ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

Arman Marwing Faculty of Ushuluddin Adab and Dakwah IAIN Tulungagung Center for Sufism Research and Therapy (CSRT IAIN Tulungagung) e-mail: [email protected]

Diterima: 02 Februari 2018 Direvisi : 04 April 2018 Diterbitkan: 30 Juni 2018

Abstract

High rate of recidivism on terrorists indicates the weakness of deradicalization programs. This study aims to offer a solution through development of a cognitive psychotherapy which based on Indonesia Islam values. The integration among Islam, culture and psychotherapy is able to help the terrorists to identify and restructure their cognitive that causes their and destructive behaviors. This qualitivative study mixes between literature and phenomenology approaches. This study found that there are conflicting differences between the views of the terrorists and ijtihad of Indonesia Ulama regarding khilafah, jihad and takfiri concepts. In Addition, the model of cognitive psychotherapy based on Indonesian Islamic values was developed by content analysis and its implementation followed several systematic procedures such as anamnesis, assessment, diagnosis, intervention, result of intervention, follow up. Embracing humantic approach and collaborative Empiricism procesures enable the therapy effectively internalize Indonesia Islamic values such as Tasamuh (tolerance), Tawasuth (moderate), Tawazun (balanced), 'Adalah (Justice) and Ukhuwah (Brotherhood), which includes ukhuwah Islamiyah (other Muslims), Ukhuwah Wathoniyah (fellow citizens), Ukhuwah basyariah (fellow citizens) for the terrorists. These values could be intentionally internalized by terrorist itself and threfore it would be effective model to modify terrorists’ destructive thought schemas (cognitive), emotion and behavior to be adaptive.

Keywords : Psychotherapy, Cognitive, Islam, Terrorist

Abstrak

Residivisme pelaku terorisme yang tinggi menunjukkan kelemahan program deradikalisasi. Penelitian ini bertujuan untuk menawarkan konstruksi model psikoterapi kognitif berbasis nilai Islam Indonesia sebagai salah satu solusi. Sebuah integrasi antara Islam, budaya dan psikoterapi dalam membantu pelaku terorisme mengidentifikasi dan merestrukturisasi kognitif yang menjadi penyebab emosi dan perilaku destruktif. Metode yang digunakan adalah penelitian kualitatif dengan menggunakan perpaduan studi literatur dan fenomenologi. Hasil penelitian menemukan adanya perbedaan pandangan yang kontradiktif antara pelaku terorisme dan ijtihad Ulama Nusantara mengenai konsep khilafah, Jihad dan Takfiri. Selain itu model psikoterapi kognitif berbasis nilai Islam Indonesia dihasilkan melalui pengujian isi serta menerapkan beberapa prosedur atau tahapan yang sistematis yaitu anamnesis, pemeriksaan, diagnosis, kontruksi model terapi, hasil intervensi dan tindak lanjut. Melalui pendekatan humanis dan prosedur collaborative Empiricism terapi ini memungkinkan nilai-nilai Islam Indonesia yang mengedepankan Tasamuh (toleransi), Tawasuth (moderat), Tawazun (berimbang),‘ Adalah (Keadilan), dan Ukhuwah (Persaudaraan) yang meliputi ukhuwah Islamiyah (sesama Islam), Ukhuwah Wathoniyah (Sesama warga negara), Ukhuwah basyariah (sesama umat manusia) dapat terinternalisasi dengan kesadaran dan tanggung jawab dari pelaku teroris itu sendiri, serta dapat efektif mengubah skema berpikir,emosi dan perilaku teroris menjadi adaptif.

Kata Kunci : Psikoterapi, kognitif, Islam, Terorisme

Arman Marwing 86 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

Background based on Indonesia Islam value is proposed as an ideal model of The de-radicalization programme of rehabilitation or deradicalization of terrorists terrorist in Indonesia is a strategic issue that because it uses non-directive approach and needs to be addressed. The widespread directly affects the personality aspects of each problem of terrorist recidivism is a clear individual, regardless of their main problems to indicator of the ineffectiveness of the program. rasionalize their destructive actions. Data of National Agency for the Fight against De La Corte's findings indicate that Terrorism (BNPT) in 2013 shows that several common psychological attributes of approximately 25 of the 300 terrorists which terrorists are a lack of victim , was released from prison have returned to act dogmatism, an ideological mentality or a terrorism, and the recidivism rate for terrorist simplistic and utopian view on world. 2 . acts has varied by 15%. 47 cases discovered in According to Storr, with these beliefs and ways Indonesia .1 The evidence of involvement of of thinking, terrorists turn into aggressive two terrorism recidivists in terrorism attacks psychopath people who lose of consciousness, and suicides in Jakarta in early 2016 is clearly , cruel, aggressive, sadistic and ruthless. They evidence to show ineffectiveness of de- have no fear of death including death for radicalization programs in Indonesian prisons. himself as well as the death of others.3 Futhermore, many de-radicalization According to Aroon T. Beck, a pioneer programs particularly in correctional institution of cognitive psychology, finding of De La such as conflict management training, puppet Corte on terrorist characteristics could be shows and pancasila clinic can not secure regarded as a cause and a consequence of the public safety from their reccurent destructive cognitive distortions of the perpetrators of behavior. Government-centric policy and terrorism. Cognitive distortions refer to errors disregard of understanding and personal needs or errors of thought that affect a person's of the terrorist result monologue, directional , feelings and behavior. The existence (counseling), unemotional practices in therapy. of cognitive distortions leads to a These factors are accused of causes why these rationalization of the behavior which tends to programme achieve not the goals. lead to the crime, whereby these actions is Terrorist prisoners is prone to be dangerous, not only for the perpetrators of sceptical since the program does not represents terrorism but also for other innocents. 4 their needs. They apply calculation for profits Some cognitive distortions of terrorists and loss before determining to involve the are overgeneralization in which they perceive deradicalisation program. For example, what their enemies ‟s sins or mistakes of individuals are the benefits of the program for me? If it or groups can spread through the population. hurts me, why should I follow the program? Terrorists also manifest a dichotomous Because of regarding Indonesian thought, a term refers to regarding a person government is a thagut, terrorists tend to either totally good or bad. They also shows a overlook de-radicalization program, expect that 2 L., De la Corte, La logica del terorismo.( Madrid : the programme can represent their needs. As a Alianza, 2006), p.264 . measure to open their mental block, a 3 Anthony Storr, The threat of man human aggresion. (London: The Penguin Press, 1968), p. 45. 4 Aaron T. Beck dan Marjorie E. Weishaar dalam 1 Noor huda Ismail & Susan Sim, Predicting terrorist Raymond J. Cosini & Danny wedding, Current recidivism in Indonesia‟s prisons. The Brooking Press , Psychotherapies, Fourth Edition (Illinois: FE Peacock, 2016, january 28. Para.3 1989), p. 285.

