Journal of Engineering Technology. Switch Sufism for addiction control- moral technology in Malaysia

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1 Switch Sufism for addiction control- moral technology in Malaysia Mohd. Syukri Yeoh Abdullah 1, Abdull Rahman Mahmood 2, Mohammad Hannan Mia 3 1 Institute of Malay World & Civilization (ATMA), The National University of Malaysia, UKM, Bangi, Selangor Darul Ehsan, Malaysia. 2 Department of Islamic Theology and Philosophy, Faculty of Islamic Studies, The National University of Malaysia, UKM, Bangi, Selangor Darul Ehsan, Malaysia. 3 Post-Doctoral Researcher in Institute of Malay World & Civilization (ATMA), The National University of Malaysia, UKM, Bangi, Selangor Darul Ehsan, Malaysia. Abstract. Addiction, Sufism and Technology are associated with each other. Sufism on sedate compulsion from an Islamic philosophical viewpoint will be investigated here. Two of them are protection technology in view of a comprehension of society established in Islamic culture while the third technology is called moral technology which is rehearsed in Malaysia. It is established on the Islamic comprehension of tawba (contrition). Besides, medications and fixation and additionally Muslims society demeanor towards them are investigated. All in all, the technology examined in this original copy to exhibit Sufism in light of Islamic philosophy. Then again, it is additionally having the scholarly and hypothetical devices to grow completely fledged philosophical technology to destroy dependence from the general public in Malaysia. In definite, it is called moral technology in Malaysia to expel out this bad had which is the bad effect of addiction. Keywords: Sufism, tawba (repentance), Malaysia Preamble Awful impact of enslavement in Islam is rare; consequently, this is a speculative paper on the point and a stage for the writer and others to additionally build up their contemplations and composing. From the beginning, it ought to be clarified that inside this article, medicate utilize is proposed to allude to recreational medication utilize and not as a piece of restorative treatment. It is contended that all together for medicate use to happen, two preconditions should be available: inclination and accessibility. These conditions are essential yet not adequate to clarify why individuals utilize and manhandle drugs. Different hypotheses have been proposed to clarify the reasons for medicate use from an assortment of controls, for example, science, human science and brain research. One such technology, which is dubious among researchers, is known as the technology for Sufism. This technology is based on body and soul. They don't mull over existential issues identified with the idea of individuals, their religiosity and most profound sense of being. Research has demonstrated that most profound sense of being and religion are defensive factors that can lessen substance manhandle and work as components against backslide. Contrition for addict fights that there is an inborn connection between substance reliance and 258

2 most profound sense of being. The previous is a profound issue as in it influences connections and effects esteems and convictions. Additionally, religion has been related with positive medication related results in various ways. For example, adjusting conduct impacting esteem or by working as outer control factors. Studies demonstrate that individuals who trust religion is vital are less inclined to utilize tobacco, liquor and unlawful medications. Research did on Muslim populaces demonstrate that religiosity and deep sense of being advantage the psychological wellness of Muslim disciples. Muslims recuperating from substance manhandle found that rediscovery of their confidence has regularly gone about as the genuinely necessary impetus to swear off medication utilize. My own particular research has demonstrated that for Muslims, discussing their religion and religious convictions amid treatment is invited and acknowledged. This habit (addiction) is a natural marvel and, along these lines, hereditarily go from guardians to youngsters. One of the positive parts of the technology is that it expels social disgrace and fault from the junkie and supports the view that clients are casualties who require help and not judgment. Rather than the technology for Sufism, a disagreeable technology in restorative circles is the ethical technology. The point of convergence of this technology is that individuals move toward becoming addicts out of their own volition. It is reprimanded as being indiscriminately preferential and judgmental, in spite of the fact that it lays the weight of obligation regarding restoration on the shoulders of the someone who is addicted. As indicated by this approach is self-reproachful and ought to be perused as a portrayal of Islamic restriction to Western advancement, reversal of talk, instead of a religious technology clarifying substance fixation. This article endeavors to fill this lacuna by first talking about dispositions towards intoxicants from the vantage purpose of sacred writing and Islamic culture. It at that point thinks on two technology of substance manhandle from a hypothetical viewpoint and closures with investigating a third, called Sufism in Malaysia, which is technology on the twelve stages of Alcoholics Anonymous and is utilized as a part of treatment in Malaysia. An incredibly famous Muslim analyst asserts that the immense dominant part of Muslims who rehearse forbearance from liquor and medications do as such because of religious reasons. How has religion comprehended fixation? What philosophical technology are accessible to clarify dependence? These can be replied by taking a gander at the