Influence of Prayers and Self-reflection on Problematic Behaviors

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International Journal of Civil Engineering and Technology (IJCIET)
Volume 10, Issue 02, February 2019, pp. 826-835, Article ID: IJCIET_10_02_080
Available online at http://www.iaeme.com/ijciet/issues.asp?JType=IJCIET&VType=10&IType=02
ISSN Print: 0976-6308 and ISSN Online: 0976-6316
© IAEME Publication Scopus Indexed
INFLUENCE OF PRAYERS COPING IN
PROBLEMATIC BEHAVIORS
*Rahman, Z. A. & Ahmad Yunus Mohd Noor
Centre of Aqidah and Global Peace,
Faculty of Islamic Studies Universiti Kebangsaan Malaysia
43600 Bangi, Selangor
Muhammed binYusof
Department of Dakwah and Human Development, Academy of Islamic Studies,
Universiti Malaya, 50603 Kuala Lumpur
Shahrulanuar bin Mohamed
Department of Islamic Studies and Humanities, Centre for Languages and Human
Development, Universiti Teknikal Malaysia Melaka,
76100 Durian Tunggal Melaka
Kashim, M.I.A.M
Centre for Contemporary Fiqh and Syariah Compliance, Faculty of Islamic Studies
Universiti Kebangsaan Malaysia
*Corresponding Author
ABSTRACT
Symptoms of social problems among adolescents 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 adolescents living in Baitul
Sakinah and the Silent Repetition of Prayers and Self-reflection or Introspection
treatment used to overcome the problem at the centre. In addition, the study also
aimed to analyze the implications of the Silent Repetition of Prayers, Self-reflection or
Introspection approaches used on the trainees in Baitul Sakinah. 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

Influence of Prayers Coping in Problematic Behaviors
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 Sakinah.
This negative phenomenon requires a solution. The findings also indicated that there
are several spiritual treatment approaches used in Baitul Sakinah, such Silent
Repetition of Prayers and Self-reflection or Introspection. The implication is that the
treatment creates awareness among the trainees and convinces them to abstain from
negative elements that cause their problematic behavior.
Keywords: Silent Repetition of Prayers, Self-reflection or Introspection, Adolescents,
Problematic behaviors, Psychology of Religion.
Cite this Article: Rahman, Z. A., Ahmad Yunus Mohd Noor, Muhammed binYusof,
Shahrulanuar bin Mohamed and Kashim, M.I.A.M, Influence of Prayers Coping in
Problematic Behaviors, International Journal of Civil Engineering and Technology,
10(2), 2019, pp. 826-835.
http://www.iaeme.com/IJCIET/issues.asp?JType=IJCIET&VType=10&IType=02
1. INTRODUCTION
Individuals who use the gifts of Allah s.w.t. mentioned earlier would be able to make the
choice of behaving appropriately and individuals who did not gain from these gifts would be
inclined to behave inappropriately. Therefore, human problems or inappropriate behaviour
that exist today are the consequence of human wants or wishes that follow natural
inclinations (nafsu). Humankind does not have a choice in overcoming this problem except
by guiding the heart and natural inclination (nafsu) towards the path blessed by Allah s.w.t
and for this purpose, each individual must focus on spiritual aspects more seriously compared
to other aspects.
The spiritual aspect here is related to spirituality according to Islam or in tasawuf terms is
called tazkiyah al-nafs. The sanctity of the heart in very important in life because is acts as a
shield for someone who might get involved in inappropriate behaviour and subsequently lead
that person to associate with others who practice appropriate behaviour. The aspect of
cleansing the heart, if not emphasised, would easily drag someone to the depths of vice and
destruction. This could be understood better through the views of ulama such as Sac
īd Ḥawwā
(1998) and al-Ṣābūnī (1999), who were of the view that tazkiyah al-nafs is a process that
discards despicable and disdainful (takhallī) behaviour and replaces it with honourable and
noble (taḥallī) behaviour. Ibn Miskawayh (1961), Zaizul etl. al (2018), Ahmad Sunawari
Long etl. al. (2017) stated that a sacred heart would lead to a spiritual state free from negative
values that manifest itself in behaviour. The measure of abstinence from negative values is
reflected in each behaviour that is liked and loved by the surrounding community as well as
accepted by Allah s.w.t. Hence, the spiritual approach is relevant to the contemporary needs
of the Islamic community, specifically the adolescents, whose behaviour is worsening and
worrying all parties (Mutsalim, etl. al. 2016).
2. SILENT REPETITION OF PRAYERS (BERZIKIR)
The practice of zikir is one of the practices of worship emphasised by Baitul Sakinah by
making zikir a compulsory practice in the trainees’ daily routine. This was mentioned in the
interview, according to the following transcript:

Rahman, Z. A., Ahmad Yunus Mohd Noor, Muhammed binYusof, Shahrulanuar bin Mohamed
and Kashim, M.I.A.M
“Because these children have actually got involved and influenced so we have asked them
to practice wirid and zikir in order for them to get closer to Allah.”
(Transcript reference P1: 480-484)
“Usually the Ustazah would enquire, if for tazkiyah al-nafs it is kore towards cleansing
the heart, more towards istighfar and zikir.”
(Transcript reference TP1/AQ: 639-642).
The trainees are given a special verse of zikir that differs from day to day as taught by the
Prophet s.a.w. This was mentioned in the interview, according to the following transcript:
“Actually, the zikir is the daily zikir taught by the Prophet s.a.w. For example, we have
wirid every day. For example, what is the wirid for Monday, what is the wirid for Tuesday,
that was what the Prophet s.a.w. taught. Each day they would follow it. What wirid is for
Sunday. O Allah after Asar. After maghrib prayers they will read the ruqyah.”
(Transcript reference P1: 484-490).
According to al-Ghazālī (1994), zikir plays the role of providing strength and calmness of
the heart to a subject when facing the challenges in life. This is because zikir to Allah s.w.t.
guarantees that Allah s.w.t. would remember HIS subjects who remember HIM. Al-Ghazālī
(2000) further mentioned that the attention and remembrance by Allah s.w.t. of HIS subjects
could mean that the subjects are in the care and protection of Allah s.w.t., as exhorted by
HIM (al-Quran 2: 152):
“So remember Me; I will remember you. And be grateful to Me and do not deny Me”
Increasing the zikir would circumvent a person from easily bowing to natural inclination
(nafsu) and Satan’s temptation that leads to wrongful and sinful behaviours (c
Abd al-Qādir
c
Isā 2008; al-Muḥāsibī 1990), Mutsalim Khareng etl.al. (2016), Nasir Omar etl. al. (2018).
Al-Muḥāsibī (1990), Zaizul etl. al (2018), Rafiza etl al. (2018) also stressed that the practice
of zikir could bring a person closer to the commands of Allah s.w.t. and create a sense of
sincerity towards Allah s.w.t. A sense of sincerity that blends with a person’s heart would
distant him from the temptation of Satan, as admitted by Satan in the al-Quran (al-Quran 15:
39-40):
[Iblis] said, "My Lord, because You have put me in error, I will surely make
[disobedience] attractive to them on earth, and I will mislead them all. Except, among them,
Your chosen servants."
The advantage of zikir mentioned innumerable times in the hadith of the Prophet s.a.w.,
among others is that it provides goodness, avoidance of evil and forgiveness of sins (al-
Ghazālī 2000), as stated in the hadith as follows:
Narrated by Abū Hurayrah, the Prophet s.a.w. exhorted: “Whoever says ( ‫ال‬ ‫وحده‬ ‫هللا‬ ‫إال‬ ‫إله‬ ‫ال‬
‫الحمد‬ ‫وله‬ ‫الملك‬ ‫له‬ ‫له‬ ‫شريك‬‫قدير‬ ‫شيء‬ ‫كل‬ ‫على‬ ‫وهو‬ ) each day a hundred times, surely for him it would
equal the freedom of ten slaves and it is written for him a hundred good deeds, deducted from
him a hundred evil deeds and he is protected from Satan until the evening of that day. And no
one has carried out a practice, more importantly than what has been carried out, except a
person who practices more than that”
The spiritual treatment approach adopted by Baitul Sakinah had assimilated the practice
of zikir among trainees. The trainees fill their spare time by increasing the practice of zikir as
long as they are going through the rehabilitative process, such as to zikir every time after
prayers. The practice of zikir is guided by the zikir taught by the Prophet s.a.w. In relation to

