International Journal of Civil Engineering and Technology (IJCIET)
Volume 10, Issue 04, April 2019, pp. 12–22, Article ID: IJCIET_10_04_002
Available online at http://www.iaeme.com/ijmet/issues.asp?JType=IJCIET&VType=10&IType=4
ISSN Print: 0976-6308 and ISSN Online: 0976-6316
© IAEME Publication
Scopus Indexed
THE REPRESENTATION OF AL-TAKHALLĪ
APPROACH IN COPING RISK BEHAVIORS
AMONG TEENAGERS
Zaizul Ab Rahman*, Ahmad Sunawari Long, Ahmad Yunus Mohd Noor
Centre for Aqidah and Global Peace, Faculty of Islamic Studies
Universiti Kebangsaan Malaysia, Malaysia
Alih Sakaluran Aiyub
Western Mindanao State University, Zamboanga City, Philippines
Universiti Kebangsaan Malaysia, Malaysia
Azmul Fahimi Kamaruzaman
Centre for the Middle East and Nusantara, Faculty of Islamic Studies,
Universiti Kebangsaan Malaysia
Mohd Izhar Ariff Mohd Kashim
Centre for Contemporary Fiqh and Syariah Compliance, Faculty of Islamic Studies
Universiti Kebangsaan Malaysia
*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
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The Representation of Al-Takhallī Approach in Coping Risk Behaviors among Teenagers
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, Psychology of
Religion.
Cite this Article: Zaizul Ab Rahman, Ahmad Sunawari Long, Ahmad Yunus Mohd
Noor, Alih Sakaluran Aiyub, Azmul Fahimi Kamaruzaman, Mohd Izhar Ariff Mohd
Kashim, The Representation of Al-Takhallī Approach in Coping Risk Behaviors
among Teenagers, International Journal of Civil Engineering and Technology 10(4),
2019, pp. 12–22.
http://www.iaeme.com/IJCIET/issues.asp?JType=IJCIET&VType=10&IType=4
1. INTRODUCTION
1. Mujāhadah Al-Nafs (Al-Takhallī)
This discussion aims to examine the mujāhadah al-nafs method adopted by Malaysia 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 Malaysia 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
(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 Malaysia 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
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Azmul Fahimi Kamaruzaman, Mohd Izhar Ariff Mohd Kashim
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 (Mohd Noor, A. Y et al 2011; 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 Malaysia 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.
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
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)
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The Representation of Al-Takhallī Approach in Coping Risk Behaviors among Teenagers
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)
“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
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Zaizul Ab Rahman, Ahmad Sunawari Long, Ahmad Yunus Mohd Noor, Alih Sakaluran Aiyub,
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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 alSunnah above are explained more explicitly by Zidni Nuran et al (2017) and Jaffary Awang et
al (2018) 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
macbud (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
with elements such as al-himmah (‫)الهمة‬, al-tafahum (‫)التفهم‬, al-taczīm (‫)التعظيم‬, al-haybah (‫)الهيبة‬,
al-rajā’ (‫ )الرجاء‬and al-ḥayā’ (‫ )الحياء‬that 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
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 alQuran. 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).
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The Representation of Al-Takhallī Approach in Coping Risk Behaviors among Teenagers
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-WaqiCah, 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)
“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, alWaqicah, 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); Zainurrofikoh (2006) and Wulandari, E.D.
2015) 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.
3. FASTING (PUASA)
Fasting is also emphasised by the authorities in Malaysia 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); Mohd Noor, A. Y.,
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Zaizul Ab Rahman, Ahmad Sunawari Long, Ahmad Yunus Mohd Noor, Alih Sakaluran Aiyub,
Azmul Fahimi Kamaruzaman, Mohd Izhar Ariff Mohd Kashim
(2012) 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 (Abdul Hamid Al Ghazali 2016; J Wan
Azreena et. 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.
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 (Mohd Noor, A. Y et al 2017; Razali, W. M. 2017; Safitri
2013; Sundel, M. & Sundel, S.S. 2005). 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
Malaysia aimed at overcoming the problematic behaviour of adolescents (Mohd Noor, A. Y et
al 2017; Mohamad, A. B.,2015; Muhammad Husni et al 2012).
ACKNOWLEDGEMENT
This study received the support and funding from the Universiti Kebangsaan Malaysia
through the research code EP-2018-017 and UKM Premier Challenge Grants DCP-2017006/4. Appreciation is also conveyed to the CRIM (Centre for Research and Instrumentation),
Centre of Aqidah and Global Peace, Faculty of Islamic Studies, UKM, Faculty of Engineering
and Built Environment, Faculty of Education, Faculty of Medicine, Faculty of Law, Faculty
of Economy and Faculty of Social Science and Humanities, UKM as well as all those who
have made this research a success.
KEYNOTES
[1]Muslim, Ṣaḥīḥ Muslim, al-īmān scripture, bāb bayān iṭlaq ism al-kufr calā min tark alṣalāh.
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