viewpoint of various beliefs and religions. Most hypotheses are found from inside the Islamic custom. Contrition for addicts distinguishes some of these, for example, compulsion as transgression, which is like the ethical technology, and contends that individuals move toward becoming addicts because of their wrongdoings. Other technology incorporates incarnational philosophy, which is otherwise called the religious philosophy of essence. There are various technology in other confidence customs, for example, Buddhism referred to in and Islam; notwithstanding, these are rare. The Quran is reticent regarding drug use, although it discusses intoxicants (khamr) and, more specifically, alcohol. Any discussion on narcotics and addictions must start from the Quran, since it is the foundation of Islamic law, ethics and theology. Alcohol is prohibited in the Quran for recreational reasons, calling it the Handiwork of Satan. Prior to being forbidden by divine decree through a Quranic revelation, the early Arab Muslims indulged in wine and took much delight in inebriation. It was gradually forbidden in phases with the final prohibition being revealed in the fifth hijri after the siege of Medina, nearly seventeen years after the inception of Islam [16]. Initially, the Arabs consumed alcohol in their parties and gatherings. Some Muslims, 259

3 seeing the effect that alcohol had on a person s cognitive faculty and the social consequence of that, asked Muhammad to provide them with some Quranic guidance on it. Proposes a technology in which he blames the West s liberal attitude towards sex as being the cause of drug addiction and even the AIDS crisis. He argues that misuse of the word abuse has led to a toleration of drugs and substance use in the West; which can only be rectified by developing programs that are rooted outside of Western technology of non-judgmental therapy and instead based on solid Islamic foundations. This technology should not take a non-judgmental stance towards condoning promiscuity and substance use. According to him, Islam s very purpose is to intervene in human affairs for the betterment of society. Some have criticized to be an essentialist and his approach to be a mask for the Islamization of knowledge. God responds in the Quran by saying that they ask you (Prophet) about intoxicants (khamr) and gambling: say that there is great sin in both, and some benefit for people: the sin is greater than the benefit. After this verse was revealed, some of Muhammad s followers, out of personal piety, refrained from drinking alcohol, since God mentioned that the harm in alcohol is greater than the good, while acknowledging that He did not prohibit it. Even then, many of Muhammad s companions still consumed alcohol. The second phase of prohibition was revealed when the leader of a prayer, after a heavy drinking session, recited the Quran so incorrectly, the act amounted to blasphemy. The rules of abrogation apply to certain verses and passages in the Quran which had particular functions in the early days of Islam, but are no longer needed and are believed by Muslims to have been abrogated in their application by Muhammad through revelation from God. Nevertheless, Muslim practitioners see in the gradual banning of alcohol a reflection of Islam s deep understanding of human nature, addiction and the possible negative effects of withdrawal symptoms. They take inspiration from the phases of alcohol banning to develop a Quranic justification for rehabilitation, where the amount of alcohol one consumes or substance one uses is gradually decreased. Addiction control technology through Quran You who believe, intoxicants (khamr) and gambling, idolatrous practices, and (divining with) arrows are repugnant acts Satan s doing shun them so that you may prosper. With intoxicants and gambling, Satan seeks only to incite enmity and hatred among you, and to stop you remembering God and prayer. Will you not give them up? God revealed You who believe, do not come anywhere near the prayer if you are intoxicated, not until you know what you are saying. This was the second phase of prohibition, where believers were able to drink so long as they were sober during prayer times. Muhammad s companions used to hold their drinking sessions after the night prayer, which gave them enough time to sober up prior to the dawn prayer. In one such night gathering, under the influence of alcohol, a person from one tribe recited offensive poetry about another tribe. The members of the second tribe were infuriated and retaliated, leading to a fight, which resulted in a person being hit on the head with a camel s skull. This was the parabolic straw that broke the camel s back. The final revelation came down, which made alcohol prohibited for Muslims. There are a number of points in this verse of the Quran that could be used to develop a technology of addiction from the Quran; this will be explored later on in the article. At the moment, it is sufficient to say that this is the verse that has the final say on matters related to recreational alcohol drinking. The previous two verses have been made ineffective as far as social drinking is concerned through a process known as the rules of abrogation (al-nasikh wa al-mansukh). However, the Quran says about drugs and other forms of intoxicants. 260

