







































Humanitas: Indonesian Psychological Journal  
Vol. 20 (2), August 2023, 102-116 

ISSN:  2598-6368(online); 1693-7236(print)                                                                 

       humanitas@psy.uad.ac.id             http://journal1.uad.ac.id/index.php/Humanitas        https://doi.org/10.26555/humanitas.v20i2.288 

Reducing parenting stress among Muslim mothers during the COVID-19 

pandemic through spiritual mindfulness training 

Wisnu Sri Hertinjung, Citra Tyas Laksmadita, Lisnawati Ruhaena, Santi Sulandari, Dwi 

Arsinta Kusumawati 

Faculty of Psychology, Universitas Muhammadiyah Surakarta, Indonesia 
Corresponding Author: wh171@ums.ac.id 
 

 

Introduction 

The COVID-19 pandemic has tremendously influenced numerous spheres of life in the past 
two years. Parents' psychological well-being decreases with growing life crises, such as job 
loss, lower income, caregiving stress, and sickness during a pandemic (Gassman-Pines et al., 
2020; Prime et al., 2020). The pandemic's impact on parental health, security, and finances 
causes physical, mental, and emotional exhaustion (Brown et al., 2020; Cluver et al., 2020; 
Fegert et al., 2020). The more pressures parents face, the more likely they are to develop 
stress, anxiety, and depression (Beckerman et al., 2017). 

Parents with children in elementary, middle, and high school were also shown to be 
more likely to face mental health issues during the pandemic (Liu et al., 2020; Spinelli & 
Pellino, 2020; Wu et al., 2020). According to previous studies, parents reported mental 
problems, tension, anxiety, and depression, as well as trouble sleeping during the pandemic 
(Brown et al., 2020; Elbay et al., 2020; Thorell et al., 2022; Zhao et al., 2020). During the 
outbreak, parents in Indonesia encountered several parenting issues, particularly in aiding 
their children's online learning. Numerous challenges have been confronted by students, 
teachers, and parents in online teaching and learning activities, including a lack of 

ARTICLE  INFO  

 

ABST RACT  

 

Article history 

Received Dec 19.2022 

Revised May 25, 2023 

Accepted June 15, 2023 

 An imbalance between nurturing expectations and available resources 
during the COVID-19 pandemic increases the risk of parental stress. 
This study aimed to reduce parental stress through spiritual 
mindfulness training among Indonesian Muslim mothers. This study 
applied the embedded experimental model, one part of the mixed 
method design, where qualitative data is used to clarify the results of 
the experimental data. The experimental design used was the pretest-
posttest control group design.  Twenty individuals were randomly 
assigned to experimental and control groups. The Parental Stress 
Scale was used to assess parental stress. The Wilcoxon and Mann-
Whitney U tests were used to compare parental stress levels before 
and after spiritual mindfulness training. The hypothesis test results 
show that spiritual mindfulness training effectively reduces parenting 
stress for Indonesian Muslim mothers. Observation data during the 
training process and analysis of the assignment sheet found that the 
two individuals actively participating in the training process and 
frequently filling out the assignment sheets reduced parental stress 
levels more than their more passive counterparts. Spiritual 
mindfulness training successfully decreases the parental stress of 
Muslim mothers, and it is strongly suggested that mothers practice 
training regularly to considerably control their stress. 

    

 
Keywords 

COVID-19;  

Muslim mothers;  

parenting stress; 

spiritual mindfulness. 

 

 

mailto:humanitas@psy.uad.ac.id
http://journal1.uad.ac.id/index.php/Humanitas
https://doi.org/10.26555/humanitas.v20i2.288
mailto:wh171@ums.ac.id


Humanitas: Indonesian Psychological Journal 103 
 

                                                                                   Hertinjung et al. (Reducing parental stress among Muslim mothers…)   

technological mastery, the addition of internet quota fees, the existence of additional work 
for parents in accompanying children to learn, reduced communication and socialization 
between students, teachers, and parents, as well as unlimited working hours for teachers as 
they are required to communicate and coordinate with parents and colleagues (Purwanto et 
al., 2020). At least 75.34% of the parents experienced moderate stress, 10.31% severe stress, 
and the rest had mild stress after three weeks of implementing online learning in Indonesia 
(Susilowati & Azzasyofia, 2020). Based on the survey results, it was concluded that the 
majority (97.7%) of parents experienced an imbalance between the demands of education and 
child care and the available resources, thus triggering parenting stress, which had an impact 
on the emotional condition of parents and decreased children's enthusiasm towards learning 
and achievement. 

Marital satisfaction, social support, parenting styles, changes in working conditions, 
personal characteristics, and a history of mental illness are among the variables that contribute 
to the mental health issues suffered by parents during the pandemic (Cusinato et al., 2020; 
Wu et al., 2020). Psychological difficulties in parents impede their ability to accept 
responsibility for their children and meet their needs. It also increases the likelihood of 
violence toward children. The increasing parenting obligations and limited resources cause 
physical, mental, and emotional exhaustion, which adds to stress (Griffith, 2022). When 
addressed incorrectly, such a circumstance can severely impact children's development and 
parents' well-being. 

Various psychological therapies, including the stepping stone treatment program 
(STTP), behavior parenting therapy, cognitive behavior therapy, psychoeducation, and 
mindfulness, can be used to relieve stress, anxiety, and depression in parents (Rafifah et al., 
2021; Sohmaran & Shorey, 2019). Moreover, mindfulness techniques are relatively more 
effective for longer periods than other methods (Bazzano et al., 2015; Behbahani et al., 2018; 
Corthorn, 2018; Neece, 2014). Mindfulness is also beneficial in lowering stress, promoting 
psychological well-being, and minimizing recurring depressive symptoms (Cachia et al., 
2016). 

Mindfulness was initially borrowed from Buddhist teachings (Williams & Kabat-Zinn, 
2011). However, it was later refined and objectively tested to ensure it was not restricted to 
specific religious doctrines. Based on the findings of many investigations, mindfulness has 
evolved into a conceptual and more general therapeutic model (Ong et al., 2012). Mindfulness 
is being aware of what is happening at present, from moment to moment, without passing 
judgment (Kabat-Zinn, 2003). Mindfulness is a meditation method that aims to alleviate 
pressure caused by perceived stress. Mindfulness practices can help soothe the mind, improve 
awareness of one's mind and surroundings, and enable people to experience alpha and theta 
brain waves (Behan, 2020). People achieve alpha and theta brain waves, which maintain a 
serene state when they perform meditation (Tang et al., 2019).  

