Islamic psychotherapy formulation : considering the Shifaul Qalbi Perak Malaysia psychotherapy model

Psychological issues faced by human beings in this modern era must be taken into account by psychologists, psychotherapists, psychiatrists, physicians, and observers of psychological problems. The existence of psychotherapists and institutions that provide treatment to recover people suffering from psychological problem is very important. Data of the Ministry of Health of the Republic of Indonesia of 2011 show that the number of adult population in Indonesia reached 150 million and approximately 11.6%, or 17.4 million of them suffered from mental disorder, such as anxiety and depression. This fact enables researchers to study and examine implementation of a psychotherapy model at Shifaul Qalbi (House of Shiqal) in recovering mental disorders due to the effect of drug addiction. Shifaul Qalbi applies the IMEJ (Iman, Mental, Emosi and Jasmani) (Faith, Mental, Emotion and Physics) psychotherapy model. Through this model, the recovery process can run optimally. IMEJ is synergetic formulation. These four components are integrated implemented. FaithIndonesian Journal of Islam and Muslim Societies Vol. 7, no.2 (2017), pp. 175-200, doi : 10.18326/ijims.v7i2.175-200


Introduction
Mental problems caused by globalization and the transformation of information technology are more complicated.So far, a solution that can ensure an individual free from mental disorders has not been found yet.Individuals nowadays are stuck in modernity without clear destiny.Mental condition of human beings now is questionable.Religion, norms, etiquette, and culture that should be used as guidance are neglected now.Indeed, they have entrenched for a long time in civilization and society.They have been marred by globalization and transformation.They need to be reformulated with science, modernity, and spirituality of religion.
Religion is a way of life that leads human beings to the ultimate destination; living happily in the world and in the hereafter.Religion is implemented in accordance with its rules.It can develop personality and mental health to be excellent.Some of individuals embracing a religionmay deviate from the right path so that they harm their mental health.However, individuals who practice their religion regularly, such as performing collective prayers at mosque, attending religious speeches and other religious activities may behave like individuals who never do a prayer at mosque, attending religious speeches and other religious activities. 1 Social customs covered with norm, morality, and culture can guarantee people from violations of social valuesas a social welfare framework.Communities establish a civilization together with a number of regulations that must be obeyed by all people in a community.The regulations are important to be conserved to ensure its continuity.Communities tend to issue an unwritten regulation that is here in after called customs.
Norm, etiquette, and culture may be functioned as shield to protect people from serious deviation from religious path.Religion, norms, eti-quette and custom can synergize to provide benefits and to strengthen social civilization.If religion, etiquette, norm and culture can be synchronized with knowledge and modern science, the combination will reformulate system, model and methodological strategy to strengthen the component integration like two sides of a coin that cannot be separated. 2eviewing the modernity represented by the recent advancement of science and transformation technology implies that humans extremely need spirituality.Spirituality becomes a valuable bargaining power that guarantees a psychological benefitin which mental disorders may inevitably keep a close eye on human beings.Psychological issues have encouraged Western scientists to carry out some researches in order to find ways out to cope with psychological problems such as turmoil, anxiety, and fear since the nineteenth century.
Surveys and studies have shown that the number of people suffering from mental tension, depression, psychosis, anxiety, stress, frustration, phobias, and anxiety has risen drastically since some recent decades.Data issued by the Ministry of Health of the Republic of Indonesia of 2011, show that approximately 11.6%, or 17.4 million of the adult population in Indonesia reaching 150 million suffer from a mental disorder, such as anxiety and depression. 3The majority of individuals suffer from emotional,spiritual and psychological in stability so that the number of people suffering from mental illness and involving in suicide increased rapidly.It is a direct impact of the separation between man and religion, as the implications of the Western philosophy development. 4In principle, religion and science should be synergy, both of which are imple-mented balanced.Religion and science is a balanced offering that needs to be maintained. 5The combination of religion and science can deliver reliable generations that havefuturistic insight (raushanfikr)6 to ensure the physical benefit and social communities in the synergized frame work amongst elements in social customs such as religion, culture, norms, etiquette, and science.
In line with the development of civilization; religion becomes a symbol of spiritual dimension to strengthen the personality, to synchronize psychology, to sharpen intelligence capability, and to keep emotions balanced as well as to unravel turmoil, anxiety, and anxiety in order to reach great mental health.Personal and social advantages will be obtained because religion and social science are parallel, similar, and relevant.