Arman Marwing 87 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

vision in tunnel, a belief that participation in Causes of terrorism: individual “sacred missions” such as jihad must be psychological levels, group identity and designed in such as way to destroy, harm, cognitive. damage their target, even thougth they have to Most psychological explanations of the sacrifice their life for the mission. For example, causes of terrorism are linked to explanations suicide bombers, as well as the suicide at the individual level. For example, the bombers in Solo City Police Headquarters, on -aggression hypothesis that the July 2016, were happier when they died as perpetrators opted for terror because they were martyrs because of beliefs on good rewards for frustrated that their political goals would never their acts of terrorism. be achieved. This theory is considered Based on the cognitive complexity mechanistic since the similar frustrating underlying thoughts and acts of terrorism, conditions do not automatically encourage cognitive psychotherapy is responsible for people to commit an act of terrorism. 5 restructuring the cognitive distortions which Individual explanations of the have changed the perceptions of perpetrators personality aspects of terrorists state that they of reality. a cognitive logic, as result of such are individuals with psychopathological or psychotherapy will produce a healthier and disruptive personalities such as impulsive adaptive response such as a better mood and aggression. Later, many studies have contrasted avoidance of future acts of terrorism. the general nature of terrorists with aspects of In considering that dogmatic dimensions the personality. Milla stated that terrorists did of the religious behavior of terrorism have not always have psychological predispositions pivotal role on terrorist behaviors, the leading to terrorist behavior, such as frustrating development of a cognitive psychotherapy experiences and traumatic experience. model based on the Indonesian Islamic values However these perpetrators were individuals such as tawassuth (moderate), tasamuh (tolerant), who subordinated their personal identity to a tawazun (balanced) and i’tidal ( perpendicular), group identity based on religious groups. and position of Indonesia Islam as a rahmatan Strenghtening of Identity occurs when they lil alamin (mercy for the universe) proposes perceived threat is directed to their group. 6 then. From this point forward, the perspective The infiltration of Indonesian Islamic of social identity explains that a person's values as a interrelated Islam and Indonesian behavior can be encouraged and influenced by cultural wisdom on psychotherapy context his or her belonging to the group. Terrorism is enable cognitive psychotherapists to easily a group phenomenon, where individuals decide understand basic assumptions and values Islam and take theoretical measures guided by the as mercy for the universe and to determine group's decisions and the objectives to be their positioning as agents of such Islam values achieved by the group. Terrorists in terrorist by providing such treatment for terrorism organizations have different positions and detainees. At the same time, this responds to hierarchical roles, ranging from sponsors, the ethical dilemma among psychotherapists executives, executive committees, middle who doubt including dogmatic assumptions in their psychotherapy as well as it copes with 5 Leonard Berkowitz, “ Frustation –Aggression their inferiority because of limitation of their Hypothesis: Examination and Reformulation ”, Psychological Bulletin, 106, 1989, p. 59. religious understanding. 6 Mirra Noor Milla & Faturochman, “ Pembentukan identitas mujahid global pada terpidana kasus terorisme di Indonesia”, Jurnal Psikologi Indonesia, Vol. VI, No.2, h. 82.

Arman Marwing 88 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

managers and followers, who also play leaders of terrorist groups are associated with different roles. These different positions and individuals which having biased, prejudiced, or roles emphasize the subordination of personal tendentious cognitive style. Cognitive style identity to achieve the group's common goals. 7 would change when indiviual identities was The incorporation of individual identity subordinated to group identity. Strict into the identity of this group has its own boundaries are applied among members of consequences. Victoroff explains that the theradical group.They identifies themselves as strength of the group, including ideological in-group because they shared the similar , repeated training, pressure from motivation "to perform the Jihad according to other group members, was supposed to the path of Allah" by way of violence. In influence the intention to commit violence contrast, they regards the other groups as "out among members of group either for those who group" or enemies or enemies of Allah. These have predisposition to violent behavior or not indications indicate effects of cognitive have such predisposition. distortions to reinforce negative suggestions or The incorporation of individual identities bad emotions about themselves, as well as into these groups provides a very important unreal things that seem rational have adverse justification for their actions with the loss of effects for them particularly they are prone to sense of responsibility. The impact of group suffer bad feeling 11 . polarization encourages individuals to commit Some types of cognitive distortions high-risk actions. 8 include: a) Polarisation (dichotomous This study focuses on the cognitive thinking); (b) Overgeneralization; (c) selective aspects of terrorists as resut of intensive abstraction (Tunnel Vision); (d) disqualifying indoctrination processes. The cognitive the positive; (e) Mental reading ( arbitrary approach emphasizes a strong emphasis on the inference); (f) maximization and Minimization; role of cognitive capacity and cognitive style of (g) ; (h ) Imperative; (i) individuals in learning and respecting rules, Labeling), (J) Personalization. 12 anticipating the results of actions, formulating reasonable conclusions, or calculating Islamic Radicalism, Cognitive Distortion accurately result.9 of Terrorists and Cognitive Psychotherapy

There is number of evidence prove that The causal relationship of radicalism and violent behavior is influenced by cognitive cognitive distortion is inseparable. referring to ability and style. 10 The cognitive style, for Ellies' conception that cognitive distortion is a example, how the way of consistence thinking reality of human life that is formed from of indivdual in processing information causes illogical experiences and learning processes, individual aggressive behaviour. Individuals obtained from parents, family, society and who choose to be terrorist followers or even culture, cognitive distortions among members of terrorist groups then are formed from 7 Jeff Victoroff , “ The mind of the terrorist: A review processes of radicalization, illogical learning and critique of psychological approaches ”, Journal of conflict resolution, 49, 2005, p. 3. 8 J Victoroff , “ The mind of the terrorist: A review and critique of psychological approaches ”p. 6 9 Muriel Deutsch Lezak, Neuropsychological assessment 3rd ed (New York : Oxford University Press , 1995), h. 213. 11 Beck dalam David D Burns, Terapi kognitif: pendekatan 10 Enest T Bryant; Monte L Scott; Christopher D. Tori baru bagi penanganan depresi (Jakarta : Erlangga, 1988), & Charles J. Golden, “Neuropsychological deficits, p.23 learning disability, and violent behavior” , Journal of 12 David D Burns, Terapi kognitif: pendekatan baru bagi Consulting and Clinical Psychology 52, 1984 ,323, p. 4. penanganan depresi, p. 30-31.