Spiritual mindfulness is an applicable mindfulness technique that may be employed in 
daily life. Individuals' therapeutic benefits are thought and shown to be strengthened by the 
spiritual approach in psychological psychotherapy (Hapsari et al., 2021; Purwanto et al., 
2022; Taufik & Ibrahim, 2019). It is known that mindfulness and spirituality have a favorable 
relationship (Lazaridou & Pentaris, 2016). In Islam, the spiritual notion of mindfulness tries 
to integrate mindfulness methods with Islamic teachings. Spiritual mindfulness focuses on 
increasing self-awareness that the issues an individual currently confronts are God's scenario, 
and God is the Greatest who can solve them (Munif et al., 2019). A previous study has shown 
that spiritual awareness can promote optimism and serenity of the mind (Fahmi, 2018). 
Muslim psychiatrists, clinical psychologists, and social workers pioneered Islamic spiritual 
mindfulness techniques by incorporating classical Sufi teachings into intervention techniques 
such as mindfulness-based stress reduction (MBSR), mindfulness-based cognitive therapy 
(MBCT), dialectical behavior therapy (DBT), acceptance and commitment therapy (ACT), 
as well as mindfulness-based relapse prevention (MBRP) (Isgandarova, 2019). Islamic 



104   
               ISSN 2598-6368 (online) / ISSN 1693-7236 (print) 

  

Hertinjung et al. (Reducing parental stress among Muslims mothers…) 

psychotherapy is a method combining Islamic in addition to Western psychological 
techniques to examine and treat cognitive, behavioral, emotional, as well as spiritual 
disorders. Those who practiced Islamic psychotherapy began with the Qur'an and the 
prophetic tradition as the cornerstone of their work.  

In the Islamic notion, mindfulness is known as muraqaba, which derives from the word 
raqeeb, meaning to supervise or pay attention (Isgandarova, 2019). Muraqaba is known as 
meditation in Islam, and it has long been performed by past generations, such as the prophet 
and his followers, in the form of praying, worshipping, and remembering God to develop the 
spiritual element (Parrot, 2017). There are five main stages of muraqaba, i.e., intention: 
mushahada, tasawwur, tafakkur, tadabbur, and muhasabah (Isgandarova, 2019). The value 
of muraqaba is further explained in Al-Quran Surah Ar-Ra'd verse 28: (particularly) those 
who have believed and whose hearts are assured by the remembrance of Allah. 
Unquestionably, by the remembrance of Allah hearts are assured.  

Islamic mindfulness will blend cognitive, emotive, and bodily qualities with 
appreciating God’s attributes, Most Great, All-Seeing, All-Hearing, and All-Knowing 
(Fahmi, 2018). A lot of study has been done on the function of spiritual awareness in lowering 
psychological symptoms during a pandemic. Mindfulness meditation combined with a 
spiritual approach was useful in lowering people's anxiety during a pandemic (Hasina et al., 
2021). Islamic spiritual mindfulness substantially influences depression reduction in nursing 
students during a pandemic (Dwidiyanti et al., 2021). While spirituality significantly affects 
the link between fear and mental health during a pandemic (Rathakrishnan et al., 2022). Based 
on the results of previous studies, it is possible to infer that the spiritual parts of mindfulness 
training substantially impact the mental health of people and society, particularly during a 
pandemic. Thus, spiritual mindfulness was utilized as an intervention in this study. 

Individuals who practice spiritual mindfulness will be able to conduct their lives more 
collectedly, experience every circumstance they confront, avoid fear and anxiety over things 
that have not yet occurred, and be better prepared to handle failure as part of God's plan. 
Therefore, parents who were initially easily stuck in difficult parenting situations and lost 
their parenting purpose became more focused on seeking God's pleasure by adopting 
mindfulness based on Islamic theology.  Parenting stress may be minimized by modifying 
perceptions of stressors and improving internal resources with spiritual mindfulness, allowing 
them to pick coping mechanisms more successfully. This study aimed to fill the knowledge 
gap on reducing parenting stress during the COVID-19 pandemic among Muslim mothers by 
conducting spiritual mindfulness training.  

Method 

Research Design 

This study uses an embedded experimental model, a part of the mixed methods design, where 
qualitative data is used to clarify the experimental data results. The priority of these models 
is determined by quantitative, experimental methodologies, and qualitative data sets subject 
to those methodologies (Creswell & Clark, 2017). The experimental design used was the 
pretest-posttest control group experimental design (Hastjarjo, 2014). This study embedded 
qualitative data during the intervention phase as supporting data. Measurements were taken 
before and after the intervention. The pretest was given on the first day of training, while the 
posttest was given on the last day. Data from observation and worksheets carried out during 
the intervention process is used as supporting data. Table 1 shows the experimental design 
used in the study. 

 

 



Humanitas: Indonesian Psychological Journal 105 
 

                                                                                   Hertinjung et al. (Reducing parental stress among Muslim mothers…)   

Table 1 

The Pretest-Posttest Control Group Design 
Random assignment Groups Pretest Treatment Posttest 

R The experimental group (EG) 01 (X) 02 

R The control group (CG) 01 (–) 02 

Note: R: Random assignment; (X): Treatment; (–): No treatment 

Participants 

The study included 20 mothers who met the following criteria: (1) having school-age 
children (pre-school to high school); (2) being Muslim; (3) experiencing moderate to severe 
parenting stress; (4) living in the same house as children; and (5) willing to participate in a 
comprehensive series of spiritual mindfulness training as stated in the informed consent. The 
sample was divided into two groups of ten participants. Ten participants were in the 
experimental group, and ten were in the control group.  Since this study was conducted 
during the COVID-19 pandemic's peak, recruiting a significant number of participants was 
challenging due to health concerns and worries about getting the virus. Many researchers 
conducted experimental studies with tiny sample sizes ranging from 5 to 20 people before 
and during the COVID-19 outbreak (Bachry & Annatagia, 2019; Ksiksou et al., 2022; 
Nasruddin & Hariyanto, 2022; Rodiyah & Adenia, 2022; Santoso & Rinaldi, 2022; Wahyuni 
et al., 2018). 

The Spiritual Mindfulness Training Module 

The spiritual mindfulness training module adapted phases of spiritual mindfulness treatment 
(Isgandarova, 2019) by replacing the terminology provided at each level with language more 
recognizable to Indonesian Muslims. Before being employed in this study, this adaption 
procedure was evaluated by experts, and a module trial was performed. The module 
validation procedure began with two instructors from the Faculty of Islamic Religion 
validating mindfulness principles and spiritual phases. After completing the verification 
procedure, a discussion was held to revise the modules. Furthermore, the prepared modules 
were tested on three persons to provide feedback on the technical execution of the course.  
The trial findings were utilized to revise the module until ready for use in research. 