The studies on the correlation of religion with social science, (psychology-ansich) have shown a significant effect, especially in relation to individual psychological condition in which religion is able to be one of implementable psychotherapy models to achieve great mental health.
Aspects of faith as the belief doctrine of a ruler are psychological particles that intrinsically influence human beings to behave in a good manner because they believe that they are strictly monitored by God, the Greatest. 7The Believers witness (ansich-syahadatain) 8 and have a commitment to keep their faith, to behave in a good manner and to share advantages, to deliver logical awareness, to develop personality, to establish a religious, cultural, smart, polite and kindly community.The logical consequence derived from a strong faith has proven guarantee of personal and social advantages in which students that are nurtured and grown and educated at a boarding school showed a very positive implementation in contemporary society. 9pirituality of worship reflecting in individual behavior and the worship itself manifests good deeds and religious devotion.The worship contains a holistic value.It synergizes human beings' intention and the way they communicate through verbal utterances.Consistency of worship integrates both of them; heart and tongue is able to deliver awareness, personal and social advantages and to establish a truly great community. 10Worship making human beings' relation to God close also links relationships among people.Thus, religion and psychology will be a great model offered to develop personality and mental health.
In fact, faith and worship are able to ensure personal advantagesand great mental health.Suryalaya Islamic Boarding School can be an icon for the Islamic psychotherapy, in which the Qadiriyyah-Naqsyabandiyah approach becomes the model and technique to cure mental illness and other illness deriving from narcotic effects and addictive substances.The boarding school has treated more than 15,000 patients since it was established in 1980.About 89 percent of the patients recovered.It is fantastic. 11istoriography and the psychological development of the human personality have been faced with a dilemma so that the acquisition of the values associated with happiness and mental health becomes difficult to achieve.Modernity and information technology, so far, have not been able to answer a number of questions regarding psychological problems that human beings have.However, Islam has a Psychotherapy methodological bargaining power that cannot be denied.
The study of psychotherapy interests people in line with the inevitable emergence of increasingly diverse psychological problems.Social pathology problems, such as prostitution, theft, robbery, gambling, and drug abuse, in fact, have become hot issues that have to be immediately coped with.
Islam in the holistic capacity functions as a guidance to gain social advantages.The religion then offers a psychotherapy model that can free both individuals and community from insolence that handcuffs.Islam provides a way out for human beings to gain well-beings both physically and mentally, and to reach the great mental health.The religional so provides an accurate methodology to cope with mental illness that plagues the majority of teenagers and adults in various countries around the world.
Mental illness threatening younger generation is due to different effects in various levels and personal backgrounds.Social problem such as prostitution, theft, robbery, gambling, and the use of addictive substances, is a common issue that has damaged the mental and personality of human beings.Therefore, Islamic psychotherapy becomes a valuable offer to solve the problem.
Islamic psychotherapy is a spiritual psychotherapy model that synergizes and integrates with other sciences such as psychology and counseling.It is a psychological treatment methodology that uses Islamic sources, the values of Islam, and anything taken from Islam as dimensional holistic systemic approach in order to achieve social advantages effectively and efficiently.
To cope with prostitution, theft, robbery, gambling, and the use of addictive substances faced by people nowadays, the researchers are interested in carrying out a deeper, more comprehensive and more specific study on Shifaul Qalbi (House of Shiqal) Psychotherapy model to recover and to treat mental illness patients due to effects of the use of addictive substances at the house since it was established in 2008.
This developmental research aimed to develop an Islamic psychotherapy formula by offering the Shifaul Qalbi Perak Malaysia model.The researchers believe that this private institution has an important role in recovering patients from drug abuse.This institution can be one prototype models of Islamic psychotherapy.For this purpose, the researchers shall prove the authenticity and appropriateness of the methodology used in the Shifaul Qalbi Psychotherapy house.
This research is a qualitative analytical research to assess the psychological aspects of drug abuse patients and the effects of drug abuse.This study does not commence from the deductive theorybut from the empirical facts at Shifaul Qalbi.Researchers that carried out the research at Shifaul Qalbi collected data by recording, analyzing, interpreting data and drawing conclusions.
This study aims to reveal the meaning of originality and appropriateness to the psychological phenomenon that occurs in Shifaul Qalbi as the effects of drug abuse.It also attempts to analyze, to interpret and to reconstruct facts, symptoms and events in details and to understand the meaning contained in the patient's psychological mental condition by observing the process, existing events and the authenticity.In order to obtain accurate data in question, the researchers conducted in-depth interviews in the actual reality based on the strict scientific principles and rules on mental illness patient's psychological condition.

