge), educating Yusuf well, not giving support to Yusuf easily emotional (when he found Yusuf with his wife, Sadness Test: (giving a good life, teaching science, showing how to and knew his wife was Being servant, control emotions) lying) getting flattery, getting slander, throwed into the Al-Aziz: feeling well on Pure soul, fair, jail, meet his Yusuf, caring for and democratic, wise (the deep brothers again. educating Yusuf well, not easily emotional (when he of knowledge), giving found Yusuf with his wife, support to Yusuf (giving a and knew his wife was lying) good life, teaching science, showing how to control emotions)

Pleasure Test: Yusuf: Not arrogant, simple life, reciprocate by not Appointed as a PM betraying his master (self- Pure soul, good adaptation, child, living in a conscious), forgiving his wise in thinking and acting, palace, becoming a brother, friend in prison, and his hunch was sharp so science expert, free wife of Al-Aziz, the decision was right, from prison, actualization of knowledge appointed practice their knowledge he obtained, understanding as prime minister, fairly, clear the name of of self-identity his dream came slander without dropping true. the accuser .

The two types of cases above show that pleasure and sadness are tests. Yusuf attitude shows his ability to adapt well as process immitation (searching a role mode) as a tools of problem solving Yusuf received from his adobtive father (Al-Aziz) in how to control emotions, doing good (ihsan), forgiveness, wise, democratic, optimistic and maximizing self potential. When viewed from phases 1 and 2, the support and imitation model which Yusuf receives are almost same, it was mental education from a believer who always has right intuition. But,

9 when Yusuf together with Al-Aziz, He learned more about science, so his potential grew rapidly (experts in interpreting dreams and economic policies), while when he was with Ya'qub, Yusuf was taught more about faith. Both education produce a positive and strong mentality in facing each test.

As Hamka concludes that the lesson that will be gained from the story of Yusuf is that human life in this world is a chain of the eye and there is no coincidence, everything has been arranged by the Creator (believing in Allah’s plan). Because humans are just walking on the tracks that are determined by God to them, so the humans task is to be worrious and keep their souls purify, then they will not far from The God who has arranged their lives.

Suppose Ya'qub kept holding out Yusuf at home, suppose Yusuf refused to become a slave, suppose Yusuf was not imprisoned for slandering Al-Aziz's wife, surely the dream of the King would not be interpreted, then 7 year of drought would be experienced by the entire population of Egypt and its surroundings. This shows how humans should behave on every problem that exists and realize that everything that happens must have a great lesson that can be taken in the future.

Mental Resilience

Pressure/Test •احب الى أبين منا •ال تقصص رءياك •يا أبت اني رأيت و نحن عصبة •ليحزنني أن تذهبوا (pride) •معاذ هللا القوه في غيابة •صبرا جميل • •عشاء يبكون الجب) •السجن احب ألي •هللا المستعان (liar) •راودته •المحسنين •أكرمي مثواه •اقتلواه cruel) •كيدهن •من فضل هللا علينا •مكين امين (temptetion •فأنساه الشيطان •ال تعبدوا اال اياه •شهد شاهد •شغفها حبا bad) •قد سرق اخ له •ال تدخلوا من باب (desire •الصديق من قبل •اجعلوا بضاعتهم Accompanying في رحالهم Moral Decadence • ال تثريب عليكم اليوم

Picture 1. The Concept of Mental Resilience Education in Verses

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3.2 Analyisis 3.2.1 Definition and Purpose of Yusuf's Mental Education The art process of educating children in a planned manner, training all elements of the soul (soul, spirit, spirit, heart, mind, taste, emotions) in order to be a person who is able to respond with positive actions and look at things according to the fithrah he created upon is called by mental education. So the effort made by Ya'qub and Al-Aziz in accompanying Yusuf to face his destiny which is full of tests (even in adaptation and self-development process) until he becoming Prime Minister and saving Egypt from famine is a form of physical and spiritual success in mental education.

3.2.2 Responsibility and Period of Mental Education The main educator in the story of Yusuf is his biological father (Ya'qub) and his adoptive father (Al-Aziz). Both of them are figures who always accompany Yusuf (his father since Yusuf born and Al-Aziz since Yusuf adolescents) gave advice and support so much were giving influenced for Yusuf's mental condition even though the environment (Yusuf’s brothers) was less supportive and being source of problems, but Yusuf could solve all of them well. This explains that the most influential or responsible figure in mental education Yusuf is his parents, especially his father, followed by his environment (Al-Aziz as his adobtive father).