Due to the restriction in conducting direct meetings during the ongoing COVID-19 
pandemic, spiritual mindfulness training was conducted online. The training lasted five days, 
each lasting around two hours. Multiple evidence bases defined this intervention's length. A 
previous study has demonstrated that the duration of the intervention, the time of daily 
practice, and the delivery method may all vary while still having a favorable influence on 
participant performance. For example, when low-dose mindfulness training was 
implemented, it was discovered that the amount of training time ranged from half a day in the 
form of workshops (Slutsky et al., 2019) to six weeks accompanied by 20 minutes of daily 
practice (Klatt et al., 2013). Another study used a  two-week self-taught mindfulness training 
intervention in which participants were required to complete a three-minute breathing 
meditation twice daily in addition to more extended exercises (Hülsheger et al., 2013). While 
a study used a four-week online mindfulness intervention in which participants were required 
to complete 20-30 minutes of daily practice (Querstret et al., 2018). Based on the results of a 
literature review regarding the implementation of online mindfulness, treatments lasting 
between one hour and one year were developed (Bégin et al., 2022). The most prevalent 
intervention durations were one month (26.4%), six weeks (15.1%), and eight weeks (13.2%). 
The exercise duration ranges from 30 seconds to 30 minutes or more. Then, 64.7% of the 
publications that determine exercise duration record workouts lasting 1-10 minutes.  
 



106   
               ISSN 2598-6368 (online) / ISSN 1693-7236 (print) 

  

Hertinjung et al. (Reducing parental stress among Muslims mothers…) 

Table 2 
Stages in Spiritual Mindfulness Training Module 

Stages of SM Goals 

Preparation and 
Opening 

a. Building rapport and cultivating a friendly atmosphere between participants 
and facilitators so that commitment and expectations for the training 
emerge. 

b. Knowing the complaints and concerns felt by participants during the 
distance learning process 

c. Participants have an understanding and knowledge of spiritual mindfulness. 
1. Straighten 
intentions 

a. Participants and facilitators commit to being actively and fully involved in 
the training process, finding a way out of the problem, and getting Allah 
SWT's blessing. 

b. Participants felt relaxed during the training process. 
2. Tafakkur a. Participants can understand and practice meditation techniques 

b. Participants can live and realize the greatness of Allah SWT so that they 
believe that nothing will happen without His permission. 

c. Participants were able to be more grateful for all the provisions given by 
Allah SWT. 

3. Muhasabah a. Participants can understand and practice muhasabah techniques 
b. Participants were able to do self-introspection on all their behavior as 

parents 
4. Taubat a. Participants understand the agenda of activities to be carried out. 

b. Participants can understand and practice repentance techniques 
c. Participants can realize and truly commit to repenting and correcting their 

mistakes. 
d. Participants can design a plan to correct their mistakes and implement the 

plan. 
5. Tawakkal a. Participants can remember and realize the value of their children's existence 

so that they appreciate their situation more. 
b. Participants can achieve sincerity and ridho of all the provisions of Allah 

SWT. 
Closing and 
evaluation 

Participants get positive benefits from the training that has been done and can 
practice it in everyday life. 

 
Table 2 explains the objectives of each stage of the training. The researchers adopted 

an intervention model that included half-day online mindfulness training for up to six weeks, 
which was compacted into a five-day program with two hours of face-to-face and daily 
assignments. The number of face-to-face sessions and daily practice in this study followed 
the evidence base and the participants' desire to devote time to this training. Participants were 
given homework in the form of practicing the skills that they had learned and also completed 
worksheets to track their progress. Two hours of tasks, including group discussion activities 
via the WhatsApp group, worksheet completion, and independent mindfulness practice, 
spread out over three days, with participants may share their problems and receive solutions.  
Independent practice was carried out regularly according to the free time available to each 
participant, making it ideal for women with hectic parental responsibilities. 
 
Figure 1 
Stages in Mindfulness Spiritual Training Module 
 
 
 
 

 

 

 

 

 

1.Straighten 
intentions 

Commitment 
between 
participants and 
facilitators to be 
fully present 

Commit to 
engaging in 
activities fully 

 

2.Tafakkur 

Appreciate and 
open participants’ 
awareness of the 
greatness of God 

Participants are 
invited to 
visualize and 
think deeply about 
the greatness of 
God 

 

3. Muhasabah  

Doing 
introspection 
regarding all 
behaviors, both 
words and deeds 
that have been 
carried out during 
the pandemic 
related to the role 
of parents 

4. Taubat 

Recognizing and 
admitting and 
regretting 
mistakes that 
have been made, 
commit not to do 
it again  

 

5. Tawakkal 

Submit all 
matters to Allah 
after making 
the maximum 
effort or 
endeavor that 
can be done 

Ikhlas and ridlo 

 



Humanitas: Indonesian Psychological Journal 107 
 

                                                                                   Hertinjung et al. (Reducing parental stress among Muslim mothers…)   

The stages of spiritual mindfulness training and its explanation are presented in Figure 
1. Each stage has different goals. The first stage focused on building participants' 
commitment. While the following stages were spiritual mindfulness training.  

Instrument 

The Parental Stress Scale consists of 18 items divided into four categories: parental 
appreciation, parental stresses, loss of control, and parental satisfaction, which has been 
converted into Indonesian culture and language (Berry & Jones, 1995). The parental stress 
scale scores were classified as follows: very low, ranging from 18-32.4; low, ranging from 
32.4-46.8; medium, ranging from 46.8-61.2; high, ranging from 61.2-75.6; and very high, 
ranging from 75.6-90. All the questions on this scale are favorable, with five answer options 
ranging from strongly agree to strongly disagree.  The validity test employs Aiken's with six 
ratings, yielding a validity coefficient value of .833. Cronbach's Alpha reliability values yield 
a reliability coefficient of .788, indicating that the scale is reliable.  

Data Analysis 

Hypothesis testing was performed in both groups by analyzing the difference between pretest 
and posttest scores.  The Wilcoxon signed-rank test was used to analyze score changes at 
each measurement stage.  Mann-Whitney U test assessed differences in parental stress levels 
between the experimental and control groups. All data analysis was conducted using SPSS 
for MS Office version 23.0. Data analysis was also done qualitatively, utilizing the findings 
of observations made during training and data from the assignment and assessment sheets.  