An overview of Shifaul Qalbi
Shamsuri Bin Osman esatablished Persatuan Shifaul Qalbi organization in early 2008.The organization was established on the initiative, awareness and motivation of the founder to help fellow users of addictive substance.On November 1, 2008, Shifaul Qalbi (also known as Rumah Shiqal (Shiqal House) was established in line with the mission of "Sifar Dadah 2015" (Zero Drug Abuse of 2015).Under the steering AADK of Negeri Perak (Perak State) Tuan Haji Nazer Mohammad Mustafa, acknowledges Shifaul Qalbias the House of Community that exists in Negeri Perak Darul Ridzuan.The founding father of Shifaul Qalbi has actually grown since 1998. 12hamsuri Osman, the founder of Sifaul Qalbi worked as an assistant at Hospital Rendah of Hospital BesarPulau Pinang from 1990 to 1993.In addition, he worked as an impermanent teacher from 1985 to 1987 and from 1997 to 1999 at Madrasah Tarbiyah Islamiyah.Besides, he worked as a contractor, furniture maker, and Safety consultant.
He was a victim of drug abuse that was ever imprisoned in Taiping in 1996 and 2006.He was also hospitalized at Batu Kurau Serenti Center in 2005.
Shamsuri Bin Osman endeavored against death in which he has taken hostage the deadly addictive substances for 27 years.He was stuck as a drug addict at the age of 13, the age of early adolescence. 13s the founding father, Shamsuri highly concerns with all drug addict.He believes everyone can change for the better and drug addict can too.Shamsuricalls drug addicts to immediately return to the community and stop using the drugs.The struggle to stop the addiction needs to be continued and cooperation among all parties is imperative.Shamsuri invited all colleagues, communities and government to provide support to establish ShifaulQalbi.Even if in the end, he works hard by himself to run Sifaul Qalbi properly.

The Shifaul Qalbi psychotherapy model
Psychotherapy is an effort of mental care patients suffering from psychological disorders, such as stress, depression, trauma, phobia, frustration, psychosis, and psychoneurosis in order to obtain great mental health.Islamic psychotherapy is a treatment and recovery method by using the Islamic model deriving from holistic sources of Islam, the Quran and Sunnah integrating Islamic values with Psychology.The psychotherapy is a model that uses a specific approach to Islam, such as the models of Faith Psychotherapy, Worship Psychotherapy, Tasawuf (mysticism) Psychotherapy and Ihsan (charity) Psychotherapy.The Islamic psychotherapy also uses Inabah (drug addict) psychotherapy model, al-Zainy Psychotherapy model, and Shifaul Qalbi psychotherapy model.
Psychotherapy is a model of care, recovery, mental health, psychotherapy and counseling.The model has existed since the early 19 th century and has become a valuable offer for individuals and society.Since Wilhelm Wundt established the psychology laboratory in Leipzig, Germany in 1879, most scholars have focused psychological studies on mental symptoms both systematically and objectively. 14sychotherapy continues to evolve and to explore the world hand in hand with more and more problem people have regardless of culture, economics, and social classes.Everybody may have problems no matter what he is, who he is and what skin color he has.Even if civilization and technology develop more and more until they reach the climax, they remain unable to cope with problems that haunt the human psyche.This reality was then written by Mahdi al-Ghalsyani as an era that has caused anxiety, alienation, violence, egoism, moodiness, tension, depression, stress, psychoses and neuroses that make people suffer from emo-tional instability.When the religious paradigm is contested, the percentage of people suffering from mental illness and mental disorders increased rapidly.It is a direct effect of the advancement of western science and philosophy. 15sychotherapy is an offer that cannot be ignored.It has bargaining power and strong competitiveness for the achievement of social advantages that are more and more crucial to be immediately implemented.The emergence of psychotherapy models is a very positive signal that needs to be appreciated and significant to balanced pattern of the progress of science in one side and human psychological enforcement in the other side.
