THE RELATIONSHIP OF ISLAMIC COGNITIVE REASONING ELEMENTS AND ISLAMIC PSYCHOSOCIAL AS PILLARS IN THE SELF EMPOWERMENT OF RISKY TEENAGERS

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1 International Journal of Civil Engineering and Technology (IJCIET) Volume 9, Issue 9, September 2018, pp , Article ID: IJCIET_09_09_106 Available online at ISSN Print: and ISSN Online: IAEME Publication Scopus Indexed THE RELATIONSHIP OF ISLAMIC COGNITIVE REASONING ELEMENTS AND ISLAMIC PSYCHOSOCIAL AS PILLARS IN THE SELF EMPOWERMENT OF RISKY TEENAGERS Zaizul Ab Rahman Centre of Aqidah and Global Peace, Faculty of Islamic Studies Universiti Kebangsaan Malaysia Bangi, Selangor Siti Norul Huda Sheikh Abdullah & Muhammad Nuruddin Sudin Centre of Cyber Security Faculty of Information Science and Tecnology Universiti Kebangsaan Malaysia Bangi, Selangor Azianura Hani Shaari Centre of Language & Linguistics Faculty of Social Science and Humanities Universiti Kebangsaan Malaysia Bangi, Selangor Norulhuda Binti Kusenin Centre of Psychology and Human Development Faculty of Social Science and Humanities Universiti Kebangsaan Malaysia Bangi, Selangor ABSTRACT This paper focus on human existence includes three aspects which are organobiological (physical), psycho-educative (mental-emotional) and socio-cultural (psychosocial). In the language of psychology, the aspect is debated in three perspectives, one of which is psychology theory that emphasizes on internal influences (such as the psychoanalysis approach). There is an emphasis on the influence of external factors (such as the behavioural approach). However, there is also an emphasis on the choice of a person in determining the development of his or her potential (such as the humanism approach). The third foundation of the approach is editor@iaeme.com

2 The Relationship of Islamic Cognitive Reasoning Elements and Islamic Psychosocial as Pillars In The Self Empowerment of Risky Teenagers referred to in the history of psychological thought as a dialectical event that appears to be psychoanalysis as a thesis, behaviourism as the antithesis and humanistic as the synthetic. Keywords: Islamic Cognitive Reasoning Elements, Islamic Psychosocial, Self Empowerment, Risky Teenagers. Cite this Article: Zaizul Ab Rahman, Siti Norul Huda Sheikh Abdullah, Muhammad Nuruddin Sudin, Azianura Hani Shaari and Norulhuda Binti Kusenin, The Relationship of Islamic Cognitive Reasoning Elements and Islamic Psychosocial as Pillars In The Self Empowerment of Risky Teenagers, International Journal of Civil Engineering and Technology, 9(9), 2018, pp INTRODUCTION According to the psychoanalytic view founded by Sigmund Freud, behaviour is caused by individual instincts. Life instinct (biofilus) and death (necrofilus) as well as individual personality are driven by id, ego and superego. Psychoanalysis is often referred to as psychosexual. This means that the motivation for human life starts from the human s sexual libido. In Freud's language, sex is the basic force that drives every human behavior. He translates sexual not in its narrow sense which is as a form of sexual gratification, but rather as a form of self-gratification. This way of thinking is similar to ideantik with epicurism philosophy that is based on hedonistic-material which centers on self gratification. Although Freud did not mean the capability to enjoy everything as addressed by Epicurus, he believed that man is driven by a strong sexual instinct that makes people feel they are able to live life. Freud's belief has crossed the boundaries of human spirituality. Faith in God is the gratification of human motivation. According to Freud, all are the same and what is there is created. In Freud s view, God does not exist but it is created from certain satisfactions of things that are difficult for humans to understand until God is manifested by man based on his level of understanding towards reality. Logically, the closer the man becomes to the centre of positivistic, the less likely he needs God. (Khaidzir & Khairil 2009; Khairil et al 2009, Rendra 2000; Djamaluddin & Fuad Nashori 2008; Fuad Nashori 2003; Zaizul Ab Rahman et al 2018). Freud's Positivistic is slightly different from that of Comte. Comte stated that the real level of positivistic is God, while Freud is convinced that God is required by humans to satisfy their life, but in a very small intensity. Freud was a spiritual-atheist who played in the scope of modern psychology. But the question that is being asked is whether men do not have the philanthropic and altruistic sense of humanity. In most cases, these two terms are in many ways contradictory to the concept of self gratification. Philanthropic and altruistic means that humans have to restrain their personal satisfaction for the satisfaction of the system. Many human blood have been sacrificed with the struggle of the system (Khaidzir & Khairil 2009; Khairil et al 2009; Jaffary Awang et al 2017; Ahmad Sunawari Long et al 2017; Zaizul Ab Rahman et al 2018). 