4 Some, such as the translator, Abdel Haleem, are of the opinion that the use of the word khamr (alcohol/intoxicant) in the Quran is a composite term, which includes all forms of intoxicants, despite the fact that the specific contexts in which the verses were being discussed relate to alcohol drinking. Al-Tabari writes that khamr is every drink that intoxicates the mind veils it and covers it. It may be that during Muhammad s time in Arabia, alcoholic beverages, such as khamr (wine made from grapes or dates), bit (wine from honey) and mizr (beer from barley), were the only available forms of intoxicants. There is no evidence of drug abuse resulting from recreational drug use, such as hemp (hashisha), henbane (banj) or opium (afyun), during the formative period of Islam. The Quran does not mention them nor were they a social problem, such that Muhammad had to give specific guidance about them. Side by side, there is evidence of their medicinal use in the earliest treatises on medicine in Islam. Cannabis (alqinnab al-hindi) was introduced into the Arab mainland mainly from India through Persia and through acquaintance with Greek physicians. Doctors considered cannabis and poppy as potent medicines only to be used when therapeutic need arose. It was eaten rather than smoked, which assisted digestion (hadim al-aqwat) and brought clarity to thoughts (ba ithat al-fikir). There is also evidence to suggest that people died of drug overdose, for example from using the drug used to treat forgetfulness known as baladhur (marking-nut), also known as habb al-fahm (nut of apprehension). However, this was more a result of medical malpractice and incorrect dosage than drug abuse. Addiction control technology through Islamic scholars The sources do not provide us with evidence that proves that Muslims were using cannabis and other narcotics for recreational purposes in the formative period of Islam. They were not discussed by the legal scholars, as they were not seen as a legal and social problem. However, by the eleventh century, there are textual sources that suggest people were gradually becoming addicted to cannabis. Al-Biruni, the polymath scholar, observes that this habit has also seeped in to the heart of the Muslim land, Mecca. He writes, People who live in the tropics or hot climates, especially those in Mecca, get into the habit of taking opium daily to eliminate distress, to relieve the body from the effects of scorching heat, to secure longer and deeper sleep, and to purge superfluities and excesses of humors. They start with smaller doses which are increased gradually up to lethal dosages. It believes that this extract is the first documented evidence at our disposal of the use of recreational drugs and its harmful effects. The Persian historian, Abu al-fazl Bayhaqi, claims that the famous Ibn Sina was an opium addict and may have died as a result of an opium overdose. According to Ibn Taymiyya, cannabis became widespread by the end of the 13th or the beginning of the 14th century as a punishment for Muslim indulgence in sins. He writes, The news had first reached us that it (cannabis) appeared among Muslims by the end of the 7th or the beginning of the 8th century when Tatars came into power. Its emergence was concomitant with the sword of Genghis Khan. When people started to commit sins that God and his Prophet forbade, God gave power to the enemy to overcome them, and this wretched cannabis is its worst negative externality. It is worse than drinking alcohol in many ways, whereas alcohol is worse than it in other ways. In addition to its intoxicating effects it causes effeminacy (takhnith) and cuckoldry. It was only when the harmful effects of drugs became a social problem that scholars began to take interest in it from a legal perspective. Some legal scholars made an analogy with alcohol to provide a basis by which to offer a legal ruling on drugs; others, without having any precedence to compare, engaged in drug use for themselves before passing a ruling. Any religious prohibitions were often disputed by detractors on 261

5 the basis that there is nothing unequivocally mentioned in the Quran or Muhammad s words regarding drugs being forbidden. An oft-cited verse in favour of drugs has been mentioned by Rosenthal: Hashish intoxication contains the meaning of my desire, You dear people of intelligence and understanding. They have declared it forbidden without any justification on the basis of tradition and reason. Declaring forbidden what is not forbidden is forbidden. The author of the above verses of poetry roots his contentions in an Islamic legal axiom. It is not within the juristic remit of a Muslim lawyer to declare something that is not forbidden by the shari a as forbidden. This practice itself is illegal. Pro-hashish users exploited this fact to their advantage. Hashish was highly associated with Sufi guilds, who employed it to help them meditate. Some believed that by taking hashish to meditate, one is visited by the mystical wandering dervish, al-khidr (which literally means green man), and that hashish connects the heart with God (musilat al-qalb). Even today, some shrines of Muslim dervishes, like the shrine of Data Ganj Bakhsh al-hujwiri, are places where drugs and other forms of intoxicants can easily be found. Addiction control technology through theology Within Islamic theology, a Muslim is both personally responsible to God, as well as being part of the wider Muslim community. In addition to contributing to the life of the community, he derives his identity from it. Nasr writes: In the debate between those who claim the primacy of society and those who emphasize the primal significance of the individual, Islam takes a middle course and believes that this polarization is in fact based on false dichotomy. There is no society without the individual; nor can the individual survive without society. Community members support is not only confined to their immediate family, but extends to the wider community people are dependent on God said Muhammad and the most beloved to God are those who are caring towards God s creation. Teachings like the above have influenced