Psychotherapy that develops from time to time, has a number of both advantages and disadvantages, which are complementary to one another.Psychotherapy models that synergize and integrate the values of psychology, physics, religion, culture, norms, ethics, and morals is the methodology of psychotherapy that is more easily acquired as a valuable offer.Some models of psychotherapy, such as models used in Panti Rehabilitasi Narkoba Lido, Madani Mental Health Care Foundation, Pusat Rehabilitasi Narkotika Tangerang, Pondok Remaja Inabah Suryalaya, Pusat Serenti Dengkil, Pusat Serenti Karangan (Kulim) Kedah, Pusat Serenti Tampin Negeri Sembilan, Pusat Rawatan Shifaul Qalbi (Rumah Shiqal) and others are examples of existing models of Psychotherapy in Indonesia and Malaysia.Most of these rehabilitation centers are managed by the Government.However, few of them are managed by the private.A psychotherapy methodused in a rehabilitation center is significantly different from one and another.Nevertheless they are different; their goal is the same that is providing help for people suffering from narcotics addict stop using narcotics.
Shifaul Qalbi Psychotherapy is an integrated rehabilitation and recovery center.It synergizes and integrates Islamic values, psychology, culture, physical exercise (sports), and strengthening social intercourse.
In the therapeutic process, a narcotics patient is firstly identified, to knowthe real identity of the patients.The identifications deals with the personal data and the extent of involvement of patients using drugs; types of drugs used and toolsused for ; injection, suction, and swallowing.
The narcotics patients treated at Shifaul Qalbi are not only Muslims but also Christians.The majority of patients are Malay Muslims.Most of them are teenagers. 16 Christian Indian patient, Isidore (31 years old), a deaf and dumb patient made Shamsuri in a dilemma, particularly in the month of Ramadan.The Christian patients needed to have lunch while other patients who are Muslims were fasting during the day of Ramadhan.Consequently, the uncommon procedure was applied to him.Insidore was taken to a restaurant and under control as a form of therapeutic services to a patient who was under a therapy process. 17Such therapists' behavior above shows truly sincerity, even the therapist said that this patient was not charged for treatment and recovery at ShifaulQalbi.
For a therapist, sincerity is needed in deed.Sincerity is intention from hearth.A therapist believes that God will answer his/her sincerity with favor.Sincerity is not the development of monotones and static things, but something dynamic that demands commitment and improvement. 18incerity is one of the principal characteristics that is closely related to prevention, curatives and constructives.In Islamic psychotherapy, sincerity functions as takhalliya al-nafs, tah} alliya al-nafs, and tajalliya al-nafs. 16Interview with Syaifullah Ahmad on September 29, 2016. 17  Through the takhalli function, a therapist is able to refrain bad behavior of a patient and then replace it with good one so that a patient easily obtains spiritual gift from God. Tah} alliyah al-nafs is a strengthening model of worship to achieve tajalliya al-nafs.
In addition, sincerity is a fundamental characteristic that must be owned by a therapist.By having such characteristic, a therapist is able to transfer the values of sincerity to patients suffering from mental illness.Such spirituality of sincerity makes someone closer to his God so that he/ she will gain the tajalliya al-Nafs. 19he implementation of Shifaul Qalbi psychotherapy model formulated by Shamsuriin JATI for short (Jujur, Amanah, Tanggungjawab, and Ikhlas (Honest, Trust worthy, Responsible and Sincere).Sincerity, for ShifaulQalbi is a must, not only for a therapist but also for patients in general. 20atients suffering from drugs addiction at Shifaul Qalbiare required to be honest when telling problems they have.Honesty 21 is parts of mental management that needs to be established and grown.Honesty does not require money or materials.It is a sharp mental attitude that grows in heart.Therefore, honesty is a model of effective psychotherapy of Shifaul Qalbi.By being honest, narcotics patients will be accustomed to doing something good.Any bad behavior done by a patient must be told to the therapist.As a result, a patient will feel embarrassed to lie and to tell honestly bad things he/she does to the therapist.The house, for both the therapist and patients, is a place to establish a social community. 19 Therefore, they have to save the community honestly. 22rustworthy 23 is an attitude practiced at ShifaulQalbi that is no less important.It is the behavior that every person has to be responsible with anyone, including God.Trust worth must be maintained, preserved, and assigned.Anybody whom a mandate is given to must be responsible for keeping and maintaining the mandate.A trustworthy person is a trusted and honest person.