2. ISLAMIC COGNITIVE REASONING ELEMENTS Behaviourism strongly believes that the source of human behaviour is determined by their habit and what they are accustomed to. In other words, humans with this complexity can be moulded with specific learning patterns. His behaviour can be experimented as evidence of the results of certain treatments that influence human behaviour. Skinner and Pavlov were pioneers of this field. They have demonstrated and analogized human behaviour from their experimental results editor@iaeme.com

3 Zaizul Ab Rahman, Siti Norul Huda Sheikh Abdullah, Muhammad Nuruddin Sudin, Azianura Hani Shaari and Norulhuda Binti Kusenin of animals. Skinner was known for his mice experiments that were capable of pressing the lever of a food box and Pavlov with his experiment of dog saliva that were conditioned to respond to the sound of a bell as a sign that food was available. These experiments received nobel prizes as the greatest discovery in understanding human behaviour (Khaidzir & Khairil 2009; Salina Nen et al 2012; Al Adib Samuri et al 2012; Nasir Omar et al 2018; Zaizul Ab Rahman et al 2018). The behaviouristic findings above have rapidly evolved to form the basis of an improved methodology in human pedagogy (read; educational psychology). The most frequent arising question is how far the role of habit and experimentation on this accustomization describes that an illuminated consciousness is independent of human intelligence. However, humanism is attempting to synthesize the above two approaches through human potential to carry out logical selection and those which are compatible to their potential of humanity. The thinking of humanism in psychology, as well as as the result of the paradigm of dialectical in psychology, and also the philosophical implication of the result of western humanism, is driven by the spirit of European renaissance. In the context of psychology, humanism believes in self-center. The individuals define the system. The main requirement to define a person to be a good system is that the individual has fulfilled certain requirements. Abraham Maslow theorized that humans have their levels of needs that must be fulfilled in linear. The most basic level of human needs that has to be met is the basic physiological need (basic needs). Meanwhile, the highest level of human needs is self-actualization. Self-actualization will never be achieved if the basic needs are not fulfilled. Maslow's theory is widely adopted in the field of organizational industry as the basis for improving workers performance and achievement of certain results. Maslow believed that no matter how great the potential of a person's intelligence is to reach the self-actualization level, if the basic needs are not met, then there is only failure involved in addressing human potential. Thus this give rise to the question of whether there is a possibility that intelligent people will be defeated by their lack of basic needs. While in other many cases, what are the things that cannot be provided by the basic need of intelligence? (Khaidzir & Khairil 2009; J Wan Azreena et al 2012; Fauziah et al 2018; Siti Nur Najiah et al 2018; Zaizul Ab Rahman et al 2018) 3. ISLAMIC PSYCHO SOCIAL AS PILLARS IN THE SELF EMPOWERMENT In contrast to the Qur'anic view, as stated in the dissertation study of Doctor of Philosophy Kadar (2009), it is explained that the Quran describes the internal factor of human personality centers in the qalb (heart). The qalb (heart) is the essence of man and unto it the book or the talk is addressed to. lt is described as the king that governs the senses or human limbs to behave and conduct itself. The qalb (heart) is also the source of motivation. But this is not as expected in psychoanalysis theory which neglects external factors because the Qur'an also acknowledges the existence of external factors contributing to the behavior through the qalb (heart), which is after it absorbs the true meaning of that external. Therefore, the Qur'an teaches the believers to control their senses like the eyes, from looking at something which is bad, because it can influence the heart to drive the senses to do things that fits the demands of the affected soul. The things that dwell in the the qalb (heart) emerges and becomes the force that encourage man to act. However the things that are absorbed are only in accord with the perception that is already formed or originated from the heart. The qalb (heart) will not be attracted to external reality if it has no perception or if there is another more dominating power that will defeat the the opposing force editor@iaeme.com

