Happiness reconstruction through Islamic guidelines in blinds in The Muslim Blinds of Indonesia (ITMI) Central Java

Abstract

<p class="AbstrakAGC">Blind experience various psychological conditions that need attention, such as feeling inferior, hopeless, and useless so that it affects the level of happiness. The main purpose of this study is to determine the process of reconstruction of happiness in blind people through Islamic guidance. This research uses a qualitative method with a phenomenological approach; the process of data analysis uses the Interpretative Phenomenological Analysis technique. The subjects of the study were the blind who were members of ITMI (Indonesian Moslem Blind Association) and actively in Islamic guidance. The process of selecting subjects uses a purposive sampling method. The results showed that Islamic guidance had a positive influence in the process of reconstructing the happiness of the blind. Various processes of cognition and affection can be explored well during the process of Islamic guidance. The process of reconstructing happiness in the blind people goes through six stages, beginning with the stage of negative emotional conditions such as despair and anxiety, feeling isolated from the social environment, and then undertaking the process of finding meaning in life and reconstructing happiness.</p>

Examining social support, spirituality, gratitude, and their associations with happiness through self-acceptance

“…Such positive social support in the community can help individuals feel more positive in giving meaning to their lives. Through this support, they can self-actualize in their environment, and the enthusiasm to continue such actualization can their increase emotional maturity and openness (Habibah & Sucipto, 2020;Himawanti et al, 2020). Kim et al (2021) found that social support in the form of social activities, emotional support, information support, and affection support can be associated with happiness.…”

The Islamic counseling construction in da’wah science structure

“…However, the difference in normative values which is used as the spirit of morality in the activities of the Islamic counseling guidance service does not have to have a logical consequence in which ontologically Islamic counseling is absolutely different from other counseling services in general. The presence of Islamic counseling, and its existence, can be aligned horizontally, and also compared, with the existence of various counseling disciplines developed by other scientists (Komarudin, 2015;Himawanti et al, 2020).…”