Maqamat Sufistic as a Solution for Coping Stress

The application and understanding of good coping stress certainly becomes an important thing in the current period. This paper aims to describe the contextualization of coping stress in psychology with maqamat and ahwal in Sufism. Research data was extracted through library research obtained from primary sources in the form of articles and corroborated with coping stress books. Secondary sources are articles in journals that implement Sufi both in Sufi life and in practical implementation of Sufi therapy. The results of the study describe the contextualzation and relationship between maqamat and ahwal in Sufism with coping stress in psychology. In practice for the practice of maqamat and can reach ahwal as a defense mechanism in improving their stress coping ability. The contribution of the maqamat practice is encouraging positive thinking, positive acting and positive hoping.


INTRODUCTION
Life does not always go straight, calm, full of joy and happiness. A lot of problems happen in life make people confused and stressed (Lin & Huang, 2014).
That situation will push individuals to make efforts to control, defuse, or disappear (Slavich, 2016) or lead to positive emotions (Eriksson & Hedberg Rundgren, 2019). Efforts to resolve the problems required concentration (Gaol, 2016). Seeing the potential, one has the strength to cope Enlighten: Jurnal Bimbingan Konseling Islam ■ Vol 3 No 2 with problems of life with various strategies of adaptation (Rajab, 2007;Rajab, 2010). Development of adequate adaptation strategies or "coping" strategies is needed for all individuals (Groden et al., 2006;Larsson et al., 2017). Coping is a accumulation of individual's thoughts and behaviors that used to face the pressing situation (Folkman et al. 1986 ); Groden et al., 2006;Peer, 2016). Coping basically describes the process of cognitive activity accompanied by behavioral activity (Krause et al., 2017;Maryam, 2017). Coping with an Islamic approach can be done by Sufi path.
The Sufi path is more based on Islamic law (Mashar, 2015), which affects the circumstance of the heart as a manifestation of the faith, Islam and ihsan.
Sufi in its further definition is put on cleansing the heart that is expressed in noble morals (Muvid & Aliyah, 2020;Hamsyah & Subandi, 2017). The Sufi path influences the individual to make them closer to Allah till reach the culmination point of the ma'rifah bi Allâh while at the same time helping the individual to have a perfect degree (insan kamil) (Ali, 2017;Hanifiyah, 2019), and the values contained can be used for healing psychological and physical illness (Badri, 2018). Maqamat and ahwal by strengthening dhikrullah is one way and can be done as a coping stress (Pradityas et al., 2015).
Other research says Sufistic teachings in providing solutions by the concepts of takhalli, tahalli and tajalli become as therapy for the human soul (Sugianto, 2018). Psychotherapy with the Sufistic method can be a way of fostering mental health (Rajab, 2008 (Mukholik, 2017).
The values of Sufism can be used as a healing disease, both psychological and physical, because Sufism is a part of Islam, whose estuary is oriented towards a selfapproach to Allah (Pradityas et al., 2015).
The way to reach Allah is closely related to the maqām in the heart, which will then create a mental state in the form of ahwal and be able to be applied by everyone as coping stress in addressing every problem. Taubat, is the first station for someone to practice Sufism (Bakry, 2018).
According to Muzakkir, taubat can be understood that humans always try not to make good mistakes related to Allah and human as well (Ardiyani, 2018). The basic principle of taubat is faith, which means that the light is scattered in the heart so that the sins that are in the human body will always be considered as a poison that destroys, and must be avoided and merged with good deeds (Hoddin, 2012). So, when the individual has successfully repented there will be a feeling of khauf in him, the presence of fear into the individual because it is haunted by feelings of sin and threats that will befall him. When this feeling approaches him, the individual will feel calm because of the condition of his heart which is getting closer to Allah. This feeling will also prevent him from running away from Allah and make him always remember and ta'dzim to Him (Mashar, 2015). Taubat that balanced with good practices, will free the individual from anxiety and worries inside them. Righteous deeds after repentance in Sufistic psychotherapy, also called Tajalli; divine grace for accepting repentance and filling it with ubudiyah and pious deeds, which are psychologically recognized by the process of prevention (preventive) (Rajab, 2010).
Furthermore, repentance is one of the keys in the treatment of the soul, it can even be said to be the most important treatment media in order to cleanse the soul and heart, and can develop a sense of ideals in it, after being destroyed by turmoil and confusion, or after being cut off by despair (Pradityas et al., 2015). This repentance process as the stages of coping for someone let go of the guilt both to oneself, others or by loving Allah SWT and relief-His (Rajab, 2010). The attitude of zuhud is self-avoidance from greed and excessive love for the world (hub-al-dunya) (Rajab, 2008).
Zuhud as coping is defined as a mental attitude to distance oneself from life in the world for the afterlife, or to balance the physical and mental, physical and spiritual aspects (Pradityas et al., 2015). Zuhud behavior as coping stress presents a feeling of being sincere, accepting His will and doing any work solely because of Allah SWT. Coping which is obtained from asceticism is to feel calm, reduce anxiety, and avoid mental disorders.
Tawakal is a determination in relying on God (Pradityas et al., 2015).
Tawakal attitude will give peace to a believer, and will provide stability and calmness of the soul (Bakry, 2018). In this modern life, resignation, is an optimistic and confident attitude, that everything that governs everything in nature is God. If we follow His rules, namely sunnatullah, then we will be successful, both in this world and in the hereafter (Ardiyani, 2018 (Pradityas et al., 2015). With patience, a person is not easily discouraged, does not give up easily when he has not succeeded. Even someone who has a patient attitude does not dissolve in sadness when exposed to disaster, he will quickly get up to look at a brighter future (Ardiyani, 2018). Patience in the context of coping as a stage after the tawakal process, then whatever obstacles or calamities befall an individual, they can be overcome with an attitude of never giving up and not in prolonged despair. He will quickly get up to find a way out of the problems that befall him, even though they are heavy but still strong in facing them.

