APPLICATION OF ISLAMIC SPIRITUAL APPROACHES IN TREATING PROBLEMATIC BEHAVIORS AMONG TEENAGERS IN RISK

International Journal of Civil Engineering and Technology (IJCIET) Volume 9, Issue 6, June 2018, pp. 1237 1246, Article ID: IJCIET_09_06_140 Available online at http://www.iaeme.com/ijciet/issues.asp?jtype=ijciet&vtype=9&itype=6 ISSN Print: 0976-6308 and ISSN Online: 0976-6316 IAEME Publication Scopus Indexed APPLICATION OF ISLAMIC SPIRITUAL APPROACHES IN TREATING PROBLEMATIC BEHAVIORS AMONG TEENAGERS IN RISK *Zaizul Ab Rahman, Ahmad Sunawari Long, Kamaruddin Salleh, Jaffary Awang Centre of Aqidah and Global Peace, Faculty of Islamic Studies Universiti Kebangsaan Malaysia 43600 Bangi, Selangor Nasrudin Subhi Centre for the Empowerment of Adolescents (PERKASA), Faculty of Social Science and Humanities, Universiti Kebangsaan Malaysia 43600 Bangi, Selangor *Corresponding Author ABSTRACT Symptoms of social problems among teenagers nowadays are increasingly worsening and worrying all parties concerned. This is due to the lack of religious and spiritual appreciation among society. This phenomenon, if not contained, will have a negative impact on the well-being of the community, the family institution and the teenager s character. The objective of this study is to examine the Islamic spiritual approach based on mystical concepts developed by tasawuf scholars. This study also aimed to identify the forms of personality disorders in teenagers living in Baitul Islah in Bukit Beruntung and the spiritual approach treatment used to overcome the problem at the centre. In addition, the study also aimed to analyze the implications of the spiritual treatment approaches used on the trainees in Baitul Islah. This was a qualitative study that applied the case study design comprising interviews as well as several other methods such as document analysis and questionnaires. The instruments used were interview protocol and questionnaire. Data from interviews were analyzed using the manual and Nvivo 11 software. The manual method covered the process of transcription, reduction, coding and data display. Whereas the data from the questionnaire were analyzed descriptively using SPSS 23.0. The results showed that there were 22 types of problematic behaviors exhibited by trainees in Baitul Islah. This negative phenomenon requires a solution. The findings also indicated that there are several spiritual treatment approaches used in Baitul Islah, such as prayers, reciting the al-quran, fasting, zikir, self-reflection and religious classes. The implication is that the treatment creates awareness among the trainees and convinces them to abstain from negative elements that cause their problematic behavior. Key words: Islamic spiritual, teenagers, problematic behaviors. http://www.iaeme.com/ijciet/index.asp 1237 editor@iaeme.com

Application of Islamic Spiritual Approaches in Treating Problematic Behaviors among Teenagers in Risk Cite this Article: Zaizul Ab Rahman, Ahmad Sunawari Long, Kamaruddin Salleh, Jaffary Awang and Nasrudin Subhi, Application of Islamic Spiritual Approaches in Treating Problematic Behaviors among Teenagers in Risk, International Journal of Civil Engineering and Technology, 9(6), 2018, pp. 1237 1246. http://www.iaeme.com/ijciet/issues.asp?jtype=ijciet&vtype=9&itype=6 1. INTRODUCTION Problematic adolescent behaviour is a universal issue and problem and it is not a new phenomenon. This social ill occurs in all countries regardless of the country s developed status. In this era of globalization, humans face a borderless world full of challenges including problematic adolescent behaviour that is becoming critical and worrying. Several protective factors are needed as a noble effort to encounter this problem. In relation to this, this study focused on the spiritual treatment approach used by Baitul Islah to encounter problematic adolescent behaviour. Baitul Islah was chosen because it is a moral rehabilitation institution that emphasises on Islamic-based treatment for rehabilitating female adolescents involved in social problems or hard core adolescents who cannot be moulded at home to become spiritually well-behaved. The word spirituality is synonymous with the tasawuf term tazkiyah al-nafs, which means cleansing of the soul, heart and the self from characteristics of madhmūmah and decorate it with characteristics of maḥmūdah. There are two elements in this process that play an important role in forming good behaviour permitted by Allah s.w.t., such as mujāhadah al-nafs (al-takhallī) and riyāḍah al-nafs (al-taḥallī). Mujāhadah