Its different with Yusuf's brother and Al-Aziz's wife, even though both of them were under the guidance of good people, the environmental conditions affected more than their own father or their own husband. When Yusuf's brothers heart grew envious and when Al-Aziz's wife grew lust (bad desire) and controled her brain, there was no figure of Ya'qub or Al-Aziz beside them. While Yusuf was always consulted when he was facing problem, even the shadow of father’s advice always keeping him. It shows the success of the relationship that was built by Ya'qub with Yusuf and explains that the main strength in mental education is when children are still in elementary school age (small-teenagers).

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3.2.3 Health Indicators of Yusuf Mentallity a. Children - Adolescent: 1) Fithrah and his faith grew well: knowing God. 2) His soul is pure: honest, obedient to parents, produces a hunch (dream/right intuition). 3) Possitive thinking to Allah’s plan. 4) Resilient: Children focus on problems and begin to be able to control themselves (understand what to do ).

Formation:

a) Sharp father's intuition. b) Build closeness with children. c) Democratic family. d) Understanding people faces infront. e) Giving trust in the family. f) Being role in prossitive thinking to child, patient, optimistic. b. Adolescent to Adults

1) Pure soul: Possitive thinking, rejecting cruel invitations (prostitution), not despair, patience, calm soul, not arrogant, humble, live simply, forgiving (forgiving his brother, friends in prison, and Al-Aziz's wife), his hunch is sharp so his decision is right. 2) Recognizing self-identity: Obeying orders as long as they do not violate religious rules, still helping family, praying (conscious that he is a servant), preaching monotheism in prison, remembering father’s advice (aware of being a pious child), nice gratitude (self-conscious, so he is not betraying his master and clearing the name of slander without dropping the accuser). 3) Resilient: The development of self-potencial such as being innovative in an effort to detain his brother, produce a positive attitude as the form of good adaptation (being ihsan to fellow prisoners), actualizing knowledge wherever, whenever, to anyone, wise in thinking and behaving.

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Formation: a) The purify of Al-Aziz's soul makes his hunch is correct: positive thinking (to Yusuf), honest, fair, ihsan, wise (because of the deep of knowledge), calm (not be emotional easily). b) Democratic: ready to listen to opinions/suggestions from other people. c) Giving a good life, trust and support to adopted children. d) Educating Yusuf well: teaching economics and ihsan.

4. CONCLUSION From the analysis of the story of Yusuf that is on Al-Azhar Interpretation of the process of mental resilience education and how it is actualized in education today, it can be concluded that: The moral decadence can be reduce by educating people to be mental resilience. Then the education of mental resilience is a process of educating children with a planned art, practicing all elements of soul (spirit, soul, spirit, heart, mind, taste, emotion) to become personally capable of adaptive positive and look at things in accordance with fithrah which human created on it. The concept of mental resilience education in Surah Yusuf is some verses show moral decadences which make a pressure for Yusuf, even in sadness or pleasure test. Then by good accompanying from Ya’qub and Al-Aziz (resilience education by adding Islamic education) Yusuf be able to be individual resilience so he can do what he must to do perfectly. But, the problem in today life that had to be faced and solved its too much. So, the author just limiting mental resilience education in 3 common problems (family, technology and academic). The implementation is by combining main component and supporting factors of resilience by: a) Making children aware that they have supporter and potency to try solving the problems by giving good advices, good title, good litening, and good real interaction; b) Push and improving the knowledge, even in religiousity (growing fithrah and instilling by introducting God and make childern loving in worship, purifying their soul with teaching about praying and its requirement and keeping their mind from danger thought (secular, atheism, polytheism, and liberal), danger food, danger views and feeling; arrogant, envy, lust. etc), science, or people experience

13 about 3 common problems; c) Giving good accompanying in implementating awareness children’s skill and supporter then improving their knowledge by democratic ways and togetherness. If all of them can be run by parents (especially father) and environment (especially schools as an educator second) well in every step of human development, then the children will have a physically and mentally healthy as the effects of mental healthy. So they were able to escape from negative attitudes and traits then emerges to positive actions that continue to develop in the face of the pressures problems, it means that the main goal of mental education based on Surah Yusuf is achieved.

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