International Journal of Civil Engineering and Technology (IJCIET)
Volume 10, Issue 04, April 2019, pp. 23–31, Article ID: IJCIET_10_04_003
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
ISSUES AND CHALLENGES OF ISLAMIC
MENTAL-COGNITIVE PROCESS IN
EMPOWERING ADOLESCENTS
Zaizul Ab Rahman*, Ahmad Sunawari Long, Ahmad Yunus Mohd Noor
Centre of Aqidah and Global Peace,
Faculty of Islamic Studies Universiti Kebangsaan Malaysia
43600 Bangi, Selangor
Che Zarrina Binti Saari
Department of Aqidah and Islamic Thought, University of Malaya, Malaysia
Nor Azah Abdul Aziz
Faculty of Art, Computing and Industrial Creative, Universiti Pendidikan Sultan Idris
Mohd Izhar Ariff Mohd Kashim
Centre for Contemporary Fiqh and Syariah Compliance, Faculty of Islamic Studies
Universiti Kebangsaan Malaysia
*Corresponding Author
ABSTRACT
This study shows that the Islamic psychosocial level of adolescent offenders is at a
low level. It is understood that Islamic psychosocial refers to the strength of the
Islamic spirit within an individual to interact with the community around him. This is
the nature of empathy and it is solely from the encouragement of Allah’s universal
mercy. The low level of psychosocial is due to the person’s poor Islamic mentalcognitive process. The level of thinking of mental-cognitive process plays an important
role in developing one’s psychosocial (compared with Gadd & Jefferson 2007). The
study also reveals the positive influence between Islamic mental-cognitive process and
Islamic psychosocial. In Islam one should always prioritize the needs of others above
oneself. Islam does not recognize individualization and capitalization. Islam only
recognizes the fact that genuine individuals are the ones who sacrifice themselves and
their property to uphold the truth of Allah. Throughout the history of the prophets and
righteous people, the trait that stands out within them are their philanthropic and
egalitarian ways. These two traits will reveal intelligence when facing the problems of
human life, especially for adolescents who are in their transitioning period.
Key words: Islamic Mental-Cognitive Process, Empowering The Psychosocial,
Adolescents, Psychology of Religion.
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23
editor@iaeme.com
Zaizul Ab Rahman, Ahmad Sunawari Long, Ahmad Yunus Mohd Noor, Che Zarrina Binti Saari,
Nor Azah Abdul Aziz, Mohd Izhar Ariff Mohd Kashim
Cite this Article: Zaizul Ab Rahman, Ahmad Sunawari Long, Ahmad Yunus Mohd
Noor, Che Zarrina Binti Saari, Nor Azah Abdul Aziz, Mohd Izhar Ariff Mohd
Kashim, Issues and Challenges of Islamic Mental-Cognitive Process in Empowering
Adolescents, International Journal of Civil Engineering and Technology 10(4), 2019,
pp. 23–31.
http://www.iaeme.com/IJCIET/issues.asp?JType=IJCIET&VType=10&IType=4
1. INTRODUCTION
A deed or practice whose ruling is fard al-kifayah (legal obligation) has been misinterpreted
and misunderstood by the Muslims Abdul Hamid Al Ghazali. (2016) Abuddin Nata. (2014).
Ahmad, M. Y.et al 2018 McLeod, B. D. et al 2008; Numerous commands that is under the
ruling of fard al-kifayah are no longer taken care of within the society. This is because the
ruling of fard al-kifayah is defined as “the obligation upon others is erased when it is
performed by one individual or a group”. An example is the management of funeral rites in
Islam, in which its ruling is fard al-kifayah. Thus most Muslims are not able to manage the
rites because its implementation can be delegated to others according to the ruling. Therefore,
when a practice is implemented based on the ruling of fiqh and not because it was something
that was practised during the time of prophet Muhammad s.a.w, then people will move further
away from religion. When Muslims are far from their religion, they will then be closer to their
desires as the controller of mind, attitude and behavior.It can be concluded that practices that
submit to the sunnah of prophet Muhammad s.a.w is the foundation of Islamic psychology in
achieving success.