al-nafs (altakhallī) refers to efforts to vehemently fight and counter natural inclinations (nafsu) in order to eradicate characteristics of madhmūmah produced due to the instigation by Satan (Zaizul etl. al. 2018). The word takhallī means emptying or cleansing the heart from something that could shift the attention of someone away from Allah s.w.t. It also means to leave anything that could stop someone from approaching Allah s.w.t., especially being busy with earthly affairs and natural inclinations (nafsu) (Ahmad Sunawari etl. al. 2017). Al-Muḥāsibī was of the view that spiritual illnesses faced by humans are negative components that should be eradicated from the soul because it is a form of vice that destroys the self and others so much so that it is deleterious to life, thoughts and the soul (al-muḥāsibī 2000; Jaffary etl. al. 2017). Whereas, riyāḍah al-nafs (al-taḥallī) is the training of the soul that gradually leads towards goodwill by decorating the heart with maḥmūdah characteristics (al-ghazālī 2005; Zidni Nuran etl. al. 2017). Taḥallī means to emulate the al-ṣiddīqīn through aspects of wording and practices (al-khafifi 1980). It also means to equip oneself with virtuous characteristics (Mutsalim Khareng etl. al. 2016), worship and allegiance, monotheism and noble moral values (Salina Nen etl. al. 2012). Whereas, al-muḥāsibī stated that basic positive aspects in every person should be awaken and nourish the soul so that the spirit, faith and piousness is always imbedded in the person, such as the characteristics of khawf and rajā, remembering death and recognising goodness and evil (Mohd Al Adib Samuri elt. al. 2012). The tasawuf ulama had outlined several guidelines in the form of spiritual practices that guide Muslims in living their live based on syariat Islam. The mujāhadah al-nafs (al-takhallī) and riyāḍah alnafs (al-taḥallī) elements not only help solve behavioural problems but could bring about happiness and harmony in this world and in the afterlife. Al-Ghazālī (2005) emphasised that formation of behaviour is influenced by the heart, which is also the source of all human problems because the heart is closely related to all other bodily organs. Moreover, all the intentions culminating from the heart are realised by the organs in the body. Meanwhile Nasir Omar etl al. (2018) also emphasised that good or bad behaviour is a human choice because Allah s.w.t. had bestowed the mind and sacred instincts that enable humankind to make decisions leading to actions. Allah s.w.t. had mentioned in the al-quran that bestowing of the mind, sacred instincts and descending of the al-quran were intended to help humankind make http://www.iaeme.com/ijciet/index.asp 1238 editor@iaeme.com

Zaizul Ab Rahman, Ahmad Sunawari Long, Kamaruddin Salleh, Jaffary Awang and Nasrudin Subhi wise decisions when choosing between good and evil (as exhorted by Allah s.w.t. in the al- Quran 6: 32 and 16: 89). 2. METHODOLOGY OF THE STUDY This study used the qualitative method with a case study design. According to Creswell et al., (in Fauziah etl. al., 2017), the qualitative method is the best method for examining cases in a hands-on and directed manner as well as able to give an accurate picture about the experience and interaction pattern in an informal context, which is usually less examined by the quantitative method. A qualitative study also stresses on the importance of researching in an actual and natural setting. The researcher tries to observe, explain and interpret the setting in its actual condition without trying to manipulate the situation (Ahmad Sunawari Long etl. al. 2017). Hence, this study was initiated in a natural manner in order to determine in a more detailed manner the spiritual treatment approach applied in Baitul Islah, Bukit Beruntung aimed at handling problematic adolescent behaviour. The study adduced In-depth Interview questions related to the study directly to the manager, teaching staff of Baitul Islah and 65 occupants of Baitul Islah to obtain the necessary data. In addition, the case study approach was the most suitable for studying and understanding issues or study patterns presumed sensitive as well as the title of this study, which was related to problematic adolescent behaviour (Zaizul Ab Rahman etl. al. 2018; Jaffary Awang etl. al. 2017). This research method was chosen because the case study technique indirectly makes the researcher more refine, appreciative and empathetic when understanding the respondent s behaviour. Thus, by applying the case study method, this study can carry