Patients being treated at Shifaul Qalbi are patients who behave trust worthily.If they are not trustworthy, it means that they have damaged their commitments as a community of the house.Trust worth is an implementable methodology of Shifaul Qalbi Psychotherapy.Narcotics patients at the house must follow a provision to be trustworthy well on the basis of self-consciousness and will.Awareness and will to recover from narcotics addiction can accelerate the recovery of the patients from narcotics addiction. 24atients being treated at Shifaul Qalbi make responsibility 25 as a model of Shifaul Qalbi Psychotherapy model.Responsibility, in this case, is the awareness of the patients with their actions and behavior, intentionally or un intentionally.Responsibility is the existence of awareness of the obligations that must be fulfilled by the patients.
In addition, the patients are obliged to be responsible for their own attitude with God, the therapist, and other patients at ShifaulQalbi.Any 24 Interview with Shamsuri on September 29, 2016. 25Tanggungjawab (responsibility)is the third letter of the abbreviation of JATI.It is human awareness to behave.It also refers to manner as the implementation of awareness of obligations.See, Shabri Shaleh Anwar, "Tanggungjawab Pendidikan dalam Perspektif Psikologi Agama", Psympathic Jurnal Ilmiah Psikologi, Vol 1, No.1 (2014), 13.  wrongdoing, violation of the law of God, and absence of doing the prayer can make the patients feel guilty and harm himself. 26Telling a lie, for instance saying that he does physical exercise while in fact he does not do it means that he tells a lie to the whole community of the house.Telling a lie also means that he harms himself.He must be responsible for whatever he does individually.
Sincerity is the principal attitude that must be practiced by patients at ShifaulQalbi.Sincerity is a concrete manifestation of consciousness.It is a conscious act that cannot be shown to anyone, but its implementation can be reflected in behavior. 27The patients, with full awareness, appreciation, and the routine practice of structured programs have one goal.The goal is to recover them from narcotics addiction.Therefore, sincerity is very essential that may determine the success of patients free of the addiction. 28ther traditions practiced at ShifaulQalbi are the faith, mental, emotion, and physics (IMEJ).IMEJ created by the therapist, Shamsuri refers to textual and contextual meaning implemented at the house so the recovery program has certain certification that is different from other psychotherapy model.
The faith 29 is belief in God; Allah the Grace of Almighty, the creator of the universe and Allah is the only God worshipped. 30Believing in God means a Muslim believes that there is no God but Allah and Muhammad is the last messenger.Belief strengthens assurance, brings feelings of fear and wish to worship Allah only. 31he aspect of faith in the mental health is principal and very determining. 32Individuals who have good mental health are characterized by the existence of a strong faith and good commitment. 33Faith in this case means good integration and communications with God, by worshipping Him. 34The synergy of faith with psychological elements can establish great mental health. 35he faith is a value system that connects individuals with God, other people, and other creatures.It takes an individual to worship God only.Such faith can make individuals continuously remain under the control of Allah so he/she will avoid doing wrong, bad moral behavior and any bad deeds.
The faith establishes a system and framework of thinking into purposeful, focused, and positive way.Individuals who believe in God feel that they are always under the control of God.As a result, he tries to be better day by day. 36he patients at Shifaul Qalbi implemented values of faith synergized with behavior.The implementation of the values is supervised.As a result, patients who were used to doing bad deeds turn to do good deeds.They worship, tie relationship, do useful activities, and avoid arrogance, dirty words and rudeness.They also endeavor not to hurt other fellows of the house. 37olid faith is an Islamic spiritualized model that can improve mental stability.The stable mental 38 is characterized by a condition that a person is free from psychiatric disorders, such as stress, depression, frustration, phobias, trauma, psychosis, and psychoneurosis.Therefore, mental health takes special concern at the house.The mental health is considered essential in human beings' thinking system.If mental condition is not good, any other activities will not run well either, including the therapeutic process. 39ccording to Karen Horney, there are 10 conditions that may prevent humans suffering from mental disorders, namely: fulfillment of compassion, the existence of partners who are willing to take care of life, limiting the life in a small space, power, exploiting others, position, personal admiration, personal achievement, independence and perfection (condition in which the individual is far from humiliation). 40ental condition deals with mind and psychological condition.It is invisible and inherent strength within the body.It can only be viewed from the aspect of the symptoms that arises, such as the moody, restless, impatient, calm, happy, and sad.