Arman Marwing 89 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

process, systematically obtained from the radicalization, (2) self-identification, (3) organization. 13 indoctrination, (4) jihadization. Pre- Such learning process is illogical ways radicalization is the initial phase, where the because it does not provide an opportunity to individuals do not recognize and embrace encourage self-reflection and criticism of the radical ideology as their personal ideology. group members.Radical groups believe that, Silber and Bhatt indicate that the majority of Islam ideologically regulates not only religion people in this phase are ordinary people who aspects , but also the political system, therefore have a job and a normal life and few of them , every modern Muslims, in their perspective, have a criminal record. 17 must return to purely religious roots and unite This likewise confirms the low- all of moslems politically 14 correlation between terrorism behavior and In a terrorism organization with Islamic personality or psychological profiles such as ideology, radicalism is a process in which its psychopaths and disruptive or sadistic members gradually adopt religious and political personalities. The psychiatrist Marc Sageman ideologies that conflict with Western has identified 172 people as "Global Salafi democratic values and legitimize acts of Mujahedin", such as expatriate leaders of the terrorism as engines of social change.15 Egyptian expatriate Islamic group (EIG), Shemas of cognitive distortions is Egyptian Islamic Jihad (EIJ), Jemaah constructed through the process of radicalism, Islamiyah, Moro Islamic Liberation Front, and even have a domino effect on human Algerian Groupe Salafiste pour la predication et le emotions and behaviors. Even Ellis states that Combat (GSPC),and the Al Qaeda group. As a thoughts, emotions, and behaviors are triadic result, out of 61 leaders with fragmentary data relationships, as illustrated by the fact that during their childhood, only 4 had a history of when someone feel emotion, he also thinks encouraging behavioral disturbances, even in and acts; when someone acts, he thinks and as only one case, namely the case of habib well as he feels emotion; and when someone Zacarias Moussaoui's who have traumatic thinks, he also feels emotion and acts. 16 condition in his childhood. 18 Terrorists certainly experience these conditions In terms of personality, apart from as well therefore their cognitive distortion solitary personalities, most descriptions of their provokes irrational violent behavior because it personality are neutral and positive. In terms iinvolves emotion as explosive power. This of their criminal record, only a quarter of those whole process is triadically illustrated in the involved in minor offenses. The detailed process of radicalization of Silber and Bhatt. biographical follow-up of 10 cases did not They argue that the radicalization reveal samples with pathological or processes follow four stages : (1) pre- paranoid . . 19 Therefore, explanations at the individual level related to 13 Ellies dalam Rickey L George; Therese Stridde personality characteristics, history of crimes Christiani, Theory, Methods & Processes of Counseling and Psychotherapy (Englewood Cliffs, N.J.: committed during childhood or certain Prentice-Hall, 1981), p. 89 14 Sheri Berman . Islamism, Revolution, and Civil Society, Perspectives on Politics, 1, American Political 17 Mitchell D. Silber and Arvin Bhatt, Radicalisation in the Science Association, 2003, p. 18 West : The Homegrown Threat : (The New York City: 15 Mitchell D. Silber and Arvin Bhatt, Radicalisation in the Police Department, 2007) p.16 West : The Homegrown Threat : (The New York City: 18 Marc Sageman, Understanding terror networks Police Department, 2007) p.16 (Philadelphia: University of Pennsylvania Press, 2004), 16 , Rational-Emotive Theory dalam A. Burton p.286. (Ed.), Operational Theories of Personality (New York : 19 Marc Sageman, Understanding terror networks, Brunner/ Mazel, 1974). p. 313 p.287.

Arman Marwing 90 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

psychological disorders such as paranoid and of diversity through the participation of pathological narcissism urgently require an recitations and communities and showed evaluation. changes in mentality and behavior. On this The next stage of radicalization is self- stage, schemas of thought that produce identification where individuals are influenced cognitive distortions emerge primarily related by both internal and external factors. to truth claim for their religious ideas and Individuals began to study religious doctrines, views. In contrast, they claim beliefs of outside especially those proposed in radical religious groups are false. These dichotomous thoughts organizations. At the individual stage, they isolate them emotionally and decide to stay begin to abandon their old identities and away from their old lives. associate with people who have similar tenet Even though the of mind that and adopt new ideologies from referral encourage cognitive distortions appeared, it is organizations. Pursuing religious identity which likewise strengthened during the indoctrination indicate stage of identity crisis can be regarded phase. This phase is illustrated by the as the catalyst for people to leave their beliefs progressive individual development to strength and accept a recent views of life. religious beliefs. The radicalism perspective of The identity crisis as a catalyst is more radical Islamic groups is extended and likely occur in a specific developmental phase, reinforced by doctrinal patterns which are especially in adolescence. Identity research intensively internalized through small groups encourages adolescents to determine their called usrah or halaqoh. In this phase, enemy or their ideal figure who guide them according to Sillber and Bhatt, the ideology of achieving their final identity.20 Youth who fail jihad has been adopted and concluded. They to consolidate their identity tend to have low also accepts the belief to support their self-esteem and follow their role model‟s ideology by commiting violence “Jihad” acts. guidances particularly commiting terrorism At this stage, the member of radical acts. group accept a political-religious perspective There is a great deal of demographic that justifies, ratifies, encourages and supports information about the participation of violence against others which is considered as adolescents or youth in terrorist groups, such "kufr", non-Islamic entities, including Western as Hassan's study on Islamic Jihad members, civilization, its people, its allies or any other whose members are on average 18 to 38 years considered having different views.23 old. 21 particularly, studies of Salafi Muslim This stage will end with jihadization, a terrorists from Saudi Arabia, Egypt, France, phase in which each member of the group Algeria, Morocco and Indonesia show that the accepts their individual obligations to average age of members is 25.69 years.22 participate in “jihad” and identifies themselves In the process of self-identification, as holy soldiers or mujahideen. In the end, the members act actively, seeking relationships and group will begin the operational planning of an associations with others with a similar act of terrorism. However this study elaborate understanding. They adopted a radical doctrine deeply at the stage of indoctrination where cognitive distortions of the group members are 20 Elizabeth B. Hurlock, Psikologi Perkembangan. Suatu reinforced and cause other cognitive pendekatan sepanjang rentang kehidupan, Edisi 5. (Jakarta : distortions. The cognitive distortions at this Erlangga, 1980), p. 209 21 Nasra Hassan, An arsenal of believers : Talking to the “ human bombs”, The New Yorker,77, 2001, h.36. 23 Mitchell D. Silber and Arvin Bhatt, Radicalisation in the 22 Marc Sageman, Understanding terror networks, West : The Homegrown Threat (New York : The New York p.289. City Police Department, 2007), p.311