out an in-depth research on each respondent s case because probing can then be carried out (Fauziah Ibrahim etl. al. 2017). This study used two methods to analyse the interview data, which was the manual method as well as using the Nvivo software. Data from the interview were analysed using the qualitative design that was divided into several processes, such as transcription, reduction, coding and presenting the data. The transcription refers to re-writing of the recorded interview protocol (Mutsalim Khareng etl. al. 2016). Whereas, the Nvivo software also helped in building theories by showing how codes are formed and are related between one another (Nasir Omar & Zaizul Ab Rahman 2018). Ahmad Sunawari Long etl al. (2017) stated that the use of Nvivo could help the study enhance thinking about the data analysis, manage the codes and discover the relationship between these codes. Moreover, the study could view records on how data are analysed and this helps the researcher to identify informants who can express a quotation. 3. FINDINGS OF THE STUDY AND DISCUSSIONS Discussion about this matter comprises aspects of mujāhadah al-nafs (al-takhallī) and riyāḍah al-nafs (al-taḥallī), which are applied in the rehabilitation sessions in Baitul Islah. 3.1. Mujāhadah al-nafs (al-takhallī) This discussion aims to examine the mujāhadah al-nafs method adopted by Baitul Islah to overcome problematic adolescent behaviour among trainees. The mujāhadah al-nafs method is an all-out effort in the war against natural inclinations (nafsu) and all forms of madhmūmah. Overall, the results of the interview have found that Baitul Islah had adopted the mujāhadah al-nafs element into the spiritual treatment approach for trainees. This element includes the al-takhallī method, which is implemented by cleansing the heart of the trainees, besides that done by Allah s.w.t., especially the impaired behaviour and the tendency to yield to natural inclinations (hawa nafsu). From a practical perspective, the trainees who have undergone the al-takhallī process by disassociating and discarding all forms of problematic adolescent behaviour such as illicit sex (zina), cohabitation (bersekedudukan), pungkid http://www.iaeme.com/ijciet/index.asp 1239 editor@iaeme.com

Application of Islamic Spiritual Approaches in Treating Problematic Behaviors among Teenagers in Risk (pengkid), lesbianism, stealing (mencuri), consuming alcohol (minum arak) etc. This was mentioned in the interview, according to the following transcript: That is why the period of 18 months is intensive and we do not have place for them, there is no opportunity for them to commit vice. (Transcript Reference P11: 419-422) The interview statement above shows that the trainees in Baitul Islah need to go through an 18-month rehabilitation process that applies the mujāhadah al-nafs method. New trainees to have to go through a physical and spiritual cleansing process, which involves cleansing the body from all forms of impurities, either major or minor impurities (hadas besar atau kecil). Some examples of cleansing are trainees with coloured hair having their head shaved clean and dirty finger nails that are trimmed short. Then, they are bathed and are required to perform non-obligatory prayers (solat sunat taubat) as the initial step in starting a new life as a Muslim. This was mentioned in the interview, according to the following transcript: Children who enter here are firstly given a bath and are checked. Their major and minor impurities (hadas besar dan hadas kecil). Settle that first. Have to check one-by-one. There are cases that upon entering here are taken straight to the bath-room, given a bath, cleaned, check their hair, if the hair is dyed their head is shaved clean and give them a bath. If they do not know, we teach them. If their nails are dirty we will clean it and we will ask them to perform non-obligatory prayers (solat taubat). We will begin from zero. (Transcript Reference P6: 129-140) The interview findings above are consistent with the views of al-ghazālī, who stated that Allah s.w.t. had decreed the implementation of worship to HIS subjects by performing cleansing and use water to cleanse the physical aspects. Physical cleanliness is not the ultimate aim; it is the initial step in cleansing the inner self (batin). Sanctity is not only developing the physical aspect through cleansing with water but has its wisdom in sanctifying all the secrets of the heart (al-sarā ir). Al-Ghazālī explained further that there are four levels of sanctity that should be pursued. First, sanctify