the way Muslims organize their lives vis-à-vis each other and vis-à-vis God. Cultural anthropologists have divided societies into two cultures: a shame-based culture and a guilt-based culture. Scholars argue that both shame and guilt are emotions that occur when transgression has taken place (or is to take place), which will result in the doer being negatively evaluated. However, the emotions differ in their orientation to self and others. Shame-based cultures have their deterrent mechanisms to do wrong exterior to the person what will people say it is a common feature of a shame-based culture. The fear of being negatively exposed in front of people stops one from doing wrong. In contrast, guiltbased cultures have their mechanisms built in to the individual conscience, which leads to remorse, pity and reparative actions. Traditional Muslim societies are mainly based on a shame-based culture. However, Islamic notions of shame include one s sense of shame in front of God. That God is fully aware of thoughts hidden in the deepest chasms of the heart No leaf falls without His knowledge, nor is there a single grain in the darkness of the earth, or anything, fresh or withered, that is not written in a clear Record. Having shame (haya ) and humility, as well as being fully cognizant of God s omniscience is to show etiquette (adab) towards God. In the case when one forgets this aspect of Islam, the fellow Muslim should function as a mirror. In this manner, Islam views a person suffering from an addictive disorder not only as an individual failing, but the failing of society as a whole. Guilt also has its place in Muslim societies. Once a sin/crime has been committed, a person is required to repent (tawba) to God for his sins. Tawba literally means to return. When a person feels true remorse for his sins and tries to reform himself, according to the Quran, God accepts his repentance and gives him the ability to rectify the wrong done. 262

6 In the Quranic narrative, when the Prophet Jonah ran away from Nineveh, God s punishment for his transgression came in the form of being swallowed by a whale. Having felt immense guilt at his offence, Jonah prayed to God in the belly of the whale: And remember the man with the whale, when he went off angrily, thinking We could not restrict him, but then he cried out in the deep darkness Addiction control technology through scholars and Quran Reference was made above that when the use of drugs became a social problem in traditional Muslim societies, Muslim scholars started to look into its legal status in the shari a. Scholars have divided all actions into five categories known as legal norms: either something is necessary (wajib) to do, forbidden (haram) to do or permissible (halal) to do. Those that are permissible are either recommended (mandub) or disliked (makruh). Violating any legal norms entails a sin, but not necessarily a crime. The punishment for sin is soteriological, and thus, God may forgive it out of divine grace when one sincerely repents. All crimes are deemed as sins, but are distinguished from sins in that they have legal, as well as theological implications. By way of example, sexual intercourse with one s wife during her menstruation is seen as a sin that has no legal implications. In contrast to that, murder is deemed both a sin and crime, which is punishable by law. With regards to drugs, most scholars with the exception of a few viewed hashish to be prohibited in the law; thus, it is both a crime and sin. According to them it has the same intoxicating effects as alcohol. They used a number of criteria to establish that it is forbidden, such as: harmful to health, harmful to the health of others, wasteful of wealth, sedates, takes one out of his senses, distorts rational thinking, intoxicates and clouds the mind and distorts physical and motor skill. What are the legal consequences of drug intoxication? I will briefly discuss two of them. The Quran clearly mentions that the use of intoxicants are forbidden and a sin. Muhammad stipulated forty lashes for the one caught under the influence of intoxicants. Ibn Taymiyya is of the opinion that there is no difference between alcohol and all other types of intoxicants, and the user is to be subject to corporal (hadd) punishment. He forcefully argues this point. As for hashisha, the cursed intoxicant, it is similar to other intoxicants, and all intoxicants are prohibited (haram) by scholarly consensus. Consumption of intoxicants is subject to corporal (hadd) punishment. The Prophet s words, All intoxicants are forbidden include the date wine that was found in Medina in his days. It also includes the alcohol found in the Yemen made from wheat, barley and honey. Furthermore, this statement will also include all forms of intoxicants found after his days such as alcohol made from horse milk by the Turks. There is no God but You, glory be to You, I was wrong. We answered him and saved him from distress: this is how We save the faithful. The teachings in the above narrative are strong and clear; that no one should despair from God s mercy, as long as they understand their faults and try to rectify them. Below, Sufism of addiction according to the Islamic scriptures and the teachings of the theologians are provided. Two of these are preventative technology based on a shame-based understanding of human nature. The final technology is one that is currently being used in therapy and is a non-judgmental technology based on Islamic understanding of guilt, where the incentive to rectify comes from within the deepest recesses of the human being. No one technology is without problems, but at least it is a step forward towards developing a fuller and more comprehensive Islamic theology of drug addiction. However, is drug use similar to the intoxicant al-khamr mentioned in the Quran? Some scholars are more cautious, since it has not been overtly mentioned in the sacred texts of Islam. According to the Hanafi school of 263