Arman Marwing 91 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

phase can be identified and illustrated in the Shahid is much better following table. than the fate of being a prisoner ". Table 1. Forms of cognitive distortion 9. Labeling All Jews (Israelis) and of terrorists Christians are enemies of Islam and their blood N Cognitve Automatic thoughts is lawful. o. distortions’ 1 Personalizati Moslems who only keep forms 0. on silent and do not 1. Polarization West against Islam, commit “jihad” causes Kafir against Muslim. other muslims undergo We (Minna) against them the negative events (Minhum), are martyred against the enemies of The similarity of terrorists and suicide Allah attacks with individuals suffering from 2. Overgeneraliza The invasion of America psychological disorders such as , tion and allies of the Muslim hypomania or manic episodes, suicidal country as a form of behavior, general (generalized anxiety), hatred and destruction phobias, panic disorders, paranoid states, of the existence of Muslims. conversion disorders, obsessive compulsive 3. selective Moral decadence, disorder , anorexia or bulimia and abstraction politics, economic hypochondria, is the presence of cognitive (Tunnel slowdown, poverty and distortions in patients. Cognitive distortion not Vision) crime all point to the only causes emotional disturbances, but also weakness of secular and affec individual behavior. Albert Ellies claims democratic governments that the cognitive distortions or illogical beliefs and the absence of Islamic sharia. that are continually being trusted and 4. disqualifying Freedom of association internalized can cause self-destructive. It the positive; and the expression of means that irrational beliefs are not merely opinions in democracy related to external factors. It is likewise do not deserve to be associated to human thought. If a person appreciated. experiences emotional disturbances, his 5. Mental A violent jihad is needed cognitive automatically contains erroneous, reading to defend the Islamic community and create irrational, and illogical sentences or meaning peace in the world " which are believed dogmatically, and disturb his emotions and actions and finally 6. maximizatio A failure if you did not subordinate himself. 24 Thus, we will easily n and become a martyr" understand the relationship between thoughts, Minimizatio emotions-feelings and behavior. n

7. emotional "Jews and Christians

reasoning always have intention to

obstruct and fight Cognitive distortions will affect changes Muslims to practice their religion, kaffah, and such in individual‟s emotions and feelings and lead intention would come true someday." 24 Albert Ellis, Rational-Emotive Psychotherapy dalam D. Arbuckle (Ed.). Counseling and Psychotherapy ( New 8. Imperative "I must be a martyr or" York : McGraw-Hill, 1967), p.82

Arman Marwing 92 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

to unexpected behavior. Therefore, cognitive restore his belief to stop commiting acts of therapy is proposed as a way of overcoming “jihadism” through violence. the problem. Through cognitive psychotherapy, distorted thinking possessed by The urgency of integrating a terrorist as a result of identification and Indonesian Islamic values and cognitive psychotherapy indoctrination can be corrected and redesigned. There are two goals to achieve in The importance of integrating the cognitive approach. First, generate clients‟ Indonesian Islam and psychotherapy is the thoughts, interact internally or self-talk and approach are comprised of values of Indonesia interpret events experienced. Secondly, Islam such as moderation, tolerance and the together with the advisor, the client collects promotion of peace. According to evidences that supportsor refutes the Abdurrahman Wahid, it is the manifestation of interpretations given. true Islam.25 Cognitive psychotherapy applied to Several examples of local wisdom in terrorists is still quite rare since study of indonesia respect for multiculturalism and cognitive psychotherapy of Aaron T Beck is heterogeneity, such as the Pesse (empathy), a much more focused on emotional disorders concept of Makassar Bugis tribe, Pela gandong, such as depression, panic disorder, phobias, a group-building culture within the ethnic and depression and anxiety. All psychological religious communities in Maluku and tepo disorder is the result of cognitive distortions in seliro (empathy) as the concept of Javanese the form of irrational, unrealistic, irrational, society. The values of local wisdom were and illogical ideas, thoughts, thoughts that are practiced by the ancestors and manifested in continually indoctrinated into themselves. the attitudes and behavior of the Indonesian The cause leads terrorists with their people towards diversity even amid the threat brutal actions endanger self and others safety. of radicalism in the recent transnational Islamic It indicates cognitive distortion in the form of movement. doctrinal values has internalized over a long The development of cognitive period and consistenly reinforced by the psychology based on Indonesia Islam has two cohesion of the group. goals. First, Implementing Abdurrahman The authority of the group, even provide Wahid's indigenous spirit to alleviate the "spiritual sanctuary" to ensure the absorption inferiority of Indonesian Muslims as "second- of the ideology of the group. As the result, class Muslims" "by promoting Indonesian individuals lose their authority to control Islam a model for understanding diversity. themselves. This article offers cognitive Secondly, it is possible to overcome the logical psychotherapy for terrorism cases, as it serves or self defeating thinking of individu to restore sense of individuality which has be particularly in understanding religious doctrine blend into group dynamics. Through cognitive as a characteristic of terrorism by organizing therapy, a client is trained to increase his / her perceptions and thinking in a positive and attention or awareness capacity. As ther result, rational approach. 26 he /she can think carefully and systematically about any information he or she receives. The raising awareness will cope with uncomfortable 25 Abdurrahman Wahid., Islamku Islam Anda Islam Kita. (Jakarta : The Wahid Institute, 2006), p. 244 feeling, and feeling guilty because he/she 26 Ellies dalam Rickey L George; Therese Stridde refuse conformity. At the same time, he/she Christiani, Theory, Methods & Processes of confidently determine how he should act and Counseling and Psychotherapy (Englewood Cliffs, N.J.: Prentice-Hall, 1981), p. 89