4 The Relationship of Islamic Cognitive Reasoning Elements and Islamic Psychosocial as Pillars In The Self Empowerment of Risky Teenagers There are two internal motivations that shape human behaviour which are biological and non-biological or spiritual. This internal factor always give power to the meaning of external reality that is absorbed by the senses and the brain, then sent to the qalb (heart) in which ultimately the meaning becomes the force for him as an inspiration to encourage individuals to behave. These biological and spiritual factors have existed since humans were born and instinctive in nature. This biological instinct is inherent in humans and animals, while the spiritual instinct exists only in humans. Therefore, human behaviour cannot be interpreted based on biologically alone. The Quran explains both tendencies of the qalb (heart) as illustrated in several of the verses that have been debated which are biological tendencies and non-biological tendencies. Non-biological tendencies without control from instinct. The non-biological factor such as the qalb (heart) has been examined in detail by Mudjib and Mudzakir in the Qur'an. They have found that the types of qalbiyah intelligence such as intellectual, emotional, moral, spiritual, and religious intelligence are difficult to separate because they are all behaviours of the qalb (heart). However it can be distinguished through intention or motivation that drives the behavior of qalbiyah, whether the motivation is insaniah (relating to humanity) or ilahiyah (relating to God). In detail, Mujib, A and Mudzakir, J (2002 in Tohirin 2009; Zaizul Ab Rahman et al 2017, 2018; Jaffary Awang et al 2017) describe qalbiyah intelligence as follows: 1. Ikhbat Intelligence Which refers to the state of the qalb (heart) that possesses humility and tenderness, feels peaceful and devout in the presence of Allah S.W.T. and does not harm others. Ikhbat intelligence also means the condition of the qalb (heart) that returns and serve with humility to Allah S.W.T., feels calm in remembrance of Him, bowing and being close to Him (Qur'an Surah al-hajj 22: 34-35). 2. Zuhud Intelligence (al-zuhud), The indicators of this intelligence are: (a) abandoning unbeneficial matters in favour for the hereafter, (b) do not daydream, (c) not content with the wealth of the world, and not regretful when the world is lost, (d) not bound by worldly rules (e) the qalb (heart) is trying to release itself from worldly attachments for the hereafter, (f) not solely abandoning the world, unless one feels one does not own or possess anything, until one s life is liberated and free without being bound by life s materials. 3. Wara` Intelligence (al-war), That is to preserve and protect the self from bad deeds that can lower the integrity and selfworth of a person. Wara' intelligence can also be seen from: (a) cleansing the qalb (heart) from all dirt and filth be it physical or psychic, (b) abandoning useless and unbeneficial deeds, (c) removing the qalb (heart) from all doubtful deeds. 4. Expecting Goodness Intelligence (al-raja ), Which refers to the state of the qalb (heart) that hopes for goodness from Allah S.W.T and is accompanied with sincere effort and tawakal (Qur'an Surah al-isra '17: 57). 5. Ri'ayah Intelligence (al-ri'ayah), Which refers to the state of the qalb (heart) that preserves the knowledge gained and applies it with real behaviour, by doing good deeds sincerely, and avoiding detrimental acts. Ri'ayah intelligence is one of the forms of qalbiyah intelligence (Qur'an surah al-hadid: 27) editor@iaeme.com