that, Baitul Islah had made the practice of worshiping zikir as one of the spiritual practices
for overcoming problematic adolescent behaviour.
3. SELF-REFLECTION OR INTROSPECTION (MUHASABAH DIRI)
The practice of self-reflection (muhasabah diri) is assimilated into the moral rehabilitative
process in Baitul Islah. This method is aimed at reminding trainees that they should always
renew their intentions, form an attachment to Allah s.w.t and implement HIS commands. This
is evident from the interview:
“We also always do recalling, self-reflection (muhasabah) id handled by me or Ustaz
Roslan in a group. We always recall.” (Transcript reference P1: 335-338).
The self-reflection (muhasabah diri) was handled by the manager or Ustaz Roslan by
looking into the need and situation of the trainees. This means that the time for implementing
self-reflection (muhasabah diri) is flexible and not fixed. Issues emphasised during the
process are related to past sins, such as sins towards others, parents and specifically sins
toward Allah s.w.t. as well as narrating stories about the afterlife in the grave, about the
Prophet s.a.w, His Companions and Islamic warriors. This is evident from the interview, as in
the following transcript:
“Whatever we have done, our sins. Ours sins towards others, both our parents especially,
our disobedience towards Allah s.w.t. Usually like that. Then, for example, stories about
doomsday, the fiery grave, stories about the Companions, the Prophet s.a.w and warriors
that we have included. Next, we do not fix the time for reflection (muhasabah). Sometimes the
children are not aware that there would be reflection (muhasabah). So, we look into the
situation of the children. For example, we have lecturers and at the end of it we have a
reflection (muhasabah). This could be done anytime. If there is a need to do it, we do it
according to the need. The period depends”
(Transcript Reference P1: 338-353).
The significance of self-reflection (muhasabah diri) could be understood through the
views of al-Muḥāsibī (1990), who stated that self-reflection (muhasabah diri) is to ponder,
observe and stipulate something by differentiating what is despised and what is liked by
Allah s.w.t., as exhorted by Allah s.w.t.:):
O you who have believed, fear Allah. And let every soul look to what it has put forth for
tomorrow - and fear Allah. Indeed, Allah is Acquainted with what you do.
(al-Quran 59-18)
Al-Muḥāsibī (1990) revealed his view about self-reflection (muhasabah diri) in the
scripture al-Ric
āyah lī Ḥuqūq Allāh, as follows: The normal way for a person who is learning
to train his heart is to always ponder the past that has caused some unease and become ascetic
(zuhud). Raise questions in oneself about the days that followed from sunrise to sunset and
has the body carried out what was commanded by Allah s.w.t or otherwise. Thus, if the body
has done as commanded, then observe the parts of the body one-by-one, does it know what
has happened from morning until night? Has he watched his words so that his words have not
agitated Allah s.w.t and he has not stopped uttering words made compulsory by Allah s.w.t
until the day sets. So too with sight, hearing and actions as well as all the parts of his body. If
he has found himself whereby he has guided all the parts of his body towards Allah s.w.t,
hence, at that time he would despise the wants of his natural inclinations (nafsu) and be safe
from the temptations of his enemy until he knows that he has been sincere from sunrise to

and Kashim, M.I.A.M
sunset. Be it known that in each day of our lives, we always commit new sins that comprise
sins committed by parts of the body and the heart.
In relation to that, the statement by al-Muḥāsibī above states that self-reflection
(muhasabah diri) can be implemented in two circumstances, such as self-reflection of future
behaviour and past behaviour. Besides that, (Abdul Hamid Al Ghazali. (2015) Abas Mansur
Tamam. (2017); Salasiah (2008); Zaizul etl al. (2018) stated that self-reflection (muhasabah
diri) according to al-Ghazālī, looks at the modal, advantages as well as disadvantages so that
the definition is clear about the advantages and disadvantages. The modal according to al-
Ghazālī was the modal in religion, which refers to compulsory (fardu) matters that are the
responsibility of the self and should be implemented. Advantages are matters that are non-
obligatory (sunat) when implemented, whereas disadvantages are caused by behaviours that
are sinful and vice in nature. Self-reflection (muhasabah diri) is implemented by observing
compulsory worship. Thus, if a subject commits good behaviour, then he is blessed. On the
contrary, if the subject fails to carry out his obligation, then he should replace it (qaḍā).
Hence, if the subject has done that but is insufficient, then he has to make it sufficient by non-
obligatory (sunat) practices. However, if a subject behaves inappropriately, then he should
consider the perils at the mercy of Allah s.w.t. in the afterlife. Next, al-Muḥāsibī adduced the
benefits accrued to an individual who performs self-reflection (muhasabah diri) in his daily
life. One of the benefits is that this method serves to encounter natural inclinations (nafsu)
and Satan. The tool for self-reflection is the mind because the mind controls various actions
of the soul so much so that it knows the good and bad points of the mind. The mind has to
think far ahead so that it realises that natural inclinations (nafsu) and lust are enemies that
invite evil as well as cause the subject to transgress the teachings of Allah s.w.t. (Jaffary
Awang etl. al. (2017), (al-Najar 2004b); Othman, A. et al (2011); Ahmad, M. Y. et al (2018).
Besides that, one who performs self-reflection (muhasabah diri) in this world would be
considered by Allah s.w.t. in the afterlife (al-Muḥāsibī 1990) as well as able to create
discernment (al-baṣīrah), wisdom, intelligence and develop mac
rifah. Mac
rifah is the policy
of truthfulness in all forms of practices (al-Muḥāsibī 2003; Nasir Omar etl al. 2018).
4. CONCLUSION
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 Sakinah aimed at overcoming the problematic behaviour of adolescents.
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