Arman Marwing 93 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

This research is a qualitative research national problems. In contrast, Indonesia using a mixture of literary approaches and Ulamas believe that the Islamic caliphate is not phenomenology (mixed approach). The a political system or a state model, but rather a documentary research focused on study of concept of leadership. They support Pancasila books, scientific works related to the bahts al- as a political system which are most suitable masail or ijtihad of Indonesia scholars toward with characteristic of Indonesia. Khilafah Islamiyah, Jihad and kafir (takfiri). Difference of interpretation on the These ijtihad based on Tasamuh's values. caliphate between the Indonesian terrorists and (tolerance), Tawasuth (moderate), Tawazun the Ijtihad ulama lies in ideological perspective (balanced), 'Adalah (Justice) and Ukhuwah which centralized totalitarianism towards sharia (Brotherhood) which includes ukhuwah Islamiyah or not. While terrorists argues that (Islamic Brotherhood), Ukhuwah Wathoniyah implementation of sharia law can not be (nationality Brotherhood), Ukhuwah basyariah separated from politics, which means that it (humanity brotherhood). must be formalized, Indoenesia Ulama The phenomenological approach aims to overemphasis the essence of Islamic values. If extract data from primary sources, namely a system has accomodate Islamic principles, it former terrorists, who are related to their views has implemented practices of sharia, the on Khilafah Islamiyah, Jihad and takfiri. The formalization of sharia then is not necessary. results of ijtihad are operationalized in the Second, In terrorists perspective, Jihad form of statements,which are then positioned can be regarded as a form of physical as rational responses (self-defense) to resistance particularly the war against infidels automatic thinking of the terrorist. Such in order to defend Islam and Muslims who thinking will lead to irrational critic. Therefore, have been persecuted in various parts of the rational responses derived from the ijtihad of world. Form of their resistance can be the Indonesia (archipelago) Ulama should be achieved by fighting directly or attacking given as an intervention. strategic locations with bombs where the "infidels" gather. Through these actions, Results and Discussion terrorists will produce a large number of victims of their enemies and providing glory to a. The contradictory view between Islam. This point of view is very different from terrorists perspective and Ijtihad of Ulama of Indonesia on Khilafah, Indonesian ulama perspectives which interpret Jihad and Takfiri the great jihad as an effort to fight against lust, while war jihad is a type of jihad which can The results of the study showed that merelybe practiced against opponents who there were conflicting views between the declare it. perpetrators of terrorism and the ulama In terms of qualication of target of Nusantara ijtihad regarding the concept of attack, scholars and terrorists have different khilafah, jihad and takfiri. In the context of the perspective. While terrorists have made khilafah, the whole subject of research, namely generalizations that all infidels can be regarded as enemies, Indonesian ulama perceives two former terrorists, tends to consider the infidels as enemy is for those who declared khilafah as a state system that must be war against muslims and the objective is a self defended, since Islam has organized all aspects, defence particularly against tyranny. The including governing the government; arguments of the archipelago's ulema are consequently, they argued that caliphate is the similar to Imam Malik, Imam Ahmad, Abu best system to overcome complexity of

Arman Marwing 94 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

Hanifah, and others who refer to the essence unfaithful. 30 Ironically, terrorists easily create of Al-Baqarah verse 190 as follows indicators of political interests and identity as a pretext for taking takfiri against Muslim “ Fight in the way of Allah against individuals or groups. those who fight against you but do not transgress, for Allah does not love In this position, results of the ijtihad of transgressors”.27 three major theme are detailed in statements that help clients or terrorists to process more In the above context, the Indonesian realistic information in order to replace ulama stated that the obvious target was kafr automatic thoughts and distorted beliefs as harb. This term can be defined as an enemy as well as replace irrational thought to rational well since he was also in a state of war with the thought through the teaching-learning process. Muslims. They also states that the purpose of Based on evaluating literatures found kind of Jihad merely to preserved the benefit that Ijtihad Indonesian Ulama's on the three of Muslims, including fighting enemy attacks. main concepts are proven and fundamental In addition, according to them, jihad is not formulation for the cognitive de-radicalization only restrictively interpreted by murder (qital) programmes. or physical resistance, but can be broadly interpreted as an effort to build peace and orderliness of world civilization. b. Procedures and techniques of cognitive psychotherapy based on Third, Takfiri. Takfiri is denoting Indonesian Islamic values exxcomunication, which one muslim declaring another Muslim as a non-believer (kafir). In Cognitive therapy is an educational terrorist perspectives, kafr has several meaning, process in which the therapist is active in firstly, anyone who hinders the realization of developing good working relationships the purpose of defending the religion of God between therapists and clients (clients). This (Allah).28 procedure is called collaborative empiricism. In Secondly, everyone who has a different this procedure, the therapist and the client point of view, even if they are moslem or have collaborate in the scientific work by examining similar religion with terrorists 29 In contrast, or evaluating the patient's beliefs, testing these Indonesian scholars states that radical Islamist beliefs to see whether the client's beliefs are groups behaviour to accuse other moslems as accurate or not, and then modifying beliefs infidels since difference of opinion has based on reality. 31 eliminated the plurality as human nature. In The development of the model of addition, according to Indonesian scholars, cognitive psychotherapy based on Indonesian takfiri refers to Imam Al-Ghazali's vision as an Islamic values is intended to be applied act that transcends borders, resembling exactly separately or being integrated part of the excessive attitude of theologians at the development programme in correctional beginning of Islam's development that regards institution. 32T the disagreement with theology adopted as

30 Imam Al-Ghazali dalam Imam Al- Baijuri, Tahqiqul Maqam ala kifayatil Awam (Surabaya: Maktabah M Bin 27 Surah Al-Baqarah ayat 190 dalam Abdullah bin Zaid Ahmad Nabhan Wa Audaluh: tt) p.15 Al-mahmud. T.th. Al-Jihad al- Mashru‟ Fi al-Islam. T. 31 Richard Nelson-Jones, Teori dan Praktik Konseling Tp: T.P. : 13 dan Terapi (Yogyakarta: Pustaka Pelajar, 2011), p. 582 28 Interview with RS on 29 august 2017 32 Direktorat Jenderal Pemasyarakatan. Cetak Biru 29 Interview with DF on 29 august 2017 Pembaharuan Pelaksanaan Sistem Pemasyarakatan.

Arman Marwing 95 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

he goal of fostering prisoners of and gain insight into their personality. The terrorism can be achieved by helping terrorists reasons to involve in terrorist acts explored identify illogical thoughts, confront and revise deeply, as well as their complaints and illogical beliefs untill they aware their mistakes expectations . and can easily integrate into society then . The following step is psychological The application of the cognitive examinations or assessments that focus on psychotherapy model to terrorists, particularly commonly used thought patterns, previous at correctional institution , can be described as stimuli, and behavioral problems. follows. Psychological examinations use observation,

interviews, life records, personality tests such Anamnesis Assessmen Diagnosis as EPPS, MMPI, intelligence tests and the use (Identification t Axis I : Clinical of cognitive distortion scale, an instrument of the history (evaluation Disorder of terrorism of Axis II : containing 20 elements of self-assessment to detainees) psychology Personality ) Disorder measure 10 cognitive distortions. All the Axis III : General cognitive distortions are evaluated in two medical conditions & MR aspects, namely interpersonal (IP) and personal Axis IV : 33 psychosocial and achievement. environmental The combination of the results of the problems Axis V: Global psychological examinations is employed to Assessment of Functioning classify the mental disorders (diagnoses) that

based on the guidelines for the diagnosis of

Mental Disorders III (PPDGJ III) or the

Result of Intervention Manual of Diagnostic Statistics (DSM IV) and intervention (Cognitive the DSM IV -TR, which includes Axis I: Follow- psychotherapy based on Up -Changes Indonesian Islam) Clinical Disorders, Axis II: Personality of Evaluatin destructive -Recognizing negative Disorders, Axis III: General Medical g mind and thoughts (three column Conditions and MR, Axis IV: Psychosocial and diagnosis, emotions technique) -Restructuring cognitive Environmental, Axis V: Function Level. The therapy - Decrease and thought (socratic and etc of tendency questioning method) aims of classification of the diagnosis of “jihad” -Providing record task behavior by of dysfunctional hought (execution) is to determine the appropriate

violence based on Indonesian type of treatment based on the condition of Islamic values) 34 the client, including the type of disorder. Evidences on origin of terrorists‟

cognitive distortions as result of process of radicalization, leading cognitive psychotherapy Diagram 1. Model of cognitive to helps them to recognize negative thoughts psychotherapy based on cognitive values in Indonesia and to restructure their minds and minds. on the actors of terrorism