5 Zaizul Ab Rahman, Siti Norul Huda Sheikh Abdullah, Muhammad Nuruddin Sudin, Azianura Hani Shaari and Norulhuda Binti Kusenin 6. Muraqabah Intelligence (al-muraqabah), Which refers to the state of the qalb (heart) that is aware that Allah S.W.T. is all knowing and watches over what is being thought, feel, and good acts be it inward or outward. This intelligence can encourage a person to be alert, cautious, to be good in the form of thinking, feeling, or acting because wherever he is, he is always with the supervision of his God (Qur'an surah al-baqarah 2: 235). 7. Ikhlas Intelligence (Al-Ikhlas), Which refers to the state of the qalb (heart) that shows purity and obedience only to Allah S.W.T through acts of cleansing whether outwardly or inwardly from other creature's attention. The sincerity of a person can be seen by the extent to which he cleanses his behaviour from all concoctions of filth, such as the desire for praise or adoration, adultery, material possessions, and other motives which Allah disapproves of (Qur'an surah al-bayyinah: 5). 8. Istiqamah Intellifence (al-istiqamah), Which is doing a good job through the principle of eternal and immortality. In Istikhomah there is a consistency of one being good either inwardly or outwardly, in traversing the path of the righteous without anomalies (see surah Fussilat: 30). 9. Tawakal Intelligence (al-tawakkal), Which refers to the condition of the qalb (heart) that surrenders wholeheartedly, until no psychological burden is felt. Tawakal also means delegating or surrendering all affairs to Allah S.W.T., as the only One capable of solving all affairs, after humans no longer have the power and capability to solve them (Qur'an surah al-talaq: 3). 10. Sabar Intelligence (al-sabr), Which refers to the state of the qalb (heart) that is capable of refraining from unfavourable things and withholding words so as not to complain. Sabar (patience) prevents one from feeling restless, anxious, angry and disturbed. It is also about being calm when avoiding evil deeds, following commands, and accepting tests from Allah (Qur'an surah Ali-Imran: 200). 11. Reda Intelligence (al-reda), Which refers to the state of the qalb (heart) that is accepting of what is owned and given. Redha relates to feelings of being freed and unburdened, and the magnanimity of the soul over what is given by Allah S.W.T without any feelings of dissatisfaction or suffering from it. 12. Syukur Intelligence (al-shukr), Which refers to the state of the qalb (heart) that reveals the favours of Allah S.W.T. done by His servant. Syukur (thankfulness) also means self-awareness that what is done is considered nothing or worthless, even though it has been carried out to the maximum of effort (Qur'an surah Ibrahim 14: 7). 13. Humility Intelligence (al-haya), Which refers to the state of the qalb (heart) that displays high concern that encourages one to abandon all that is harmful and carry out only obligatory good deeds. Humility is the sign of life for a person's heart. The Messenger of Allah (may peace be upon him) states that: "Humility does not bring anything but kindness, Bsyair bin Ka ab that is written in alhikmah, said: Surely in humility there is peace. " (Hadith narrated by al-bukhari from Imran ibn I I ushain) editor@iaeme.com

6 The Relationship of Islamic Cognitive Reasoning Elements and Islamic Psychosocial as Pillars In The Self Empowerment of Risky Teenagers 14. Honesty Intelligence (al-sidq), Which refers to the condition of the qalb (heart) that reflects the suitability and fit between what is spoken and what is done. The suitability between that which is concealed with that which is portrayed, and the truthful word when dealing with people that one fears (Qur'an surah: Al-Ahzab 33:24). 15. Prioritizing the Importance of Others Intelligence (Al-Ithar), This intelligence is not related to mahdhah worship, but it is related to mu'amalah. In matters of worship, everyone should race to gain the highest rank in the presence of Allah SWT, but in the case of mu'amalah, prioritizing the interests of others over the interest of personal self is a good emotional intelligence (Qur'an surah al. Hasr 59: 9). 16. Tawadu' Intelligence Refers to the state of the qalb (heart) that is calm, possess integrity, humble, kind, with no sense of malice, arrogance and conceit. Tawadu is the antonym of the word arrogant and conceit. Acting with Tawadu does not mean to display a person's stupidity, but to show a mature attitude. Through tawadu' one is not required to do an activity beyond what is owned and capable of (Qur'an surah al-furqan 25:63). 17. Muru'ah Intelligence Which is a state of the qalb (heart) that reflects the attitude of excellence in upholding great humanitarian qualities. Muru'ah intelligence encompasses the practice of good behaviour and abandons unfavourable behavior and prevents the self from despicable and lowly deeds. 