7 law, discretionary punishment (ta zir) is to be meted out to the person who eats3 hashish rather than implementing the corporal punishment (hadd) of forty lashes on him Addiction control technology through Shariah law Nevertheless, in both cases, scholars agree that some form of punishment should be carried out. Another topic discussed by the scholars is whether a divorce that takes place under the influence of an intoxicant is valid. According to shariah law, a couple does not need to obtain a divorce from a court of law. The right to divorce remains mainly with the husband, provided that the wife does not request having divorce rights or stipulates in the marriage contract that she wants divorce rights and the husband agrees. The divorce takes place by the husband merely announcing I have divorced you. Scholars from the Hanafi school of law are of the opinion that the pronouncement of divorce by a person under the influence of drugs or other forms of narcotics is legally binding on the basis that it acts as a punishment for his crime, provided it is not taken for medical reasons. This technology is preventative and is based on a shame-culture. By emphasizing its legal implications over the theological, scholars attempt to protect society from the harmful consequences of drugs. The technology may have functioned as a deterrent in Islamic societies, although Rosenthal s study disagrees it fails to provide a solution in the modern era. Currently, most Muslim countries do not carry out corporal punishment for crimes committed, and the ones that do implement it are discriminatory and selectively biased. Secondly, this technology may prove to be discriminatory against the wife. In the case when the intoxicated husband pronounces divorce, why should the wife be disadvantaged for the doings of her husband (unless she sees this as a means of getting out of the marriage)? As such, this technology is unlikely to be instrumental in preventing substance abuse. A more robust theology is needed that addresses the users spirituality, as well as their religious conscience. In Islam, the physical heart is seen as the seat of the spiritual heart. A clean and healthy spiritual heart is the recipient of God s mercy and grace. The Quran says on the Day of Judgment no one is safe save the one who returns to God with a pure he. In another verse, God says it is only through God s remembrance that the heart becomes calm. Muhammad is reported to have said surely in the breast of humanity is a lump of flesh, if sound then the whole body is sound, and if corrupt then the whole body is corrupt. Is it not the heart? When does the spiritual heart become corrupt? In the same report Muhammad, says that prohibitions (sins) are God s sanctuary, and grazing too closely to these sanctuaries will inevitably lead one to violate them. The hypocrites are branded as spiritually diseased in the Quran, for they are perpetually committing sins due to their double standards. God says that as a result of their continuous sinning, he increases the disease in their hearts. This then begs the question what is it about the heart that so much emphasis is placed on it. To answer this question, we need to explore how the Quran views the nature of human beings. The Quranic human is a paradoxical being. It is written in the Quran that God created Adam from clay formed from dark mud. He then breathed in him His spirit, and all the angels and those present were ordered to prostrate to him. All, but Iblis, prostrated, who argued that he is better than Adam, since God created Adam from dirt and him from fire. God exiled Iblis from the heavens for this disobedience, and he became the rejected Shaytan (Satan). The nature of human beings, as described in the Quran, is paradoxical, although Satan has failed to grasp it. By focusing on human being s earthly nature, Satan was able to make claims of superiority. 264

8 The divine provenance in the human, God s spirit, was not something Iblis recognized as part of human nature. In fact, human s themselves often fail to realize this aspect of their nature, thus falling prey to the temptation of Satan. This is the contradictory nature of human beings in Islam. People are an amalgamation of the sacred and the profane: a holy union, which allows them to walk on Earth and yet to be saluted by angels in the heavens. The earthly body easily succumbs to temptations and desires to commit sins. The Quran makes reference to Adam and Eve s time in paradise and how both of them together were tempted by the whispering of Satan to transgress the one thing God forbade them to do. God banished them from the heavens for this transgression and decreed Satan the immortal enemy of Adam, Eve and their progeny. The perpetual battle between good and evil, between Adam and Satan is mirrored in the human being, who is locked in an everlasting tension between the profane and the sacred. The profane aspect of the human being, known in Arabic as the nafs (self), desires unrestricted pleasure, even at the risk of committing sins, whereas the sacred spirit, the ruh, the location of which is the physical heart, desires to go towards its pure origins. Muhammad says that when a person commits sins, a black dot falls on his heart. If that dot is not washed away through repentance and asking for forgiveness from God, it starts to build up in the heart, until it overtakes it. Yusuf writes that when people commit sins, their ruh (spirit) is severed from the nafs (self). Committing a