Ridha, according to Zun Nun al-
Mishri, ridha is receiving qadha and qadar with a willing heart. While Dzun Nun Al-Misri expressed pleasure that happy with the passage of Allah's provisions.
Accepting the provisions of God's law with pleasure (Ardiyani, 2018). Rida is bound by the value of surrender to God that depends on human effort in dealing with his Lord, so that human will always close to his Lord (Rajab, 2010 God. Often the problem gets worse, due to the loss of the willingness of the heart to accept the situation, so that the heart becomes dirty and frantic mind, which in turn the problem is more complicated (Pradityas et al., 2015). Ridha is last stage of Sufistic coping shows thoughts, emotions, and behaviors that are full of submission to Allah SWT. The effort that has been done is surrendered to destiny, after making a maximum effort physically and mentally.

Maqomat's Practices for Coping Stress
Maqomat's practices as coping with stress proceed in every individual's life.
The perceived implication cannot be directly said that it is a stress solution.
Some of the experiences of the subjects interviewed about the application of maqomat in daily life said that running the maqomat stage from the process of repentance to blessing does not necessarily lead itself to picking up as coping stress.
The stages of maqomat proceed from positive thinking, positive acting and positive hoping (Purnama, 2017 But I am sure that by selling day, night looking up to Allah, I will get success in the world and the hereafter ".
The results of interviews with subjects LK and MP described the practice of Sufi practice through the night prayer, and prayer dkikir to keep trying in the afternoon is the way to achieve success.
Tawakal after trying to become a belief that his prayers will be answered which stimulates himself to be optimistic in facing his life's challenges.
Based on literary data and practices of the three subjects who practice maqomat, describe the process that is passed to be able to make maqomat a coping of sufistic stress. Sufistic stress coping process can be seen in figure 1.  Stress is a feeling of depression that reflects his mental state (Caviola et al., 2017;Jamil, 2018). In this era of industrial revolution, many people suffer stress and anxiety because of work problems (Yudha et al., 2019;Jamil, 2018), traumatic event (Prabha, 2020), chronic disease (Wirtz & von Känel, 2017) and poverty (Dean et al., 2018 (Suradi & Susanto, 2018). This is the spirit of our people who will radiate in the human soul, so that in all his actions always put forward the values of monotheism and just get the blessing of Allah alone (Ardiyani, 2018).

DISCUSSIONS
The teachings of Sufism teach us to increasing worship, such as, prayer, dhikr, reading wirid and many more. The purpose of the worship is to get peace of mind (log), get good peace of mind while it will direct the individual to the strength to solve problems. The condition obtained from the grace of God from the process of maqomat in life is taste and in the context of Sufism is called ahwal. The following is an overview of coping stress from maqomat and ahwal.