18. Intelligence in accepting things for what it is or how it is (Qanaah), Qanaah is considered as an intelligence because an individual will feel liberated from all claims that is beyond his ability. Therefore he can enjoy things for what it is, even though in the opinion of others, what he owns is very minimal. An intelligent person in the field will feel that he has moved as optimal as possible. Then he receives the result of his effort, but he has not been able to reach the peak of his desire. In such a situation, he does not feel like he has failed, let alone be disappointed but he is diligent and works hard to accept the gift of Allah S.W.T in whatever form it is (Qur'an surah al Taubah 9: 59). 19. Takwa Intelligence Takwa (piety) intelligence is the pinnacle of Qalbiah intelligence. It is referred to as the pinnacle because in order to reach Takwa (piety), one would have gone through all the levels of intelligence as mentioned above. Intelligent people in this field (muttaqin) are those who are able to integrate (unify) himself correctly and truthfully, be it towards his own self, towards the people around him, the universe and even Allah S.W.T. Many Quranic verses place emphasis to this intelligence, among others, surah al-baqarah verse 21, 65, and 183, surah al- Hujurat 41: 13, and al-talaq 65: CONCLUSION Overall it is found that the adolescent's self-evaluation is in line with individual perceptions of parents' responses to them. The dimensions of family functionality with support and involvement are positively associated with the adolescent's self-esteem because these dimensions can give advice to teens about the value inherent in him and his significance in the life of the parents, while the dimensions of control that carry the negative element are found to editor@iaeme.com

7 Zaizul Ab Rahman, Siti Norul Huda Sheikh Abdullah, Muhammad Nuruddin Sudin, Azianura Hani Shaari and Norulhuda Binti Kusenin be directly related negative, this is because control is a parent's attempt to control and direct the behavior and activity of a child who may be preventing their chances of exploring their locus locus factor (Coopersmith, S.C.,1987; Rafiza et al 2017, 2018; Zidni Nuran et al 2017; Zaizul Ab Rahman et al 2018). Researchers hope to assist certain parties to make a reference to the research that has been reviewed. Hence, it can develop further research on the influence of the family on the creation of self-esteem of teenagers in the future. 5. ACKNOWLEDGEMENT This study received the support and funding from the Universiti Kebangsaan Malaysia through the research code UKM Premier Challenge Grants AP /2 and DCP /4. Appreciation is also conveyed to the Centre of Aqidah and Global Peace (PAKEG), Centre of Human and Community Welfare, Faculty of Islamic Studies, UKM, Centre of Cyber Security, Faculty of Information Science and Tecnology, Centre of Science and Matemathic, Faculty of Science and Technology, Faculty of Engineering, Faculty of Education, Faculty of Medicine, Faculty of Law, Faculty of Economy, Faculty of Social Science and Humanities, UKM as well as all those who have made this research a success. REFERENCES [1] Ahmad Sunawari Long, Zaizul Ab Rahman, Ahadmed Sarjoon Razick & Kamarudin Salleh (2017). Muslim Socio-culture and Majority-Minority Relations in recent Sri Lanka. Journal of Politics and Law; Vol. 10, No. 2; 2017 pages [2] Ahmad Sunawari Long, Zaizul Ab Rahman Rafiza Mohamed, Nor Faridah Mat Nong & Jaffary Awang (2017). Alternatif Menangani Individu Gelandangan Dan Berisiko Bersumberkan Al-Quran Dan Hadis. Prosiding Seminar Jejak Warisan Islam, volume 1, Pages [3] Ahmad Sunawari Long, Zaizul Ab Rahman, Rafiza Mohamed & Jaffary Awang (2017). Konsep Kebajikan Sosial Dalam Pertubuhan Bukan Kerajaan Dan Kaitannya Dengan Gelandangan Kuala Lumpur. Proceedings Of The International Conference On Islam, Development & Social Harmony In Southeast Asia, Volume 1, Issue 1, [4] Fauziah Ibrahim, Norulhuda sarnon, Salina Nen, Azianura Hani Shaari, Nasrudin Subhi, Zaizul Ab Rahman, Shahrul Nazmi Sannusi & Mohd Nasir Selamat. (2017). Kesejahteraan Diri Remaja Di Kawasan Perumahan Rakyat di Malaysia: Laporan Akhir Penyelidikan. UKM, Bangi. [5] Ghafar (2011). Penyelidikan Pendidikan. Skudai : Universiti Teknologi Malaysia. [6] Hoesni, S. M., Hashim, I. H. M. & Ab Rahman, Z. (2012). A Preliminary Study: What Is Love in a Marriage?. Asian Social Science Vol. 8, No. 9; July Pages [7] Jaffary Awang, Ahmad Sunawary Long & Zaizul Ab Rahman (2017). Gaya Kepimpinan Pengetua Kolej Kediaman Universiti Kebangsaan Malaysia Dengan Kepuasan Kerja Kakitangan: Ke Arah Perkembangan Profession Kepengetuaan. West Asia Civilization Research Group Faculty UTM Vol. 1, Issues 1, Pages [8] Jaffary Awang, Mutsalim Khareng, Zaizul Ab Rahman, Rohanee Machae & Khaidzir Ismail (2016). Social Interaction: A Study on the Openness Attitude of Both Religion Believers towards the Other Believers in the Southern Thailand. Asian Social Science; Vol. 12, No. 7; 2016, [9] J Wan Azreena N Sarnon, MS Mohamad, I Fauziah, K Alavi, S Nen, SM Hoesni & R Zaizul. (2012). Hamil Luar Nikah: Memahami Remaja Sebagai Intervensi Keluarga. Journal of Social Sciences and Humanities, Vol. 7, Issues 1, Pages editor@iaeme.com

8 The Relationship of Islamic Cognitive Reasoning Elements and Islamic Psychosocial as Pillars In The Self Empowerment of Risky Teenagers [10] Khaidzir Hj. Ismail & Khairil Anwar Psikologi Islam: Suatu Pendekatan Psikometrik Remaja Berisiko (Islamic Psychology: An Approach To Psychometric For At- Risk Adolescence). Jurnal E-Bangi 6(1): [11] Khairil Anwar dan Khaidzir Hj. Ismail. (2009). Tahap Mental-Kognitif Islam Dan Pengaruhnya Ke Atas Identiti Keagamaan Remaja Beresiko. Prosiding Persidangan Psikologi Malaysia Bangi: Universiti Kebangsaan Malaysia. [12] Khairil Anwar dan Khaidzir Hj. Ismail Profil Mental-Kognitif dan Psiko-Sosial Islam Di Kalangan Remaja Beresiko. Prosiding International Seminar of Islamic though. Bangi: Universiti Kebangsaan Malaysia. [13] Mohd Al Adib Samuri, Zuliza Mohd Kusrin, Noor Aziah Mohd Awal, Amir Husin Bin Mohd Nor, Salasiah Binti Hanin Hamjah & Zaizul Bin Ab Rahman (2013).The Rehabilitation Theory in Adjudicating Child Offenders and Its Application in Malaysia. Asian Social Science; Vol. 9, No. [14] Mutsalim Khareng, Jaffary Awang, Rohanee Machae, Zaizul Ab Rahman, Muhamad Razak Idris & Siti Zarikh Sofiah Abu Bakar (2016). Roles Of Freedom Of Religion: In Supporting The Formation Of Openness Attitude Among The Southern Of Thailand Society. Global Journal Al-Thaqafah. Volume 6. Issue 2, [15] Mutsalim Khareng, Jaffary Awang, Rohanee Machae, Zaizul Ab Rahman & Khaidzir Ismail (2016). Issues in Freedom of Religion and the Relationship with Thailand s Constitution. Mediterranean Journal of Social Sciences, Vol 7 No 4. Page [16] Muss, R.E.(1969). Theories of Adolescence. New York: Random House Inc. [17] Nasir Omar & Zaizul Ab Rahman (2018). Greek Ethical Treatises In Arabic: An Analysis Of The Catalogue Of The Great Moralist, Miskawayh (D. 1030) Science International Journal. Volume 30; Issue 3, Page [18] Rafiza binti Mohamed, Jaffary Awang, Ahmad Sunawari Long & Zaizul Ab Rahman (2017). Homeless Requirements of Religious Support System. Jurnal Sultan Alauddin Sulaiman Shah, Vol. 4 Bil. 1 (2017), pages [19] Rafiza Mohamed, Ahmad Sunawari Long, Zaizul Ab Rahman &Jaffary Awang. (2018). Ngo Social Interaction Concept To Deliver Kuala Lumpur Homeless, International Journal Of Civil Engineering And Technology (IJCIET). IAEME Publication. Volume 9 Issue 6 p [20] Richard Lightsey, O.R., & and Sweeney (2008). The Functioning of Family, The Family Journal,; 16 (3), [21] Rozumah, Siti Nor, Rojanah & Abdullah al-hadi (2013). Dinamik Keluarga dan Pencapaian Anak. Selangor: Penerbit Universiti Putra Malaysia. [22] Salina Nen, Fauziah Ibrahim, Suzana Mohd Hoesni & Zaizul Abdul Rahman (2012). Kajian Kes Inses Bapa-Anak Perempuan: Memahami Pengalaman Dari Perspektif Mangsa. Journal of Social Sciences and Humanities, Vol. 7, Issues, Pages [23] Siti Nur Najiah binti Adnan, Jaffary Awang, Zaizul Ab Rahman, Mazlan Ibrahim, Ahmad Sunawari Long, Mohd Haidhar Kamarzaman, Muhammed bin Yusof, Shahrulanuar bin Mohamed. (2018). the 'Umran Al 'Alam Theory's Approach to the Social Smart City Ethical. International Journal of Civil Engineering and Technology (IJCIET). IAEME Publication.Volume 9 Issue 7, p [24] Zaizul Ab. Rahman, Mohd Nasir Omar, Yahya Ibn Adi Perspective on Islamic Psychotherapy. Proceeding International Conference on Sociality and Humanities 2017, p [25] Zaizul Ab. Rahman. (2012). The Role Of Fitrah As An Element In The Personality Of A Da'i In Achieving The Identity Of A True Da'i. International Journal of Business and Sosial Sciences. Vol. 3, No. 4, Special Issue, February 2012, p editor@iaeme.com

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