The study of Sufistic psychotherapy using the ma'rifat method is important, considering that such Sufistic psychotherapy is rarely mentioned in several studies. Even though the concept of ma'rifat is not a new thing in the scientific discourse of Sufism. This study will be read using an interpretive phenomenological approach. Gus Ridwan's personal experience regarding Sufistic psychotherapy using the ma'rifat method needs to be explored more deeply. It aims to gain understanding and new meanings in the context of the world of Sufistic psychotherapists. The study of interpretation will be used to complete the explanation of these new meanings. Sufistic psychotherapy treatment is also useful for helping patients to return to the way of Allah, carry out His commands, organize their minds and hearts and be able to behave well in their surroundings. The important point of this study is that as long as the psychotherapist does not give instructions that are outside the Shari'a, then a person is not allowed to have bad thoughts about him. Because the essence of Sufistic psychotherapy is not healing itself but being close to Allah.

Communication is essential in learning activities. Communication should be the main medium in creating positive emotions in the classroom. Therefore, the learning communication model needs to be continuously developed so that classroom communication becomes effective and has an impact on positive changes in students' behavior. This article aims to develop an Edusufisticcommunication model to create positive emotions in Islamic educational institutions. This paper is a mix of qualitative and quantitative research. Centralized group discussion (FGD) activities, observations, direct interviews, and questionnaires were used with 27 Indonesian participants and 26 Malaysian participants. The results of this study revealed that the image of communication in the classroom is still rigid, unidirectional, resulting in communication. This leaves many emotional problems for teachers and students. Edusufisticcommunication model has been recognized by educators to be able to revitalize the practice of learning communication that has been practiced so far. Edusufisticcommunication brings positive climate and emotions in the classroom, empathic, sympathetic and loving. This study also reveals the emotional impact of the Edusufisticmodel on the peace of mind of educators and students. From the results of the quantitative data analysis, the educators' perceptions show that the implementation of the EdusufisticCommunication Model does not find many obstacles. The results of this study are expected to be a recommendation for policy makers to provide full socialization of the Edusufisticcommunication model for educators at different levels.

Communication is essential in learning activities. Communication should be the main medium in creating positive emotions in the classroom. Therefore, the learning communication model needs to be continuously developed so that classroom communication becomes effective and has an impact on positive changes in students' behavior. This article aims to develop an Edusufisticcommunication model to create positive emotions in Islamic educational institutions. This paper is a mix of qualitative and quantitative research. Centralized group discussion (FGD) activities, observations, direct interviews, and questionnaires were used with 27 Indonesian participants and 26 Malaysian participants. The results of this study revealed that the image of communication in the classroom is still rigid, unidirectional, resulting in communication. This leaves many emotional problems for teachers and students. Edusufisticcommunication model has been recognized by educators to be able to revitalize the practice of learning communication that has been practiced so far. Edusufisticcommunication brings positive climate and emotions in the classroom, empathic, sympathetic and loving. This study also reveals the emotional impact of the Edusufisticmodel on the peace of mind of educators and students. From the results of the quantitative data analysis, the educators' perceptions show that the implementation of the EdusufisticCommunication Model does not find many obstacles. The results of this study are expected to be a recommendation for policy makers to provide full socialization of the Edusufisticcommunication model for educators at different levels

The majority of social media users in Indonesia are youth. Various posts on social media are produced by youth. Unfortunately, the postings produced by young people including young Muslims are dominated by negative content such as hoaxes, propaganda, dramatizations, hate comments, and fake accounts. That negative content leads their behavior to histrionic personality tendencies. These histrionic personality tendencies are caused by the wrong mindset of youth in understanding the concept of self-centeredness. The concept of being self-centered on histrionic tendencies is more understood as a desire to be recognized and cared for unequally. As a result, young people are not aware of the negative content they have created. In fact, young age is a very productive age and has the potential to be directed to more useful things. To strengthen the alleged error in thinking about the self-centered concept in youth, this researcher refers to the hadiths contained in the book of Uyubun Nafsi. The Uyubun NafsiBook specifically explains the causes of psychological disorders as well as explains the healing efforts. The results of this study indicate that the fallacy of thinking on the concept of self-centered has implications for the way a person perceives, treats, and uses social media. Certain satisfactions and benefits derived from using social media disproportionately will continue to encourage someone to always fulfill personal desires.