Results 

This study aimed to reduce parental stress through spiritual mindfulness training during the 
COVID-19 epidemic. Data on parenting stress was collected in two stages: before and after 
administering spiritual mindfulness training. Table 3 displays the results of the difference 
between each group's pretest and posttest scores. The Wilcoxon test revealed no significant 
difference (p = .260) between the pretest and posttest scores in the control group (CG).  On 
the contrary, there is a significant difference in parental stress levels between the pretest and 
posttest in the experimental group (EG) (p = .012). These results indicate a lower level of 
parental stress among participants in the experiment group after participating in spiritual 
mindfulness training. 
 
Table 3 
Wilcoxon Non-Parametric Statistical Test 
Group Stage Z p 

CG Pretest - Posttest -1.126b .260 

EG Pretest - Posttest -2.499b .012* 

Note: a. Grouping Variable: Treatment Group  

b. Not corrected for ties 

c.  *** p < .001; ** p < .01; * p < .05 

 

Table 4 shows the differences in test results between EG and CG. The Mann-Whitney 
U test shows no difference in pretest scores between CG and EG (p = .253). However, the 
difference in posttest scores between CG and EG was significant (p = .002). These results 
indicate that mothers in the experimental group experienced a significantly greater reduction 
in parenting stress scores than those in the control group.  

 
 



108   
               ISSN 2598-6368 (online) / ISSN 1693-7236 (print) 

  

Hertinjung et al. (Reducing parental stress among Muslims mothers…) 

Table 4 

Mann-Whitney U Test 
 Pretest Posttest 

Mann-Whitney U 35.000   9.000 

Wilcoxon W 90.000 64.000 

Z  -1.144  -3.107 

Asymp. Sig. (2-tailed)     .253     .002** 

Exact Sig. [2*(1-tailed Sig.)]     .280b     .001**b 

Note: a. Grouping Variable: Treatment Group 

b. Not corrected for ties. 
c. *** p < .001; ** p < .01; * p < .05 

Table 5 shows all participants in the control group remain in the same category, which 
is moderate, even though there were changes in the score between the pretest and posttest. In 
comparison, most participants in the experiment group were in a low category after training.  
 

Table 5 
The Score All Respondents 

Group Name (Initial) Pretest Category Posttest Category 

Control HF 57 Moderate 52 Moderate 
 KIP 50 Moderate 49 Moderate 
 MC 49 Moderate 58 Moderate 
 PLB 48 Moderate 47 Moderate 
 LR 50 Moderate 46 Moderate 
 NKA 51 Moderate 52 Moderate 
 Y 61 Moderate 63 Moderate 
 A 50 Moderate 47 Moderate 
 NYG 48 Moderate 46 Moderate 
 RW 51 Moderate 48 Moderate 
 Mean 51,5  Mean 50,8  

Experiment D 50 Moderate 36 Low 
 BU 51 Moderate 33 Low 
 EDS 52 Moderate 46 Low 
 AM 47 Moderate 36 Low 
 FKD 46 Moderate 42 Low 
 AC 61 Moderate 39 Low 
 AW 46 Moderate 34 Low 
 EW 48 Moderate 44 Low 
 S 49 Moderate 41 Low 
 ES 49 Moderate 54 Moderate 
    Mean 49,9  Mean 40,5  

Discussion 

The results of this study show spiritual mindfulness training reduces parenting stress 
experienced by Muslim mothers during the COVID-19 pandemic. This study strengthens the 
results of previous studies that have developed spiritual mindfulness interventions to 
overcome various psychological problems and have been proven to be effective in medication 
adherence in schizophrenia patients (Ardinata et al., 2021; Dwidiyanti et al., 2020), cases of 
depression (Asiah et al., 2019; Dwidiyanti et al., 2021), optimism and equanimity (Fahmi, 
2018), anxiety (Gul & Jahangir, 2019) and emotion regulation (Anggraeni, 2021). 
Furthermore, this study reinforces the effectiveness of previous applications of spiritual 
mindfulness in dealing with stress in a variety of contexts, including pregnant women (Aslami 
et al., 2017), stress among prison residents (Fahmi et al., 2019), stress due to burnout among 
nursing students (Munif et al., 2019), and stress on family members of schizophrenic patients 



Humanitas: Indonesian Psychological Journal 109 
 

                                                                                   Hertinjung et al. (Reducing parental stress among Muslim mothers…)   

(Dwidiyanti et al., 2020). Other elements, such as individual spirituality (Rathakrishnan et 
al., 2022) and compassion as a requirement for having a healthy attitude (Weber, 2021), 
modify the significance of spiritual awareness on mental health. Outside of the spiritual 
mindfulness component, additional factors such as the mother's personality, behavioral 
difficulties in children, and husband and family support are extremely likely to impact the 
reduction in parenting stress (Fang et al., 2022). 

This study's results show spiritual mindfulness training has been shown to reduce 
parenting stress. These findings are consistent with previous study findings indicating the 
effects of mindfulness sessions on parents might endure for up to two weeks following the 
intervention (Romadhani & Hadjam, 2019). Furthermore, Islamic spiritual mindfulness 
training can promote peace of mind for up to two weeks following the intervention (Fahmi, 
2018). Peace of mind is another sign directly tied to a person's degree of stress.  

Individuals with a calm mind and a stress-free body will be better equipped to handle 
stress regularly. Through mindfulness practices, the mother's role in parenting is getting 
better. Non-judgmental, moment-to-moment awareness can help parents be more mindful in 
interactions with their children regarding both (non-verbal) communication and emotional 
availability (Boekhorst et al., 2021). 

Participants in the meditation (tafakkur) session were encouraged to ponder more about 
the indications of God's magnificence to increase and practice thankfulness for all the gifts 
received. The appreciation exercise makes people aware of their various blessings and gifts 
(Romadhani & Hadjam, 2019; Taufik & Ibrahim, 2019). Practicing thankfulness can reduce 
negative impact, improve good emotional effects, boost life satisfaction, decrease anxiety, 
and promote positive life actions (Wood et al., 2010). Tafakkur sessions help people become 
more appreciative of God's decrees to lessen anxiety about things that have not happened, 
such as while raising children. Participants in the training indicated that the tafakkur session 
helped them become more aware of and appreciative of previously overlooked joys such as 
having a healthy and active child, being able to gather with family, and breathing freely.  

During the muhasabah session, participants were encouraged to reflect on all of life's 
ups and downs and the challenges they had faced. Participants received encouragement for 
their achievement in overcoming adversity at this stage. God's support in every obstacle 
cannot be separated from the achievement of conquering these problems. Similarly, God's 
assistance is always available during this pandemic. A self-reflection session allows people 
to perceive their experiences more clearly, making them more conscious of the stress that 
affects them. This finding is in line with the results of research which explain that after doing 
meditation or self-reflection, participants feel more worthwhile and deserve to be happy, more 
aware of themselves and what they had done until this time, could see and recognize their 
self-image they knew and understand themselves very much, realized their self-
imperfections, realized their strengths and weaknesses, and realized their condition right then 
(Primasari & Yuniarti, 2021). In the muraqaba process, the presence of hope in God can 
generate a sense of tranquility, focus attention, and face challenging situations with good 
thoughts and feelings (Parrot, 2017). 