33 Roger Covin, David J. A. Dozois, Avital Ogniewicz, The initial phase of psychotherapy can and Pamela M. Seeds ,” Measuring cognitive errors: be conducted with anamnesis or collecting data Initial development of the Cognitive Distortions Scale (CDS)”, International Journal of Cognitive Therapy, 4, 2011, about the subject's life history in order to p. 297. understand the experience of the subject's life 34 Vermande, M. M., Van den Bercken, J. H., & De Bruyn, E. E. J, “Effects of diagnostic classification systems on clinical hypothesis generation”, Journal of (Jakarta : Departemen Hukum dan Hak Asasi Manusia and Behavioral Assessment, 18, 1996, Direktorat Jenderal Pemasyarakatan, 2008), p. 4 p. 49.

Arman Marwing 96 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

During the first stage, the therapist tries to immeaditely ? g. Do you regards this as an introduce negative thoughts or cognitive example of mental reading or prediction? h. distortions by teaching client the kind of Do you regard personally the events happens cognitive distortions regularly occur during to you as small things or even have no treatment or asking client to identify his/her correlation with you? 36 distortions during accomplishing homework. Through Socratic dialogue, clients learn Client can apply the three-column technique to ask questions. In the case of terrorism, as follows a) The first column describes a clients ask his/her the automatic thoughts, situation that evokes negative emotions. even if the thoughts consistent with his/her b.) Column two, identify the automatic "feelings". Clients who experience emotional thoughts in the situation; c.) Column Three - disturbances due to cognitive distortions may indicate what types of distortion are in these question the validity of their own thoughts thoughts.35 through the following questions: The second stage, restructuring cognitive a) "Where do I find this way of or thought by demanding the client to evaluate thinking?" b. "What evidence supports my or rethink his/her negative thoughts through interpretation?" c. What evidence contradicts answering Socratic questions or direct with my interpretation? d. Is the motives that I questions from therapist. The direct goal of logically atribute to the other groups is suitable these techniques are to turn the client's closed with their actions” and e) Are there alternative belief system into an open system. explanations for my behavior? Through The questions of Socratic dialogue Socratic dialogue, terrorists learn to counter particularly try to help the client to aware on negative thoughts and seek other more his/her thoughts; examining these thoughts to appropriate ideas.37 The process of cognitive find cognitive distortions; replacing it with a restructuring is illustrated in the table below. more balanced thought; and making plans to develop new models. A statement that generates the client 's basic awareness is to ask the client: "What are you thinking right now? Therapists prefer use questions (questioning) and avoid indoctrination and refutation. This technique is implemented in warm emotional climate and accepting. The Socratic‟s question and answer model develops and evaluates the client's way of thinking. Several kind of Socratic questions as follows a.) Where do you find (antum / akhi / ukhti) this way of thinking ?, b.) Is there evidence of your beliefs? C.) Are there other ways to look at the situation? D.) What is the effect of the thinking? e.) What are the advantages and disadvantages of such thinking? f.) are you draw conclusions 36 Stephen Palmer, Windy Dryden, Counseling for Stress Problems. ). p. 265 35 Stephen Palmer, Windy Dryden, Counseling for 37 David Westbrook., Helen Kennerley., Joan Kirk, An Stress Problems. (London: Sage Publication, 1995). p. introduction to cognitive behaviour therapy : Skills & 263 applications. (London : Sage Publication, 2007), p. 257.

Arman Marwing 97 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

Dysfunctional Thought Records Instructions: When you feel your mood is getting worse, ask yourself what happened to my thought right now? and directly record your mental thoughts or images in the automatic mind column. Then identify the emotions, feelings or moods you feel when you have these thoughts. Then check whether these thoughts are realistic or accurate and start developing a more rational response, with alternative thoughts which are adapted to the situation. Evaluate or value how many more rational responses which have changed your original thoughts and feelings. Table 2 . Functional thoughts notes Situatio Automatic Emoti Adaptive Result n thought on answer (0-100%)

Source : Judith Beck, 2005 To create alternative answers, ask the following question: The pivotal role of Indonesian Islamic 1. What is the evidences that your (antum or akhi / ukhti) automatic thoughts are true? What is the values in cognitive psychotherapy are to proof that automatic thoughts are not true? provide adaptive responses related to 2. Is there an alternative explanation for each event or other way of looking at the situation? ideological themes or major problems of 3. What are the implications if your thoughts are radical organizations such as Khilafah correct? What is the worst thing in the situation? What is the most realistic thing in this situation ? Islamiyah, Jihad and disbelief (takfiri) in the What could you do about it? form of a dialogue between therapists and clients, including terrorist inmates. These three themes can be identified as cognitive distortions such as khilafah Islamiyah (selective abstraction, positive disqualification), the concept of Jihad ( mental reading /arbitrary

inference, maximization and Minimization,

imperative, personalization), disbelief/takfiri (polarization, generalization, emotional reasoning, , labeling). Adaptive responses to cognitive psychotherapy based on Indonesian Islam against cognitive distortions related to khilafah Islamiyah, for example 1.) Testing the evidence of automatic thoughts of terrorist members on the failure of democracy and Pancasila, while

showing the success of pancasila as a paradigm

in the development of political, economic, socio-cultural and defense security in Indonesia 2.) Providing another way of looking at the situation for example (a) The absence of texts in the Qur'an that underlie the idea of an Islamic State or the urgency to establish an Islamic state, except merely limited to