the physical entities from impurities, dirt and disgusting matters. Second, sanctify the body from all forms of despicable and sinful behaviour. Third, sanctify the heart from all deplorable elements and fourth, sanctify the heart from anything besides Allah s.w.t. He stated that elements that are impure to the human s inner self (batin) should be compulsorily cleansed because it is much more in volume compared to the physical aspect in humans (al-ghazālī 2005). The discussions above had shown that the mujāhadah al-nafs method implemented in Baitul Islah comprised the aspect of cleansing both the body and soul from any kind of impurities. New trainees entering Baitul Islah will go through several initial processes such as cleansing their bodies with major and minor compulsory baths and performing the nonobligatory prayer (solat taubat) in order to create awareness and a sense of regret for their sins. This cleansing process is important as it impedes the temptation of Satan and natural inclinations (hawa nafsu) from controlling the heart of a person and becomes a catalyst for associating oneself to good virtues. Hence, the mujāhadah al-nafs method is important and should be applied by Muslims so that their behaviour is good. 3.2. Riyāḍah al-nafs (al-taḥallī) This discussion comprises the debate about the riyāḍah al-nafs aspect that has been adopted by Baitul Islah for overcoming problematic adolescent behaviour among trainees. Theory http://www.iaeme.com/ijciet/index.asp 1240 editor@iaeme.com

Zaizul Ab Rahman, Ahmad Sunawari Long, Kamaruddin Salleh, Jaffary Awang and Nasrudin Subhi wise, the riyāḍah al-nafs element refers to decorating the heart with goodness and performing good behaviour in order to form an attachment with Allah s.w.t. This element is similar to the al-taḥallī element, which refers to a form of periodic training of the soul in order to be closer to good virtues by preparing oneself with the practice of noble behaviour. Whereas, in practical terms, trainees at this rehabilitative centre are induced with various spiritual practices suggested by Islam. Following are some of the methods implemented in Baitul Islah for overcoming problematic adolescent behaviour: Worship Baitul Islah strongly emphasises on worship when implementing the rehabilitative process on trainees. Among the items emphasised in relation to worship is cleansing the body from major impurities (hadas besar). This is very important in a Muslim s life because it is closely related to whether the act of worship is accepted. This was mentioned in the interview, according to the following transcript: Okay, we, specifically at Baitul Islah, we focus on treating children using Islamic treatment, which is the al-quran and other compulsory acts of worship. First is prayers (solat). We strongly emphasise on prayers (solat). Because there is a case of a 19-year-old who came to this centre who did not know how to perform the compulsory cleansing bath (mandi wajib). We asked her when is her period. Only 12 years old and she already has her period. When we asked what she does after her period, she answered do what. This means that she has never had a compulsory cleansing bath (mandi wajib). Has learned it, knows it but has never done it, has never been advised, never been told to do it. So what can she possibly do with her body that has never had a compulsory cleansing bath (mandi wajib). (Transcript Reference P3: 67-81) Based on the interview transcript above, it shows that the authorities in Baitul Islah strongly emphasise on worship to the trainees who are undergoing the moral rehabilitative process at the centre. Following are the elaborations on the practices of worship implemented in Baitul Islah: Prayers (solat) Prayers are strongly emphasised by the authorities in Baitul Islah and it is a form of compulsory worship performed by all the trainees as long as they are undergoing the rehabilitative process. This was mentioned in the interview, according to the following transcript: Okay, we, specifically in Baitul Islah, we focus on treating children by using Islamic treatment, which is the al-quran and other compulsory acts of worship that they perform. First is prayers (solat). We strongly emphasise regarding prayers (solat) (Transcript reference P10: 67-71). Besides that, the Baitul Islah authorities also assimilate non-obligatory prayers (solat sunat) in the daily routine of the trainees such as repentance prayers (solat taubat) and dhuha prayers (solat dhuha). This was mentioned in the interview, according to the following transcript: Here the dhuha prayers (solat dhuha). The sunat ptayer is emphasised. It is like compulsory. Children who are able are required to perform the dhuha prayers (Transcript reference P9: 502-505) http://www.iaeme.com/ijciet/index.asp 1241 editor@iaeme.com