Repentance (taubat) is the subjects' most unforgettable and moving training session. 
Most participants in this session could express and channel their emotions by sharing 
traumatic life experiences. Participants also discussed how they had forgiven themselves and 
those who had mistreated them. The repentance session makes the person more conscious of 
all the faults they have committed, both by himself and by others, as part of God's decree; 
therefore, they must be honest and seek forgiveness from Him. Participants felt more tranquil 
and sincere with God's offerings after forgiving and asking for forgiveness from Him. 
Individuals who can forgive themselves and others experience less stress than those who 
cannot (Kemper et al., 2015; Taufik et al., 2022). 

Participants were asked to surrender to God as a last level in spiritual mindfulness 
training, enhancing the succession of phases. The primary goal of this session was to aid the 



110   
               ISSN 2598-6368 (online) / ISSN 1693-7236 (print) 

  

Hertinjung et al. (Reducing parental stress among Muslims mothers…) 

subject in creating a sincere attitude and experiencing joy in all of God's offerings as they feel 
it is the right option. Parents are frequently caught in severe sorrow because they believe they 
have failed to raise their children, causing them to overreact to their children and even 
reprimand or conduct violence. The tawakkal approach teaches them that everything that 
happens has become God's power and that humans have no control over His destiny, 
including their children's future. Parents are encouraged to be more resigned to themselves 
and accept God's providence after doing their best. The tawakkal method also trains parents 
to be more aware of their constraints in providing child care so that they do not demand more 
than they can afford. Through tawakkal, parents learn to be kind to themselves by not blaming 
themselves or their surroundings for their issues and believing that this is God's mandate that 
must be followed (Kemper et al., 2015). Kindness to oneself is vital for establishing emotional 
resilience and psychological well-being. Acceptance allows a person to be objective and 
adaptable by allowing him to defend himself or reject the facts (Germer et al., 2005). 

In general, spiritual awareness serves as an activity that engages God as God Almighty 
in every process (remembering God) to assist persons in consciously understanding the 
conditions or situations they are confronted with as occurrences created by God (Asiah et al., 
2019). The overall objectives of the spiritual mindfulness training have been met, according 
to the findings of the evaluations provided by the participants. Participants stated that after 
practicing all of the spiritual mindfulness training approaches, they felt calmer, relaxed, and 
patient in dealing with challenges and better able to regulate their emotions since they 
surrendered to God. In terms of parenting, when their child's behavior does not meet their 
expectations, parents find it easier to suppress their emotions, especially when participating 
in online learning during the pandemic. 

This study has some limitations. First, the research was conducted during the COVID-
19 pandemic's peak, making it challenging to recruit consenting individuals. Second, 
observing participant behavior during the training process is challenging because the training 
was conducted online. Difficulties in observing participants also happened when one of the 
participants suffered signal interference, making it impossible to switch on the video in some 
sessions. Moreover, participants unfamiliar with the Zoom meeting media became less 
participated. Third, several factors of parenting stress were not controlled by the researchers 
and may have biased the results of this study, including internal factors of the mother, such 
as personality and level of depression experienced, child factors, such as whether there are 
child behavior problems, both external and internal behavior, and external factors, such as 
support from husband or support from family.  

Conclusion 

Based on the study's findings, spiritual mindfulness training reduces parental stress among 
Muslim mothers during the COVID-19 epidemic. This study's results also imply that spiritual 
awareness may be employed as an alternate coping approach for parents to reduce parental 
stress, especially during the COVID-19 pandemic. The spiritual advantages of mindfulness 
might persist longer if practiced consistently as part of one's daily routine. By practicing the 
phases of spiritual mindfulness training regularly, the mother becomes aware of the 
challenging conditions she experiences in parenting, accepts the situation, and moves through 
it gently. Therefore, spiritual mindfulness training must be practiced daily to reduce parental 
stress.  

Acknowledgment 

This research was carried out with research funds from the Universitas Muhammadiyah 

Surakarta. Thank you to the experts: Dr. Darojat, M.Ag, and Nur Silaturahmah, L.C., who 

discussed and modified the Spiritual Mindfulness module referring to Isgandarova with 



Humanitas: Indonesian Psychological Journal 111 
 

                                                                                   Hertinjung et al. (Reducing parental stress among Muslim mothers…)   

terms that are more familiar to Muslims in Indonesia. Thank you to all participants from 

various regions in Indonesia who have participated fully and actively in this training so that 

the research went smoothly. 

Declarations  

Author contribution. Each author makes an optimal contribution in the form of 1) 
determining the main research concept (WSH & CTL); 2) literature review and training 
evidence base (LR & SS); 3) implementation of training and data collection (DAK). 
Funding statement. Universitas Muhammadiyah Surakarta through the Tridharma 
Integration Grant (HIT), with contract number 89.1/A.6-II/PS/1/2021. 
Conflict of interest. The authors declare no conflict of interest.  
Additional information. No additional information is available for this paper. 
 

References 

 
Anggraeni, F. L. (2021). Pengaruh mindfulness therapy terhadap peningkatan regulasi emosi 

pada masyarakat di masa pandemi [The effect of mindfulness therapy on increasing 
emotional regulation in society during a pandemic]. Psisula: Prosiding Berkala 
Psikologi, 3, 1–13.  

Ardinata, A., Aminudin, N., Dwidiyanti, M., Cider, S. P., Rizki, F., Andika, T. H., Jamal, 
M. A., Huda, M., Maseleno, A., & Point, S. (2021). The effect of Islamic spiritual 
mindfulness therapy on the drugs adherence of skizofrenia patients through SI-POS 
android application. International Journal of Grid and Distributed Computing, 14(1), 
305–312. 

Asiah, A., Dwidiyanti, M., & Wijayanti, D. Y. (2019). Penurunan tingkat depresi pada pasien 
dengan intervensi mindfulness spiritual Islam [Decreased levels of depression in 
patients with Islamic spiritual mindfulness interventions]. Jurnal Keperawatan Jiwa, 
7(3), 267–274. https://jurnal.unimus.ac.id/index.php/JKJ/article/view/5131  

Aslami, E., Alipour, A., Najib, F. S., & Aghayosefi, A. (2017). A comparative study of 
mindfulness efficiency based on Islamic-spiritual schemes and group cognitive 
behavioral therapy on reduction of anxiety and depression in pregnant women. 
International Journal of Community Based Nursing and Midwifery, 5(2), 144–152. 
https://doi.org/10.36780/jmcrh.v5i1.238  

Bachry, P. N., & Annatagia, L. (2019). Support group therapy untuk menurunkan kecemasan 
pada siswa yang mengalami bullying [Support group therapy to reduce anxiety in 
students who experience bullying]. Jurnal Psikologi Klinis Indonesia, 4(1). 