Arman Marwing 98 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

ijtihadiyah or interpretive. b.) Islamic sharia, validity of the beliefs (not 100 % correct). (b) can be implemented without formalizing Write new belief which more realistic and Islamic state . Indonesian Islam tend to write several experiences to support the new prioritize the substance of sharia values in belief. (c) regularly evaluate your society rather than formalizing institutions. 38 to this new belief . The whole process can be Indonesian Islamic values briefly place done separately or integrated into the Pancasila as the reflector of Maqashid al- dysfunctional record table of thought . 40 Shari'ah (common good). 3.) If your mind Adaptive responses of cognitive considers pancasila and democracy as a cause psychotherapy based on Indonesian Islamic of national decadence is true, what are the regarding to to jihad as following steps 1.) implications for you? What is the worst thing Testing evidence of automatic thoughts of of the situation? What are the most realistic terrorist members on war jihad or qital and things you can see on your daily life? What martyrdom as a form of defense against the could you do ? Muslims, establishing peace in the world and The third question attempts to explore rewarding paradise. At the same time, show the patterns and assumptions underlying the proof that these automatic thoughts are not emergence of cognitive distortions among true, for example jihad in the defense of terrorist inmates or to focus on the personal Muslims against the superpower and its allies, significance of an event. In the above example, while their jihad that is executed is qital (war) the basic assumption is: "If I allow the NKRI in Indonesia, in which does not is not a war system based on Pancasila to continue and I zone (dar al harb). still do not attempts to promote caliphate, I am How to create world peace while they a useless person and the scheme is: "I am a used violence or war (qital) especially for civil useless person" The assumptions and basic society. For example, the activities of "jihad" schemas are then discussed with the client or or suicidal martyrdom, as in Pakistan, Turkey, the terrorist. If they agree, following steps is Syria, Iraq and Indonesia, result in many the psychotherapist and the client continue to victims among Muslims rather than among modify client assumptions and basic schemas . non-Muslims. How could the kind of jihad be For example, stating that "the maintenance of rewarded by heaven while its effects eliminate republic of Indonesia on the basis of the the lives of innocent people? How to Pancasila and the 1945 Constitution shows the distinguish such jihad from suicide? person tries to provide much benefits for other people without questioning the diverse 2.) Provide alternative way to evaluate background. 39 the situation for example: a) The defense of The process of modifying such Muslims or the establishment of peace in the assumptions can adopt Padesky and world is much more effective through a system Greenberger‟s modification scheme, which or path of diplomacy than by the individual includes: (a) Writing his or her current beliefs , struggle. b) Jihad always changes according to followed by writing down the list of its context and environment (muqtada al-hal wal experience that misdoubt the accuracy and mahal ). In Indonesian context, the supreme of jihad is positive efforts to compete with the 38 Abdurrahman Wahid, Musuh dalam Selimut”. Ilusi developed western in various fields .C.) Jihad Negara Islam. Ekspansi Gerakan Islam Transnasional di Indonesia. (Jakarta: The Wahid Institute, 2009), p. 257 39 Abdurrahman Wahid, Musuh dalam Selimut”. Ilusi 40 Christine A. Padesky & Dennis Greenberger, Negara Islam. Ekspansi Gerakan Islam Transnasional di Clinician‟s Guide to Mind Over Mood. (New York : Indonesia, p. 18 Guilford, 1995), p. 327

Arman Marwing 99 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

as a tool of creating world peace could be to destruct Muslims can be countered by implemented as long as suitable with rahmatan exemplifying the equal rights and obligations lil'alamin mission which prioritizing the between Muslims and non-muslims in principles of tasawuh (tolerance), tawassuth countries accused of being infidels as well as (moderation) and tawazun (balanced) which providing evidence harmonious and tolerance suitable with the objective conditions of situation in religous diversity in Indonesia pluralism. society. 3.) If your mind is that jihad with war is 2.) Providing another way to evaluate a goal and an obligation for every Muslim. situation which regarded as problemati issue. What are the implications for you? Which For example, a.) Truly Islam is ummatan worst condition will occurs on this situation? wasatha, a moderate people as Ahlu sunnah wal What is the worst thing in the situation? What Jamaah b.) Making Introspection and self- is the most realistic thing about the condition? improvement efforts which are related to what What could you do about it? Question number extent client perceives his/her self as a true three produces the basic schema and Muslim. c.) Shows that takfiri has an impact on hypotheses that are supposed to be, "If I am the breakdown of relations among Muslims not a martyr, then my struggle is useless, I am and means that the subject has committed acts useless, I can not fulfill the commandments of which are hated by Allah. God. the scheme is "I am a useless person, i 3. If your mind that Muslims are accused am worthless person, i have failed . of being unfaithful as well as Christians and The basic assumptions and systems are Jews threaten the existence of your group, further modified by stating that "not being what are the implications for you? What is the martyred is not the end of everything". "You worst thing in the situation? What is the most can also do many good things in different realistic thing about the condition? what could ways." The application of God's teachings is you do about it? The third question produces not only mortal, but it also drives the progress basic schema and assumption: "If I do not of Muslims in various aspects of life. The regard them as enemies and I'm not aware of modification efforts sustainably applied untill the intentions of infidels, these mean that I do dysfunctional tendencies which criticize and not work well as a member, therefore I am a self could be overcome. useless person. " Adaptive responses or answers to The basic assumptions and schema of cognitive distortions related to takfiri, can be takfiri themes are also modified by stating that implemented by following these procedures 1.) the requirement to accuse others as kafr Testing the evidence of automatic thoughts (infidels) and continuous suspicion to others that, outside of their group such as Jews, or “ kafr” „ intention hurted and weakened Christians and even Muslims, are unfaithful your self. “You are not useless as long as you and intend to destroy Muslims (in groups) can appreciate your own perspective (not while showing evidence of the invalidity of accuse others as infidels). In short, these these automatic thoughts. For example, processes could be a effective method to showing that dissent in Islam is a blessing. encounter dysfunctional thinking which Accusing infidels without clear and precise critisizes and self. evidence in the texts of Al-Quran and Al- The last steps of the procuderues is to Hadith are prohibited acts. On the contrary, provide routinely homework to record the one who accuses others can be regarded as dysfunctional thinking. This method is a form an infidel. Regarding the mission of the infidels of evaluation learning toward terrorists‟