2. THE INFLUENCE OF ISLAMIC MENTAL-COGNITIVE PROCESS
AND RELIGIOSITY PRACTICE ON SELF-CONTROL
The findings show that Islamic mental-cognitive process and the practice of Sunnah have
significant influence on self-control. This influence explains that Islamic mental-cognitive
process is able to lower adolescent's aggressive tendencies. Poor self-control may indicate a
sign that there is a tendency to do an act that violates rules. This finding is consistent with the
study conducted by Moore, T. H. M. et al 2007; Morgan, A. J. et al 2008; Zaizul Ab Rahman
et al (2018) on the influence of religiosity towards self-control. Similarly, the practice of
religiosity that is based on obedience to religion will improve self-control. Islamic mentalcognition process is the cause of Islamic psychosocial that will affect self-control. While in
this model, the indirect relationship of the Islamic mental-cognitive towards self-control
through self esteem is not significant. There is no significant relationship between self-esteem
and self-control, and this is in line with the results of study by Khaidzir & Khairil (2007) that
found self-esteem was not associated with the psychopathy trait in psychopathology.
3. THE DIFFERENCE OF ISLAMIC MENTAL-COGNITIVE PROCESS,
RELIGIOSITY PRACTICES, ISLAMIC PSYCHOSOCIAL, SELFESTEEM AND SELF-CONTROL
The findings show that Islamic mental-cognitive process and Sunnah practices of females are
higher than the males. This phenomenon, in terms of the male and female’s cognitive,
according to Boston and Levy (1991), socio-cultural and technological changes have brought
tremendous directions towards gender perspectives. Opportunities for gender equality are
open in the context of cognitive. It means in Islam there is no limitation to the fact that men
are more knowledgeable than women. For example, the wife of prophet Muhammad s.a.w,
Aisyah r.a was the person of reference for people to resolve their religious matters. Women
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Issues and Challenges of Islamic Mental-Cognitive Process in Empowering Adolescents
practice more sunnah than men because there are more religious and spiritual programs in
women centers. Findings reveal that the mental-cognitive process in early adolescent is lower
compared to middle and late adolescents. Meanwhile the mental-cognitive process in middleaged and late adolescents are the same. From the perspective of age development, early
adolescents have many different characteristics than the middle and late adolescents.
According to Monks (2002) early adolescents recently departed from their childhood age and
suffered more severe crisis symptoms. At this stage, the adolescent’s psychosocial is in its
low level.
In discussing self esteem in the context of adolescents, when association is made with the
theory of psychosocial by Ericksosn (1968), Merrit, R.K. (2007), McLeod, B. D. et al (2007)
which states that adolescence is a time of identity searching that uses experiences and
knowledge from childhood to face adulthood, then in general adolescents will have the same
self-esteem symptoms. Self-esteem in adolescents is a consequence of antecedents of selfsearching. Acceptance and reinforcement of their attitudes and behaviours are elements that
greatly affect their self esteem. For example, an adolescent who lives with his parents of high
economic income, but whose parenting style is autocratic, will further diminish the
adolescent's self-esteem. It is possible that Gangsterisme phenomenon, running away from
home and various other offences that plague adolescents is part of the process of selfsearching that makes them feel they exist as mature adults. In this group they are more
accepted and their self esteem increases. Therefore, it is reasonable in general that self esteem
cannot influence self-control amongst adolescents at risk, due to self esteem.
4. THE INFLUENCE OF ISLAMIC PSYCHOSOCIAL ON SELF
ESTEEM
The findings show that the influence of Islamic psychosocial toward self esteem is not
significant. Although insignificant, the relationship index direction between Islamic
psychosocial and self-esteem shows an inverse relationship. The contradiction in the findings
between the measurement of self-esteem and the Islamic psychosocial illustrates the
discrepancies caused by the fundamental differences in the constructs of two measurements.