Bazzano, A., Wolfe, C., Zylowska, L., Wang, S., Schuster, E., Barrett, C., & Lehrer, D. 
(2015). Mindfulness Based Stress Reduction (MBSR) for parents and caregivers of 
individuals with developmental disabilities: A community-based approach. Journal of 
Child and Family Studies, 24(2), 298–308. https://doi.org/10.1007/s10826-013-9836-9  

Beckerman, M., van Berkel, S. R., Mesman, J., & Alink, L. R. A. (2017). The role of negative 
parental attributions in the associations between daily stressors, maltreatment history, 
and harsh and abusive discipline. Child Abuse & Neglect, 64, 109–116. 
https://doi.org/10.1016/j.chiabu.2016.12.015  

Bégin, C., Berthod, J., Martinez, L. Z., & Truchon, M. (2022). Use of mobile apps and online 
programs of mindfulness and self-compassion training in workers: A scoping review. 
Journal of Technology in Behavioral Science, 7(4), 477–515. 
https://doi.org/10.1007/s41347-022-00267-1  

Behan, C. (2020). The benefits of meditation and mindfulness practices during times of crisis 
such as COVID-19. Irish Journal of Psychological Medicine, 37(4), 256–258. 
https://doi.org/10.1017/ipm.2020.38  

https://jurnal.unimus.ac.id/index.php/JKJ/article/view/5131
https://doi.org/10.36780/jmcrh.v5i1.238
https://doi.org/10.1007/s10826-013-9836-9
https://doi.org/10.1016/j.chiabu.2016.12.015
https://doi.org/10.1007/s41347-022-00267-1
https://doi.org/10.1017/ipm.2020.38


112   
               ISSN 2598-6368 (online) / ISSN 1693-7236 (print) 

  

Hertinjung et al. (Reducing parental stress among Muslims mothers…) 

Behbahani, M., Zargar, F., Assarian, F., & Akbari, H. (2018). Effects of mindful parenting 
training on clinical symptoms in children with attention deficit hyperactivity disorder 
and parenting stress: Randomized controlled trial. IJMS: Iranian Journal of Medical 
Sciences, 43(6), 596–604. https://doi.org/10.30476/ijms.2018.40582  

Berry, J. O., & Jones, W. H. (1995). The parental stress scale: Initial psychometric evidence. 
Journal of Social and Personal Relationships, 12(3), 463–472. 
https://doi.org/10.1177/0265407595123009  

Boekhorst, M. G. B. M., Hulsbosch, L. P., Nyklíček, I., Spek, V., Kastelein, A., Bögels, S., 
Pop, V. J. M., & Potharst, E. S. (2021). An online mindful parenting training for 
mothers raising toddlers: Assessment of acceptability, effectiveness, and personal 
goals. Mindfulness, 12(2), 519–531. https://doi.org/10.1007/s12671-020-01542-z  

Brown, S. M., Doom, J. R., Lechuga-Peña, S., Watamura, S. E., & Koppels, T. (2020). Stress 
and parenting during the global COVID-19 pandemic. Child Abuse & Neglect, 110(2), 
104699. https://doi.org/10.1016/j.chiabu.2020.104699  

Cachia, R. L., Anderson, A., & Moore, D. W. (2016). Mindfulness, stress and well-being in 
parents of children with autism spectrum disorder: A systematic review. Journal of 
Child and Family Studies, 25(1), 1–14. https://doi.org/10.1007/s10826-015-0193-8  

Cluver, L., Lachman, J. M., Sherr, L., Wessels, I., Krug, E., Rakotomalala, S., Blight, S., 
Hillis, S., Bachman, G., Green, O., Butchart, A., Tomlinson, M., Ward, C. L., Doubt, 
J., & McDonald, K. (2020). Parenting in a time of COVID-19. The Lancet, 395(10231), 
e64. https://doi.org/10.1016/S0140-6736(20)30736-4  

Corthorn, C. (2018). Benefits of mindfulness for parenting in mothers of preschoolers in 
Chile. Frontiers in Psychology, 9(1443), 1–11. 
https://doi.org/10.3389/fpsyg.2018.01443  

Creswell, J. W., & Clark, V. L. P. (2017). Designing and conducting mixed method research 
(3rd ed.). Sage journal publisher. 

Cusinato, M., Iannattone, S., Spoto, A., Poli, M., Moretti, C., Gatta, M., & Miscioscia, M. 
(2020). Stress, resilience, and well-being in Italian children and their parents during the 
covid-19 pandemic. International Journal of Environmental Research and Public 
Health, 17(22), 8297. https://doi.org/10.3390/ijerph17228297  

Dwidiyanti, M., Munif, B., Santoso, A., Rahmawati, A. M., & Prasetya, R. L. (2021). 
DAHAGA: An Islamic spiritual mindfulness-based application to reduce depression 
among nursing students during the COVID-19 pandemic. Belitung Nursing Journal, 
7(3), 219–226. https://doi.org/10.33546/bnj.1494  

Dwidiyanti, M., Sari, S. P., Wijayanti, D. Y., Ningsih, H. E. W., Wiguna, R. I., Pamungkas, 
A. Y. F., & Munif, B. (2020). Effects of spiritual mindfulness on spiritual self reliance 
and medication adherence in patients with schizophrenia. Jurnal Keperawatan Jiwa, 
3(3), 385–390. 