Arman Marwing 100 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

cognitive distortions. The process of cognitive Secondly, the model of by recording functional thinking, psychotherapy based on Indonesian Islamic using the same pattern of work that is values was developed after verification of the systematically applied by terrorist groups analysis content. The excellence of the therapy against its members, which includes self- is not only since based on Indonesian Islamic replicating autosuggestion processes in the values, but also applying collaborative form of spontaneous verbalizations. The empiricism procedures that place clients to difference is that intensive indoctrination of involve in an active collaborative working terrorist groups contains cognitive distortions relationship. As the result, Indonesian Islamic and has an impact on self-destruction, while values could be intentionally internalized by cognitive psycho-therapy contains rational terrorists themselves. This model would be beliefs aimed at improving the psychological effective in changing the destructive thinking well-being of convicted terrorists. schemata of terrorists. Following routine of homework The weaknesses and limitations encourage terrorist inmates to focus on their founded of this model requires ongoing automatic thoughts and to take responsibility scientific studies, including re-examination of to help themselves. This measures is a key conceptual models, treatment methods, element of prevention and mitigation to the protocols to deal with terrorism-destructive effects of intensive indoctrination of radical thinking and behavioral, and testing the ideologies. Cognitive restructuring effort effectiveness of these modules / techniques. as enables actors to modify their interpretations an interventions for de-radicalization programs and perceptions of situations, events and by undertaking several experimental studies. problems in order to avoid non-positive . Finally, the political will of the emotions, such as anger, sadness, frustration government, particularly national agency for and , and to produce healthier and combating terrorism (BNPT to encourage the adaptive behavioral responses particularly development of this model as well as building avoiding terrorism actions . The follow-up training centers of the cognitive terapy on model for developing cognitive therapy based which based value of Indonesia Islam in on Islamic values in Indonesia requires several regions of the country untill it can serve sustainability efforts to evaluate assessment of as a model for dealing with terrorism cases at therapies, diagnostic and competency of the the national and global levels. therapist. References Conclusion Text Book

Results of phenomenological studies and Beck, Aaroon T., dan Marjorie E. Weishaar . literature from the main sources which taken Cognitive Therapy; dalam Raymond J. Corsini dan Danny Wedding, Current from interview with former terrorists and Psychoterapies, Fourth Edition.F.E. Peacock analyse result of bahtsul masail which taken (Illinois : Peacock, 1989) from various Indonesian ulama literature as follows. Firstly, there are conflicting Beck, Judith .S (2005). Cognitive therapy :Basics differences between the views of the terrorists and beyond. New York : Guilford Press. and ijtihad of Indonesia (archipelago) Ulama (scholar) regarding khilafah, jihad and takfiri.

Arman Marwing 101 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

Burns, David, Terapi kognitif. Pendekatan baru Palmer, Stephen. & Dryden, Windy, Counseling bagi penanganan depresi (Jakarta: Erlangga, 1988) for Stress Problems. (London: Sage Publication, 1995) De la corte, L, La logica del terorismo.( Madrid : Alianza, 2006) Sageman, Marc, Understanding terror networks. (Philadelphia: University of Direktorat Jenderal Pemasyarakatan (2008). Pennsylvania Press, 2004). Cetak Biru Pembaharuan Pelaksanaan Sistem Pemasyarakatan. (Jakarta : Departemen Silber, Mitchell. D., & Bhatt, Arvin, Hukum dan Hak Asasi Manusia Radicalisation in the West : The Homegrown Direktorat Jenderal Pemasyarakatan, Threat : (The New York City Police 2006) Department, 2007)

Ellis, Albert, Rational-Emotive Psychotherapy”; Wahid, Abdurrahman, Islamku Islam Anda dalam D. Arbuckle (Ed.). Counseling and Islam Kita. (Jakarta : The Wahid Institute, Psychotherapy. ( New York : McGraw- 2006) Hill, 1967) Wahid, Abdurrahman, Musuh dalam Selimut. Ilusi Negara Islam. Ekspansi Gerakan Islam Ellis, Albert, Rational-Emotive Theory”, dalam A. Transnasional di Indonesia. (Jakarta: The Burton (Ed.), Operational Theories of Wahid Institute, 2009) Personality, (New York: Brunner/Mazel,

1974) Westbrook, David., Kennerley, Helen. & Kirk,

Joan, An introduction to cognitive behaviour George, Rickey L and Therese Stridde. therapy : Skills & applications. (London : Cristiani.. Theory, Methods & Processes of Sage Publication, 2007) Counseling and Psychotherapy (Englewood Cliffs, N.J.: Prentice-Hall, 1981),

Hurlock., Elizabeth. B.,Psikologi Perkembangan. Suatu pendekatan sepanjang rentang Journals kehidupan, Edisi 5. (Jakarta : Erlangga, Berkowitz, Leonard. “ Frustration- aggression 1980) hypothesis : Examination and reformulation”, Psychological Bulletin, 106, Imam Al- Baijuri, Tahqiqul Maqam ala kifayatil 1989 h. 59 Awam (Surabaya: Maktabah M Bin Ahmad Nabhan Wa Audaluh: tt) Berman, Sheri, “ Islamism, Revolution, and Civil Society, Perspectives on Politics, 1, American Lezak, Muriel. Deutsch. (1995). Political Science Association, 2003, h. Neuropsychological assessment. 3rd ed. New 18 York : Oxford University Press Bryant, Ernest.T., Monte .L. Scott, Charles Nelson-Jones, R, Teori dan Praktik Konseling dan .J.Golden, and Christopher .D. Tori. Terapi (Yogyakarta: Pustaka Pelajar, “Neuropsychological deficits, learning 2011). disability, and violent behavior”, Journal of Consulting and Clinical Psychology 52:323, Padesky, C.A. dan Greenberger, D, Clinician’s 1984, h. 4. Guide to Mind Over Mood. (New York : Guilford, 1995) Covin, Roger., Dozois, David., Ogniewicz, Avital., & Seeds, Pamela. M. (2011). Measuring cognitive errors: Initial

Arman Marwing 102 Developing A Model of Cognitive.....

ISLAM REALITAS: Journal of Islamic & Social Studies Vol. 4, No. 1, Januari – Juni 2018

development of the Cognitive Distortions Scale (CDS). International Journal of Cognitive Therapy, 4, 297-322.

Milla Noor Milla. & Faturochman. Pembentukan identitas mujahid global pada terpidana kasus terorisme di Indonesia. Jurnal Psikologi Indonesia, Vol VI, No.2, 2009, 82

Vermande, M.M., Van den Bercken, J.H., & De Bruyn, E.E, “Effects of diagnostic classification systems on clinical hypothesis generation. Journal of Psychopathology and Behavioral Assessment, 18,1996, h. 49.

Victoroff, Jeff., “The mind of the terrorist: A review and crtitique of psychological approaches”, Journal of conflict Resolution, 49, 2005, h. 3.

Article in Media Hassan., Nasra. An arsenal of believers : Talking to the “ human bombs.” The New Yorker 77:36, 2001 Sim, Susan. & Ismail Noor. Huda , “ Predicting terrorist recidivism in Indonesia‟s prisons . The Brooking Press. 2016, january 28. Para.3 http://www.brookings.edu

Storr, Anthony.. The threat of man human agression. The Penguin Press, 1968, July 13 Diambil dari http://www. thetablet.co.uk

Interview

DF, Wawancara Pribadi, Selasa 29 Agustus 2017. RS, Wawancara Pribadi, Selasa 29 Agustus 2017.

Arman Marwing 103 Developing A Model of Cognitive.....