Application of Islamic Spiritual Approaches in Treating Problematic Behaviors among Teenagers in Risk And for sure like the repentance prayers (solat taubat) we enforce it too. Because they over there are instructed to always perform the repentance prayers (solat taubat) (Transcript reference P8: 649-652) The trainees are constantly reminded and advised to always perform their prayers properly according to the protocol, quality and prayer time so that the prayers help them to abstain from problematic behaviour. Besides that, in order that the prayers are performed correctly and according to syariat Islam, the trainees are taught to recite the surah al-fātiḥah according to proper pronunciation and tajwid al-quran. This was mentioned in the interview, according to the following transcript: Prayer. It is important. That we cannot neglect is the prayer. As long as we pray, the potential for us to do the prohibited is remote. Pray first. I always advice to perform the solat properly. Performing the prayer properly does not mean to pray for a day. No. It means you have to make sure that the prayer is of quality. Pray early. Pray in a condition that you completely surrender yourself to Allah s.w.t. I always say, when we submit to Allah s.w.t, Allah s.w.t will protect us completely. When we submit to Allah s.w.t, it means we pay allegiance to Allah s.w.t. WE would not expose our aurat. Most important of all is to pray properly. The most basic is prayer. Pray you must. Bercause it has been said that prayer prevents us from evil and despicable acts. (Transcript reference p P7: 81-98) We will teach them to recite the al-fātiḥah again so that they stand and they pray because the al-fātiḥah is one of the tenets of the prayer. (Transcript reference P1: 156-159). This emphasis is in accordance with the obligations of every Mukmin in performing the worship or prayer and it is the worship of the highest degree and nobility among all the acts of worship in Islam. The priority of performing the prayer in the life of a Muslim was stated by al-ghazālī (2004), who was of the view that prayers are the most important act of worship in the life of a human because it differentiates between one who is pious and one who is kufur. This is based on a hadith by the Prophet s.a.w[1], meaning: Verily, the difference (kelainan) between one who is syirik (menyekutui Allah) and kufur is because of neglecting prayers. Besides that, prayers can prevent one from committing despicable and evil acts, as exhorted by Allah s.w.t. (al-quran 29: 45). These religious decrees from the al-quran and al- Sunnah above are explained more explicitly by Zidni Nuran etl. al. (2017), who was of the view that prayers are the pillars in the foundation of religion, the rope that harnesses confidence and pinnacle of all submissions that plays an important role in the lives of humans for attaining happiness in this world and in the afterlife. In this context, it is one of the most significant acts of worship that brings closer the ābid (subjects) to their ma c bud (Allah s.w.t.) and form a strong relationship between humankind (the humblest creatures) and their Khāliq (their Creator). Al-Ghazālī (2005) explained that prayers provide a tranquil effect because it is equipped,(الهيبة) al-haybah,(التعظيم) al-ta c zīm,(التفهم) al-tafahum,(الهمة) with elements such as al-himmah al-rajā (الرجاء) and al-ḥayā (الحياء) that can cleanse the heart from thinking about anything besides Allah s.w.t. Moreover, prayers can also create awareness in humankind about the humility and prowess of Allah s.w.t. as a refuge of hope, goodwill and the awareness of how http://www.iaeme.com/ijciet/index.asp 1242 editor@iaeme.com