Elbay, R. Y., Kurtulmuş, A., Arpacıoğlu, S., & Karadere, E. (2020). Depression, anxiety, 
stress levels of physicians and associated factors in Covid-19 pandemics. Psychiatry 
Research, 290, 113130. https://doi.org/10.1016/j.psychres.2020.113130  

Fahmi, A. Y., Rudiyanto, Nazmi, A. N., & Munif, B. (2019). Pendidikan dan pelatihan 
mindfulness spiritual Islam pada penghuni LAPAS Banyuwangi tahun 2019 [Islamic 
spiritual mindfulness education and training in Residents of the Banyuwangi Field in 
2019]. Jurnal Pengabdian Masyarakat Kesehatan, 5(2), 39–42. 
https://doi.org/10.33023/jpm.v5i2.490  

Fahmi, F. (2018). Pengaruh pelatihan mindfulness Islami terhadap peningkatan optimisme 
dan ketenangan hati mahasiswa yang sedang skripsi [The influence of Islamic 
mindfulness to enhance optimism and peace of mind among undergraduate students 
doing their thesis] [Master Thesis Universitas Islam Indonesia, UII dspace]. 
https://dspace.uii.ac.id/handle/123456789/6936  

https://doi.org/10.30476/ijms.2018.40582
https://doi.org/10.1177/0265407595123009
https://doi.org/10.1007/s12671-020-01542-z
https://doi.org/10.1016/j.chiabu.2020.104699
https://doi.org/10.1007/s10826-015-0193-8
https://doi.org/10.1016/S0140-6736(20)30736-4
https://doi.org/10.3389/fpsyg.2018.01443
https://doi.org/10.3390/ijerph17228297
https://doi.org/10.33546/bnj.1494
https://doi.org/10.1016/j.psychres.2020.113130
https://doi.org/10.33023/jpm.v5i2.490
https://dspace.uii.ac.id/handle/123456789/6936


Humanitas: Indonesian Psychological Journal 113 
 

                                                                                   Hertinjung et al. (Reducing parental stress among Muslim mothers…)   

Fang, Y., Luo, J., Boele, M., Windhorst, D., van Grieken, A., & Raat, H. (2022). Parent, 
child, and situational factors associated with parenting stress: a systematic review. 
European Child & Adolescent Psychiatry. https://doi.org/10.1007/s00787-022-02027-
1  

Fegert, J. M., Vitiello, B., Plener, P. L., & Clemens, V. (2020). Challenges and burden of 
the Coronavirus 2019 (COVID-19) pandemic for child and adolescent mental health: a 
narrative review to highlight clinical and research needs in the acute phase and the long 
return to normality. Child and Adolescent Psychiatry and Mental Health, 14(20), 1–11. 
https://doi.org/10.1186/s13034-020-00329-3  

Gassman-Pines, A., Ananat, E. O., & Fitz-Henley, J. (2020). COVID-19 and parent-child 
psychological well-being. Pediatrics, 146(4), e2020007294. 
https://doi.org/10.1542/peds.2020-007294  

Germer, C. K., Siegel, R. D., & Fulton, P. R. (2005). Mindfulness and psychotherapy (1st 
ed.). The Guilford Press. 

Griffith, A. K. (2022). Parental burnout and child maltreatment during the covid-19 
pandemic. Journal of Family Violence, 37(5), 725–731. 
https://doi.org/10.1007/s10896-020-00172-2  

Gul, L., & Jahangir, S. F. (2019). The effectiveness of Mindfulness-Based Stress Reduction 
Programme (MBSRP) and Sufi Meditation (SM) in the treatment of neurotic anxiety 
among females. FWU Journal of Social Sciences, 13(1), 120–130. 

Hapsari, D. K., Karyani, U., & Hertinjung, W. (2021). Pelatihan online psikologi positif 
berbasis nilai Islam untuk meningkatkan resiliensi mahasiswa [Positive psychology 
online training based on Islamic value to improve student resilience]. Indigenous: 
Jurnal Ilmiah Psikologi, 6(3), 36–48. https://doi.org/10.23917/indigenous.v6i3.14043  

Hasina, S. N., Noventi, I., Livana, P. H., & Hartono, D. (2021). Mindfulness meditation 
based on spiritual care to reduce community anxiety due to the impact of pandemic 
coronavirus disease. Open Access Macedonian Journal of Medical Sciences, 9(G), 41–
46. https://doi.org/10.3889/oamjms.2021.6487  

Hastjarjo, T. D. (2014). Rancangan eksperimen acak [Randomized experimental design]. 
Buletin Psikologi, 22(2), 73–86. https://doi.org/10.22146/bpsi.11455  

Hülsheger, U. R., Alberts, H. J. E. M., Feinholdt, A., & Lang, J. W. B. (2013). Benefits of 
mindfulness at work: The role of mindfulness in emotion regulation, emotional 
exhaustion, and job satisfaction. Journal of Applied Psychology, 98(2), 310–325. 
https://doi.org/10.1037/a0031313  

Isgandarova, N. (2019). Muraqaba as a mindfulness-based therapy in Islamic psychotherapy. 
Journal of Religion and Health, 58(4), 1146–1160. https://doi.org/10.1007/s10943-
018-0695-y  

Kabat-Zinn, J. (2003). Mindfulness-based interventions in context: Past, present, and future. 
Clinical Psychology: Science and Practice, 10(2), 144–156. 
https://doi.org/10.1093/clipsy.bpg016  

Kemper, K. J., Powell, D., Helms, C. C., & Kim-Shapiro, D. B. (2015). Loving-kindness 
meditation’s effects on nitric oxide and perceived well-being: A pilot study in 
experienced and inexperienced meditators. EXPLORE, 11(1), 32–39. 
https://doi.org/10.1016/j.explore.2014.10.002  

Klatt, M., Harpster, K., Browne, E., White, S., & Case-Smith, J. (2013). Feasibility and 
preliminary outcomes for Move-Into-Learning: An arts-based mindfulness classroom 
intervention. The Journal of Positive Psychology, 8(3), 233–241. 
https://doi.org/10.1080/17439760.2013.779011  

Ksiksou, J., Maskour, L., El Batri, B., & Alaoui, M. S. (2022). The effect of a mindfulness 
training program on perceived stress and emotional intelligence among nursing students 
in Morocco: An experimental pilot study. Acta Neuropsychologica, 20(4), 371–383. 
https://doi.org/10.5604/01.3001.0016.0894  

https://doi.org/10.1007/s00787-022-02027-1
https://doi.org/10.1007/s00787-022-02027-1
https://doi.org/10.1186/s13034-020-00329-3
https://doi.org/10.1542/peds.2020-007294
https://doi.org/10.1007/s10896-020-00172-2
https://doi.org/10.23917/indigenous.v6i3.14043
https://doi.org/10.3889/oamjms.2021.6487
https://doi.org/10.22146/bpsi.11455
https://doi.org/10.1037/a0031313
https://doi.org/10.1007/s10943-018-0695-y
https://doi.org/10.1007/s10943-018-0695-y
https://doi.org/10.1093/clipsy.bpg016
https://doi.org/10.1016/j.explore.2014.10.002
https://doi.org/10.1080/17439760.2013.779011
https://doi.org/10.5604/01.3001.0016.0894


114   
               ISSN 2598-6368 (online) / ISSN 1693-7236 (print) 

  

Hertinjung et al. (Reducing parental stress among Muslims mothers…) 

Lazaridou, A., & Pentaris, P. (2016). Mindfulness and spirituality: Therapeutic perspectives. 
Person-Centered & Experiential Psychotherapies, 15(3), 235–244. 
https://doi.org/10.1080/14779757.2016.1180634  

Liu, W., Zhang, Q., Chen, J., Xiang, R., Song, H., Shu, S., Chen, L., Liang, L., Zhou, J., 
You, L., Wu, P., Zhang, B., Lu, Y., Xia, L., Huang, L., Yang, Y., Liu, F., Semple, M. 
G., Cowling, B. J., … Liu, Y. (2020). Detection of COVID-19 in children in early 
January 2020 in Wuhan, China. New England Journal of Medicine, 382(14), 1370–
1371. https://doi.org/10.1056/NEJMc2003717  

Munif, B., Poeranto, S., & Utami, Y. W. (2019). Effects of Islamic spiritual mindfulness on 
stress among nursing students. Nurse Media Journal of Nursing, 9(1), 69–77.  