crime (which is also a sin) is first and foremost to commit a crime against the heart, which then has an effect on the whole person. The person enters a spiritual agitation, which is then covered (kufr, the same word used to denote disbelief) by agents, such as alcohol, drugs and other illegal substances. Having expounded quite extensively on the paradoxical nature of human beings in Islam, the discussion on drug addiction will be continued from the perspective of this technology. The Quran calls intoxicants the handiwork of Satan ; according to this technology, substance dependence will mean that the addicted person s self has succumbed to their satanic impulses, thus severing it from the spirit. A dead, spiritless heart does not remember God and does not yearn to return to God. The Quran says is the one who was dead and then We revived [with faith] and made for him a light by which to walk among the people like one who is in darkness from which he cannot exit? The exegetes have said that the phrase is the one who was dead refers to having a dead heart. Al-Zarkashi mentions in his famous tract on hashish called Zahr al-arish that the evil effects that drugs have on the spirit are that: It diminishes the powers of the soul, destruction of the mind (fikr), forgetfulness (nisyan al-dhikr), vulgarization of secrets, commission of evil actions, the loss of modesty (haya ), great stubbornness, the lack of manly virtue, the suppression of jealously, wastefulness, keeping company with the devil, the omission of prayer, and the falling into unlawful activities. This is echoed clearly in the verse of the Quran cited below where God says that intoxicants sever the relationship with God, as well as family and community. It views intoxicants as the cause for disruptive social behavior. It urges believers to shun and reject the habit, so that they may prosper both in their horizontal relationship with kith and kin, as well as in their vertical relationship with God. Furthermore, prosperity can mean both spiritual and financial prosperity, which are drastically affected, due to substance addiction. 265

9 Addiction control technology through Quran in Malaysia The Quran says: You who believe, intoxicants and gambling, idolatrous practices, and [divining with] arrows are repugnant acts Satan s doing shun them so that you may prosper. With intoxicants and gambling, Satan seeks only to incite enmity and hatred among you, and to stop you remembering God and prayer. you will give them up. It should be noted here that the spiritual technology for Sufism is different from the controversial scientific technology for Sufism, which suggests that addiction is genetically passed from parents to children. The spiritual technology for Sufism explored above is more in line with the moral technology and like the addiction as crime technology in that it is mainly preventative and based on a cultural (Islamic) understanding of shame. It explains what will happen to the human soul and spirit and their relationship with God and family in the case of substance addiction. Both technology together should be enough incentive for God-fearing, God-loving Muslims to refrain from substance use. However, neither are they particularly helpful to those who are already suffering from drug addiction nor instrumental in changing people s attitude towards those who are addicted to drugs. A practical technology, based on guilt-culture and personal redemption, can work better for people wanting to escape from addictive disorder. Below, one such technology that is practiced in the Malaysia is explored with regards to its theological underpinnings. Sufism in Malaysia the path of peace is a fellowship founded for Muslims suffering from addiction disorder in Malaysia. Its 12 steps are technology on the 12-step technology of Alcoholics Anonymous (AA) and its sister fellowships, such as Narcotics Anonymous (NA), but rejects some of their points, which directly contradict the Islamic faith. Below in Table 1, the extent to which Sufism in Malaysia Islamized the AA 12 steps can be observed. AA began in Akron, Ohio, Malaysia, in 1935 and was influenced by the Oxford Group, an evangelical movement, as well as being influenced by religious and medical thinking. Despite the fellowship s Islamic roots, its concept of turning to a Higher Power, whether it is Jesus, Allah, Jehovah, a Group of Drunks (GOD), one s grandmother or an inanimate object, resonates well with many people. However, some Muslims suffering from addiction disorder may find emphasis on people being life-long addicts and their belief that addiction is a disease rather than a test from Allah as irreconcilable with their faith. A former Muslim heroin user on the NA 12 stepprogram relates his experience with his non-muslim counsellor: Sufism in Malaysia 12 steps alcoholic unknown 12 Steps. We conceded that we were careless of our higher selves and that our lives have turned out to be unmanageable. 1. We conceded we were weak over liquor that our lives had turned out to be unmanageable. 2. We came to trust that Allah could and would reestablish us to rational soundness. 2. Came to trust that a Power more noteworthy than ourselves could reestablish us to rational soundness. 3. We settled on a choice to present our will to the will of Allah. 3. Settled on a choice to turn our will and our lives over to the care of God as we comprehended Him 4. We made a seeking and brave good stock of ourselves made a looking and intrepid good stock of ourselves. 5. We admitted to Allah and to ourselves the correct idea of our wrongs. Admitted to God, to ourselves and to another person the correct idea of our wrongs. 6. Approaching Allah for right direction, we ended up noticeably ready and open for change, prepared to have Allah evacuate our imperfections of character. Were totally prepared to have God expel every one of these deformities of character. We unassumingly request that Allah evacuate our weaknesses. 7. Unassumingly requesting that he expel our weaknesses. 8. We influenced a rundown of people we to have hurt and wound up noticeably ready to present appropriate reparations to them all. Made a rundown of all people we had hurt, and 266