Zaizul Ab Rahman, Ahmad Sunawari Long, Kamaruddin Salleh, Jaffary Awang and Nasrudin Subhi demeaning and weak we are in front of Allah s.w.t. Prayers that are accompanied with these elements can prevent someone from evil misdeeds and vice. In addition, al-muḥāsibī (2000) highlighted that the soul could be protected from sexual inclinations and the seditious acts of Satan by performing prayers properly and with the mind totally immersed in the act. This is because prayers will instruct human thoughts to adhere to the commands of Allah s.w.t. besides sowing feelings of sincerity towards Allah s.w.t. in every act implemented. The element of sincerity that exists in a subject could obstruct Satan from trespassing into the subject s heart. The spiritual treatment approach adopted by Baitul Islah assimilates prayers among the trainees and they strongly emphasise and safeguard the performance prayers every day. Prayers, as an act of worship, comprise obligatory prayers (solat fardu) and nonobligatory prayers (solat sunat) such as dhuha prayers and repentance prayers (solat taubat). Trainees were given an explanation about the importance of prayers in the life of a Muslim and they were again taught the basics of reciting the surah al-fatihah in order to ensure that the prayers are performed according to syariat Islam, are of quality and accepted by Allah s.w.t. Reciting the al-quran The Baitul Islah authorities emphasise on the practice of reciting the al-quran among trainees as long as they are undergoing the moral rehabilitative process. Trainees are given some information about the privilege and kaifiat of the al-quran so that they can perform the practices properly and according to the correct method besides having a calm and open heart when doing so. This was mentioned in the interview, according to the following transcript: Then, the al-quran. We know that the al-quran is mukjizat. Mukjizat is something that is magical. What we have is the magic that the Prophet s.a.w. had left us. Al-Quranlah. Hence, read the al-quran because it is magic. Things that the Prophet had left us, read the al-quran. Take your ablution and open the al-quran, read the al-quran. InsyaAllah, your heart will be tranquil. (Transcript reference P2: 102-110) We frequently advice the children to always recite the al-quran. (Transcript reference P3: 470-471). Reciting the al-quran is strongly emphasised in the everyday life of the trainees. For female trainees not experiencing their period, their daily activities are filled with reciting and memorising the al-quran. Whereas, for female trainees who are experiencing their period, they are provided with certain verses of the al-quran that becomes the zikir and ruqyah, besides other practices to protect them. They are given a list of surah from the al-quran that need to be recited every day, such as surah al-mulk, al-waqi C ah, al-raḥman and Sajadah, besides other surah too. This shows that their life would always accompany the al-quran and continue to accompany the al-quran no matter what condition, as mentioned in the interview, according to the following transcript: Then, their free time is spent reciting the al-quran. Meaning they will istiqamah. In their heart is the al-quran. Meaning that each day the al-quran is inside. There is no special practice, for example, no reciting of verses when burning the keminyan. Except for practices that are carried out daily. Just that we want them to istiqamah. For example, recite one page per day at least. Istiqamah. Because a little but istiqamah is better than a lot but not constant. So we want it to be continuous. (Transcript reference P4: 490-502) http://www.iaeme.com/ijciet/index.asp 1243 editor@iaeme.com

Application of Islamic Spiritual Approaches in Treating Problematic Behaviors among Teenagers in Risk For female trainees who are having their period, they practice the ruqyah, which are verses of the al-quran that they can recite. That is why it is a zikir. It means the verse protects. Then, we have surah that we want them to recite daily, for example al-mulk, al- Waqi c ah, Sajadah, al-raḥman, surah al-kahfi. There are trainees who really recite, they memorise. After that, surah al-baqarah, many verses of it are used in the ruqyah. They can recite it. Encouraging. (Transcript reference P5: 110-122) The importance of reciting and learning the al-quran is something that cannot be contested, as argued by Hoesni et. al. (2012), who was of the view that the al-quran is the fundamental source for building human behaviour. As a holy scripture, the al-quran contains teachings and basic regulations about human life, either the relationship between humankind and Allah s.w.t., the relationship amongst humans or the relationship between humankind and nature. Fasting (Puasa) Fasting is also emphasised by the authorities in Baitul Islah as it helps the trainees to control themselves from easily falling prey to natural inclinations (hawa nafsu) and solicitations by Satan as well as distant themselves from problematic behaviour. Besides that, trainees take advantage of this time to replace their Ramadan fasting that they had missed. This was mentioned