One example of a self-respecting item mentions, "I feel like I have good quality criteria" and
in a way that it looks like it portrays self-confidence in a person that will generate respect for
himself, but further judgment by the approach of Islamic constructs, this item is conflicting
with the principle of oneness (tauhidic) in which a person's servitude is only to Allah SWT
(Abdul Hamid Al Ghazali 2016; Mohd Noor, A. Y et al 2017; Rafiza et al 2018; Nurul Alieya
et al 2018). Islam encourages and almost made it obligatory for a person to achieve good
qualities, but Islam forbids a person to feel proud of those quality. Or Islam obliges to achieve
the truth but on other aspects, Islam even prohibits a person to feel righteous. In the concept
of Islam, feeling as though one is the best is termed as "ujub" and it is an internal sin when
one is excessively arrogant of one’s own good quality. In Islam the concept of self-esteem is
not to as though one is better above everyone else but Islamic self-esteem means that one will
not be affected by the poverty nor wealth and never in despair of from Allah’s bountiful
grace. Having self-worth is an obligation that has to be preserved because it is something that
Allah has entrusted unto mankind. From analysis, this measurement tool for self esteem is in
line with Maslow's Theory, which links physical-material achievement to one's self-esteem. In
addition, self-worth is also closely associated to socio-economic status (SES) such as the level
of education, income and a person's occupation. This means the better a person’s SES level,
the higher the level of self-worth. In the construct of Islam, a person’s SES is not a major
influencing factor for a person to have self-worth. When a person's self worth increases as the
SES level increases, this person has the lowest self worth from the standpoint of Islam
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Zaizul Ab Rahman, Ahmad Sunawari Long, Ahmad Yunus Mohd Noor, Che Zarrina Binti Saari,
Nor Azah Abdul Aziz, Mohd Izhar Ariff Mohd Kashim
because he has measured himself with physical material objects until his beautiful home and
the luxury car that he owns become the 'make up' that he needs to display himself (Mohd
Noor, A. Y et al 2017; Khaidzir & Khairil 2011; Zaizul Ab Rahman et al 2018).
Many research findings show that the severe offences are often found in women with high
self-esteem such as prostitutes that sell their bodies because of their high self-esteem
(McLeod, B. D. et al 2007; Moore et al 2007; Morgan, A. J. et al 2008; Salina Nen et al 2012,
Khaidzir & Khairil 2011; Zaizul Ab Rahman et al 2018). This happens when the construct of
self-esteem is inclined towards the physical context. It may be that a prostitute feels she has
physical advantages thus she is positively motivated to commit the forbidden act (Khaidzir &
Khairil 2011; Zaizul Ab Rahman et al 2018; Ten Have et al 2011; Schomerus, G et al 2016).
Therefore, this self-esteem measuring tool cannot be used as an instrument to set the
benchmark of self-respect in the Islamic society, especially Muslim youth. In Western culture,
one achieves success is for a certain dignity but in Islam, it is merely to serve and seek the
pleasure of Allah. From the Western concept, poverty is considered an enemy that bring
diminishes one's self-worth and self esteem but in Islam poverty is a balancing system of life.
The most dangerous in Islam are people who feel rich or people feel poor because these
people are the drivers of social ills in society (Lee, H.Y. 2007; Abdul Hamid Al Ghazali
2011, 2014, 2015; Khaidzir & Khairil 2011; Mohamad, A. B. et al 2012; Zaizul Ab Rahman
et al 2018).
5. CONCLUSION
Overall, this study concludes that Islamic mental-cognitive process instruments, Islamic
psychosocial and the practice of Sunnah that were developed can predict self-control while
there was no significant influence on self esteem (Mohd Noor, A. Y et al 2012; Zaizul et al
2018, Jalaluddin et al 2018, Sawal et al 2018, Wan Hamidun et al 2018; Mubbashar, M. H. et
al 2008). Adolescent offenders in this context are considered to have responded positively to
the study conducted. All of the measuring tools administered showed empirical that did not
conflict with the theory or logical system of Islamic religious teachings. The Islamic mentalcognitive process is the cause of Islamic psychosocial that will affect self-control while in this
model the indirect relationship of Islamic mental-cognitive process to self control through self
esteem is not significant. There was no significant relationship between self-esteem and selfcontrol and this is consistent with the findings of Khaidzir & Lee (2007), Zaizul et al (2018),
that suggested self-esteem has no association with psychopathy trait in psychopathology.
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.
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