In the process of psychotherapy at Shifaul Qalbi, the therapist extremely concerns with mental condition of the patients in which the narcotics addict patients feel worried, upset, depressed, stressed, frustrated, and sad.Such feelings must not be allowed to go on in a state of mental 38 Mental is the second letter of the abbreviation of IMEJ.Mental refers to psychological.In this case, mental refers to healthy mental.It deals with the running of all mental components that humans have to encounter their life.The mental components can operate well if they have life skills that consists of knowledge and personal skills that may support them to cope with problem they face effectively and efficiently.M. Noor Rochman Hadjam, "Pengujian Model Peranan Kecakapan Hidup Terhadap Kesehatan Mental", Jurnal Psikologi, Vol.38, No. 1 (June 2011), 62. 39 Interview with Shamsuri on October 1, 2016. 40Abdul Mujib, Fitrah dan Kepribadian Islam; sebuah pendekatan Islam, Jakarta: Darul  Falah, 1999, 106.disorder.Therefore,Shamsuri, the therapist,prevents the patients suffering from such feelings by doing some activities, such as chit-chatting with the patients.The patients are also involved in physical exercise, doing prayers, strengthening their faith, prostrating them in resignation to God's will and so forth. 41sychologically, attempts to avoid and remove such feelings can serve as a therapeutic model in overcoming anxiety, bitterness, moodiness, stress, frustration, and sadness.Through the elimination theory of the above problems, solution can be found in which the patients turn back to their original identity as if they had never done something wrong.Thus anxiety, bitterness, moodiness, stress, frustration, and sadness will vanish automatically. 42n Islamic psychotherapy, anxiety, bitterness, moodiness, stress, frustration, and sadness can be recovered through worship, such as by doing prayers, fasting, charity, pilgrimage, chanting in praise of Allah, praying, reciting Al Quran, returning to the right path, prostrating in resignation to God's will,being sincere and devoted, and many more.By reciting Al Quran, anyone can attain peace of mind and make him free from sadness. 43hifaul Qalbi applies the model to emigrate, that is a word that is hand in hand with jihad(a holy war).Patients emigrate and struggle to break away from dependence on narcotic addiction.They are also trained to be honest, trustworthy, responsible, and sincere.This psychotherapy model can only be implemented by faith, solid mental condition, controlled emotion, and good physical condition. 44 41 Oservation findings on some patients September 28-October 3, 2016. 42Gerald Corey, Theory and Practice of Counseling and Psychoterapi, Bandung: Rafika,  1997, 225. 43See, QS.Al-Isra' 17:82. 44Dialog with Shamsuri on October 3, 2016.
The Shifaul Qalbi therapist calls the emotion strengthening model45 a therapeutic methodology.Emotion is state of being happy, sad, upset, excited, and angry as reaction to events.Emotion, in Shifaul Qalbi's point of view is to remove anything that make patients sad, upset, and angry, and then to turn to excited, happy, glad, and joyful atmosphere. 46n the theory of both positive and negative reinforcement, freedom is a procedure that is believed to be potential for individuals to behave.Mc.Dougall affirmed that human's behavior is indeterminism in which he is free to choose his own direction and goals.Such freedom is contrary to the behaviorists that view the goal of human behavior is something that is not deliberate or accidental.Behavior is an innate aspect that is referred to as innateness. 47Establishing a behavioral model by giving reward or reinforcement of expected behavior cones out to change behavior into positive condition. 48umans behave because of mental reaction that forms behavior motion response.If emotion cannot be controlled well, the behavior will change suddenly to be negative.Anyone who is under controlled emotiontends to be excited, glad, relaxed, and happy.Therefore, emotion, for the house is very important.Emotion needs to be controlled and not allowed to drift and remain in negative conditions, such as sad, depressed, and upset.
The fourth letter of the IMEJ abbreviation is Jasmani (physical condition).It is something that is visible i.e. body shape.The antonym of Jasmani is Rohani (mental condition) that is invisible.
Jasmani in Shifaul Qalbi's point view is the body that must be maintained.It is the symbol of the soul.If body is in healthy condition, his mental condition will be in healthy condition too.However, healthy physical condition does not always come with healthy mental condition.The house really concerns with physical condition of patients.Therefore, patients are asked to do physical activities and exercises everyday based the schedule designed by the therapist of the house 49 .
New comer patients, after being identified, will be examined and treated on the second and third day.They will be bathed, cupped, and massaged.The patients then do physical activities and exercise in accordance with the designed schedule, such as playing table tennis, badminton, bicycling, fitness, running, gymnastics, and so forth. 50hysical treatment is a model of psychotherapy in Shifaul Qalbi.Regular physical activities and exercise may improve health.The activities and exercise also recover patients from illegal drugs.Physical exercise is an attempt to self-management and physical health maintenance.In addition, they may improve thinking ability, emotion control, sportsmanship, fairness, trust, responsibility and sincerity.