in the interview, according to the following transcript: Mondays and Thursdays the children have to fast because fasting is one of the therapies aimed at defeating Satan. Coincidentally when they come in we will check their fasting, surely there some who have never fasted. Their parents think they fast but they do not. So Mondays and Thursdays they fast with the intention to replace (Transcript reference P6: 505-512). The emphasise given by the authorities of Baitul Islah regarding fasting was consistent with the views of al-ghazālī (2005), who stated that fasting offers tranquillity and strengthens the heart because the practice of fasting teaches the heart to fight the wishes of natural inclination (nafsu), especially eating and drinking besides evoking feelings of empathy for the poor and appreciation for all the goodness obtained. In addition, those who fast would train their hearts to abstain from behaviour that leads to sins such as vice perpetrated by the eyes, tongue, ears etc. Moreover, al-muḥāsibī (2000); Rafiza etl.al. (2017) suggested that Muslims should increase the practice of fasting because natural inclinations (nafsu) would become stronger when there is an abundance of food. When hungry, the heart would obey and yield. At that time, one could tell remind themselves about the retribution (azab) by Allah s.w.t. With that, he would come to realise and ponder on all previous behaviour. This would encourage humans to start to whisper prayers (munajat) to Allah s.w.t., recite the al-quran and appreciate it, understand the hadith of the Prophet s.a.w. and begin to get acquainted with academic knowledge (J Wan Azreena etl. al. 2012). The spiritual treatment approach implemented by Baitul Islah adopts the act of worship of fasting practiced by trainees to handle problematic adolescent behaviour. This was revealed during the interview whereby trainees always practiced non-obligatory fasting (puasa sunat) every Monday and Thursday. New trainees to Baitul Islah would be questioned about their fasting practices during the month of Ramadan as to whether they had completed their mandatory period of fasting and if there were trainees who missed out on fasting then they would have to replace it on a Monday or Thursday. http://www.iaeme.com/ijciet/index.asp 1244 editor@iaeme.com

Zaizul Ab Rahman, Ahmad Sunawari Long, Kamaruddin Salleh, Jaffary Awang and Nasrudin Subhi 4. CONCLUSIONS Hence, the spiritual treatment approach used in Baitul Islah had assimilated the self-reflection or introspection (muhasabah diri) practices among trainees throughout their moral rehabilitation process at the centre. The allocated for implementing self-reflection (muhasabah diri) is flexible and not fixed based on the need and situation of the trainees. Among the issues raised in the process are recognising the sins committed towards Allah s.w.t., parents as well as narrating stories about the Prophet s.a.w, His Companions and Islamic warriors who make good examples. This practice involves the trainees having to evaluate themselves regarding their past problematic behaviour. Therefore, the practice of self-reflection (muhasabah diri) is an important part of the spiritual treatment approach in Baitul Islah aimed at overcoming the problematic behaviour of adolescents. KEYWORD 1. Muslim, Ṣaḥīḥ Muslim, al-īmān scripture, bāb bayān iṭlaq ism al-kufr c alā min tark al-ṣalāh. ACKNOWLEDGEMENT This study received the support and funding from the Prime Minister s Department through the research code SK-2016-018 and UKM Premier Challenge Grants DCP-2017-006/4. Appreciation is also conveyed to the Centre for the Empowerment of Adolescents (PERKASA), Centre of Aqidah and Global Peace, Faculty of Islamic Studies, UKM and the Faculty of Social Science and Humanities, UKM as well as all those who have made this research a success. REFERENCES [1] Al- Quran [2] 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 105-113. [3] 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 215 227. [4] 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, 225 234. [5] al-muhasibi, Abu Abd Allah Harith. (2000). Al- camal al-qulub wa Macnahu, al-masail fi Zuhdi. Tahqiq. Khalil Imran Mansur. Qaherah: Dar al-kutub al-hadith. [6] al-ghazali, Imam Abu Hamid Muhammad. (2005). Ihya' culum al-din. Kaherah: Maktabah Saiyidah. [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 20-40. [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, 66-74. http://www.iaeme.com/ijciet/index.asp 1245 editor@iaeme.com

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