10 ended up plainly ready to offer some kind of reparation to them all. 9. We made direct revises to such individuals wherever conceivable, aside from when to do as such would harm them or others. Made direct corrects to such individuals wherever conceivable, with the exception of when to do as such would harm them or others. 10. We kept on taking individual stock and when we weren't right quickly let it out. Kept on taking individual stock and when we weren't right expeditiously let it out. 11. We looked for through Salaat and Iqraa to enhance our comprehension of Taqwa and Ihsan, Salat: Prayer benefit in Islam Iqraa: Reading and considering Taqwa: awareness; appropriate Love and regard for Allah Ihsan: Though we can't see Allah, He sees us. Looked for through petition and contemplation to enhance our cognizant contact with God as we comprehended Him, imploring just for learning of His will for us and the ability to complete that. 12. Having expanded our level of Iman (confidence) and Taqwa, because of applying these means, we conveyed this message to humankind and started rehearsing these standards in every one of our issues. Having had a profound arousing as the consequence of these means, we endeavored to convey this message to drunkards and to hone these standards in every one of our undertakings. Addiction control technology through counselor The counsellor told that belief in Allah as Higher Power was not working for me and that I should be more openminded towards choosing another God. We battled over this until it caused me to leave the rehab founded to pre empty this sort of problem from occurring. The groups had been their w has not been updated since then they had founded out of its need to be non-specific with regard to substance, so Sufism in Malaysia was born out of our need to be religiously specific with regard to spiritual principles. They further comment is not for everyone, but truly for those who want to be free from addiction and an Islamic way of life. Despite this commitment to Islam, any mention of God on their homepage is written. It may be that although they want to be rooted within an Islamic paradigm, they do not want to exclude others from using their services. Below, their 12 steps are presented side-by-side with12 steps for easy comparison. It can be observed that alongside technology on 12-step program (which are worded to appeal to universal human values), their 12 steps are rooted in many points of the theological technology discussed above. A brief commentary on some of the steps will help accentuate this point better. Addiction is people ignoring their motivation of creation to revere God. By conceding their dependence, one goes to the acknowledgment that people are subject to many factors throughout their life. Youngsters are subject to their folks; this understanding leads one to the acknowledgment that their folks are likewise reliant on numerous things, including God. Going to these acknowledge, one starts to feel that being reliant on substances and not Allah has made their life end up noticeably unmanageable. They contend that their enslavement is expected to their not having perused and disguised the Quranic direction identified with intoxicants, said above in the dependence as otherworldly technology for Sufism straightforwardly specifies Allah rather than a Greater Power. It fights genuine faith in the forces of God, and his kindness is the thing that can just spare one from compulsion. Not being aware of God is the thing that leads one into enslavement in any case. It is an intriguing correlation. It can be seen that the expression as we comprehended him is absent. The creators contend that this expression repudiates Islamic conviction. In Islam, God is otherworldly outside all ability to grasp. The human mind is not fit 267

11 for understanding God. The creators bring up that endeavoring to comprehend God without the direction of sacred writing will lead one to disasters, for example, medicate dependence, unwed moms, sicknesses, heightening in avarice, wars. In spite of the fact that this might be a religiously remedy point, it does not have the individual closeness of God that one needs amid times of emergency. I have contended somewhere else that God's characteristic should be recovered over from his greatness on the off chance that we are to build up an technology of peaceful care that accentuation God being with individuals instead of detached from them. The wordings of point four are the same for the two projects. Checking out one's activities and flaws is a stage towards recuperation. AA colleagues now underscore disdain as the main wrongdoer. Addiction control technology through Tawba (repent) Addiction control can be limited or can be killed by internal mending through tawba by the addicts inside medication compulsion focus. It is demonstrated technology in commonly and from multiple points of view. Since everybody needs to accept on the Quran. In regard of sins and their own doing by citing the Quran, Whatever disaster comes upon you, it is a direct result of what your own hands have done. Checking out this and monitoring this inadequacy will lead one to apologize (tawba) and come back to God. Point five is an intriguing complexity point overlooks the