The Shifaul Qalbi psychotherapy method, basically, reflects a figure of a former drug addict who concerns and curespatients in order to recover from the effects of drug abuse.Data obtained from interview with the therapist show that almost 1,000 patients were treated from 2008 to 2016 at the house.Unfortunately, data regarding the patients' record of 2011-2015 cannot be presented because property of Shifaul Qalbi was once stolen and some data were missing.However, at least the remaining data can be seen in the following scheme: 49 Observation findings on 15 patients of Shifaul Qalbi. 50Observation findings on 15 patients of Shifaul Qalbi.
The above data show the average of treatment period is 21 days.After 21 days, patients can leave Shifaul Qalbi and do common activities in their community.Limitation period of hospitalization is due to the limited capacity of the house.Another reason is that most of the patients are freely treated so that almost all of the their expense is borne to the therapist.Assistance obtained from government or other parties is very little.Such condition makes the therapist work harder to fulfil the needs of the patients..
Another constraint faced by Shifaul Qalbi is due to low trust by both public and government on the therapist, Shamsuri.For information, he is a former drug addict.This view is supported by the world view towards drug addict that is very negative.Let alone, the therapist, Shamsuri Osman, was a drug addict for 27 years.
Drug addiction must be immediately addressed.It must be stopped by doing cooperation of all elements; lower, middle and upper classes and government.All people must have the same concern and mindset that drug addiction is very crucial to be treated.Drugs are the enemy of personal, community, and any nation around the world.
Shamsuri Osman is different from others.He is a former drug addict who becomes a therapist.He acquires his skills from his experience in controlling his emotional, strengthening his mental condition, sharpening his knowledge of Islam and working sincerely as well as worshipping Allah.Although he has a little knowledge, he has abundant experience.The synergy of the knowledge and experience he has, has made Shifaul Qalbi well-known.
Shamsuri affirmed that naming Shifaul Qalbi aimed to establish solid community that is committed to stopping consuming narcotics.It is also to establish a community that reminds people to leave narcotics.The most important thing, according to Shamsuri, is to establish a place to live and to create good relationship amongst patients.Rahimi, one of the patients, said that he was very happy living at the hose.He also affirmed that he did not want to go anywhere anymore.He even intended to live there until he dies.He was very happy there because relationship amongs the patients runs very warm and well.

Conclusion
The study, entitled: Considering the Shifaul Qalbi Perak Malaysia Psychotherapy Model is a qualitative analytical research to study the psychological aspects of narcotic patient and the effects of narcotics and the addictive substances.
Shifaul Qalbi applies the Iman, Mental, Emosi and Jasmani (IMEJ) (Faith, Mental, Emotion and Physics) model.The therapist of the house uses this model to accelerate recovery of his patients.IMEJ is a synergistic formulation.These four components are integrated implemented.Faithful patients must have a healthy mental condition, controlled emotion, and strong physics.
IMEJ is very essential and in line with the mental stages known as Jujur, Amanah, Tanggungjawab, dan Ikhlas (JATI) (honest, trustworthy, responsible and sincere.Faithful patients will be honest, trustful, responsible and sincere in deeds and behavior.Patients who have healthy mental condition will be ashamed if they are dishonest.They will also endeavor to save trust.In addition, they will be responsible and sincere in doing their works and duties.
IMEJ is a methodology and psychological approach in realizing JATI.Shifaul Qalbi is a place founded by a former narcotic addict, Shamsuri Osman.He was an active narcotic user.He misused the illegal drug for not less than 27 years.With self-awareness, he stopped consuming narcotics and became a therapist.Almost 1,000 patients have been cured at Shifaul Qalbi since 2008.Data show that Shamsuri succeeds in curing the illegal drug patients because he applies a different model and uses his own experience as a former drug addict to do his work.The synergy of the new model and his own experience make him easy to apply the theory.A former drug addict that becomes a therapist will have more advantages.He will know more how to control himself, how to make patients aware of illegal drugs and how to recover.Shamsuri's experience is similar to Emile Vicktor E. Frankl discovering the theory of logotherapy, through the application of meaningful life after being released from the concentration camp, in Autzits.