say of admitting to another person. This is established in the Islamic conventions, where it is exceptionally energized that one's wrongdoings are not to be made open. God does not excuse the person who uncovers his wrongdoings (mujahir) that He has hidden from individuals' eyes said Muhammad. Islam does not put stock in admission of sins to others other than God. In any case, in a circumstance where one is pondering dependence propose that they may discover comfort by communicating their feelings and emotions to their nearby and friends and family, however never to make their transgressions an open issue. The technology as can be watched is profoundly established in Islamic lessons. It is a socially delicate and sensible program for the individuals who consider their religious convictions important, despite the fact that they have fallen into a transitory lack of foresight. One association part shares her experience. It is being in this group offers me trust and enables me to comprehend that Muslims are not great. Be that as it may, we endeavor to be satisfying to Allah. The writing fortifies the proof that utilizing drugs is not passable or satisfying to Allah. It additionally gives me data on the most proficient method to not utilize brain or disposition modifying substance. A standout amongst the most significant things for me in writing is that we recoup from solat. Conclusion Sufism that can be utilized to comprehend tranquilize fixation from an Islamic point of view. Survey these technology as a total, it can unmistakably be watched that Islamic sacred writing and philosophy have the instruments to create hearty philosophical technology to clarify enslavement, which would then be able to be utilized to create projects to help Muslims experiencing an addictive issue. The initial two advances are hypothetical and if grew completely can be utilized to support a religiously based program of treatment. The Sufism in Malaysia is a decent working case of this. The decision to investigate these technology is absolutely utilitarian. Without any completely fledged Islamic technology, I have endeavored to concentrate the technology on the outside of the individual (enslavement as wrongdoing) moving towards the inside (habit as otherworldly malady); or to put it another way, I've concentrated on the disgrace part of Islamic religious philosophy, and in addition its blame viewpoint. Islam takes the security of society from moral contaminations genuinely. 268

12 Consequently, it has stipulated corporal and the death penalty (hadd) where it feels that these limits have been disregarded; in spite of the fact that the danger of flogging in actuality is regularly conceptualized as an obstruction and not to be actualized. Correspondingly, the profound status of the individual is given power. The Quran notices prosperous are the individuals who purge themselves, recollect the name of their Lord, and supplicate. Sins are seen as a cracking of the self, the unit of the human from its higher being. Once the self is withdrawn from the soul, it never again takes delight from God and religion, however from manufactured operators, for example, medications, liquor and other illicit substances. Together, both technology address the social and profound part of the person and can be utilized as great technology of mediation and avoidance, despite the fact that the technology bomb on various levels, as featured previously. The Sufism in Malaysia technology is a decent place to watch Islamic philosophical technology practically speaking. Its prosperity as a useful Islamic technology for helping Muslims to manage habit related issues can be gaged from the quantity of associations both inside the Malaysia and universally who have included it verbatim in their medication bolster programs. By the by, it will be intriguing to hear explanations of the individuals who have utilized the administration and did not profit by it. A more strong technology can be created that fuses numerous parts of the technology talked about in this article by concentrating on the Quran's degree of the self (nafs) in to various levels, for example, the directing self (nafs al-ammara); the pointing the finger at self (nafs al-lawwama); the enlivened self (nafs almulhama); the specific self (nafs al-mutma'inna); the substance self (nafs al-radiyah); the all-satisfied self (nafs almaridiyya); and the finished self (nafs al-kamila); the "ordering self" being the uttermost far from soul (ruh), while the "finished self" is the one nearest to the soul, which is living by Divine love. This technology will be investigated in an ensuing article, as space does not permit an investigation of it here. Acknowledgments Authors are pleased with the Institute of Malay World & Civilization (ATMA), The National University of Malaysia, UKM, Bangi, Malaysia and grateful to government of Malaysia for financial support by FRGS /1/2016/WABO4/UKM/02/2 to carry out this research. References [1] Mohd Syukri Yeoh Abdullah, 1999, Pemikiran Tasawuf: Definisi, Asausul Dan Tujuan, Jurnal Pengajian Arab Dan Tamadun Islam, FPI, UKM. Bil./No 1, [2] Mohd Syukri Yeoh Abdullah, 2001, Pemikiran Sanggahan Falsafah Al-Ghazali, Jurnal YADIM, Pusat Islam, Jln Perdana, KL, Bil 3, [3] Mohd Syukri Yeoh Abdullah, 2009, Dakwah Melalui Pemanfaatn Sumber Daya Alam dan Kehidupan Lingkungan, Jurnal Al-Hikmah. Jabatan Pengajian Dakwah dan Kepimpinan, FPI, UKM. Jil 1, [4] Abdul Ghafar Don, Ideris Endot, Mohd Syukri Yeoh Abdullah, 2009, Books Reviews Challenging Times by J.S. Solomon (ed). Kuala Lumpur: Pelanduk Publication (M) Sdn. Bhd pages Jurnal Al-Hikmah. Jabatan Pengajian Dakwah dan Kepimpinan, FPI, UKM. Jil 1,

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