Nasruddin, D., & Hariyanto, V. H. (2022). Mama training: Pelatihan emotional intelligence 
untuk meningkatkan self-regulation guru sekolah dasar [Mama training: Emotional 
intelligence training to improve self-regulation of elementary school teachers]. Jurnal 
Intervensi Psikologi (JIP), 14(1), 55–68. 
https://doi.org/10.20885/intervensipsikologi.vol14.iss1.art6  

Neece, C. L. (2014). Mindfulness-based stress reduction for parents of young children with 
developmental delays: Implications for parental mental health and child behavior 
problems. Journal of Applied Research in Intellectual Disabilities, 27(2), 174–186. 
https://doi.org/10.1111/jar.12064  

Ong, J. C., Ulmer, C. S., & Manber, R. (2012). Improving sleep with mindfulness and 
acceptance: A metacognitive model of insomnia. Behaviour Research and Therapy, 
50(11), 651–660. https://doi.org/10.1016/j.brat.2012.08.001  

Parrot, J. (2017, November 17). How to be a mindful Muslim: An exercise in Islamic 
meditation. Yaqeen Institute for Islamic Research. 
https://yaqeeninstitute.org/read/paper/how-to-be-a-mindful-muslim-an-exercise-in-
islamic-meditation  

Primasari, A., & Yuniarti, K. W. (2021). Enjoying every moment: Improving adolescent’s 
subjective well -being through adolescent mindfulness program. Gadjah Mada Journal 
of Professional Psychology (GamaJPP), 7(2), 115–128. 
https://doi.org/10.22146/gamajpp.65594  

Prime, H., Wade, M., & Browne, D. T. (2020). Risk and resilience in family well-being 
during the COVID-19 pandemic. American Psychologist, 75(5), 631–643. 
https://doi.org/10.1037/amp0000660  

Purwanto, A., Pramono, R., Asbari, M., Hyun, C. C., Wijayanti, L. M., & Putri, R. S. (2020). 
Studi eksploratif dampak pandemi COVID-19 terhadap proses pembelajaran online di 
sekolah dasar [Exploratory study of the impact of the COVID-19 pandemic on the 
online learning process in elementary schools]. EduPsyCouns: Journal of Education, 
Psychology and Counseling, 2(1), 1–2. 

Purwanto, S., Rachmah Nur Anganti, N., & Amini Yahman, S. (2022). Validity and 
effectiveness of dhikr breathing relaxation model therapy on insomnia disorders. 
Indigenous: Jurnal Ilmiah Psikologi, 7(2), 119–129. 
https://doi.org/10.23917/indigenous.v7i2.17241  

Querstret, D., Cropley, M., & Fife-Schaw, C. (2018). The effects of an online mindfulness 
intervention on perceived stress, depression and anxiety in a non-clinical sample: A 
randomised waitlist control trial. Mindfulness, 9(6), 1825–1836. 
https://doi.org/10.1007/s12671-018-0925-0  

Rafifah, H., Nurhayati, F., & Ruhaena, L. (2021). Psikoedukasi terhadap guru SMP Insan 
Cendekia tentang pengelolaan stress [Psychoeducation for Insan Cendekia Middle 
School teachers about stress management]. Abdi Psikonomi, 2(2), 86–93. 
https://doi.org/10.23917/psikonomi.v2i2.342  

Rathakrishnan, B., Singh, S. S. B., Yahaya, A., Kamaluddin, M. R., & Aziz, S. F. A. (2022). 
The relationship among spirituality, fear, and mental health on covid-19 among adults: 

https://doi.org/10.1080/14779757.2016.1180634
https://doi.org/10.1056/NEJMc2003717
https://doi.org/10.20885/intervensipsikologi.vol14.iss1.art6
https://doi.org/10.1111/jar.12064
https://doi.org/10.1016/j.brat.2012.08.001
https://yaqeeninstitute.org/read/paper/how-to-be-a-mindful-muslim-an-exercise-in-islamic-meditation
https://yaqeeninstitute.org/read/paper/how-to-be-a-mindful-muslim-an-exercise-in-islamic-meditation
https://doi.org/10.22146/gamajpp.65594
https://doi.org/10.1037/amp0000660
https://doi.org/10.23917/indigenous.v7i2.17241
https://doi.org/10.1007/s12671-018-0925-0
https://doi.org/10.23917/psikonomi.v2i2.342


Humanitas: Indonesian Psychological Journal 115 
 

                                                                                   Hertinjung et al. (Reducing parental stress among Muslim mothers…)   

An exploratory research. Frontiers in Psychology, 12(815332), 1–9. 
https://doi.org/10.3389/fpsyg.2021.815332  

Rodiyah, R., & Adenia, E. A. (2022). Pelatihan self-regulation, assertiveness, dan time 
management dengan kearifan lokal masyarakat Samin untuk meningkatkan 
kemandirian belajar [Self-regulation, assertiveness, and time management training with 
the local wisdom of the Samin people to increase learning independence]. Jurnal 
Intervensi Psikologi (JIP), 14(1), 1–10. 
https://doi.org/10.20885/intervensipsikologi.vol14.iss1.art1  

Romadhani, R. K., & Hadjam, M. N. R. (2019). Intervensi berbasis mindfulness untuk 
menurunkan stres pada orang tua [Mindfulness-based interventions to reduce stress in 
the elderly]. Gadjah Mada Journal of Professional Psychology (GamaJPP), 3(1), 23–
37. https://doi.org/10.22146/gamajpp.42777  

Santoso, B. A., & Rinaldi, M. R. (2022). Teknik mindfulness dan kecemasan perempuan 
sebagai aparat sipil negara (Mindfulness techniques and women’s anxiety as state civil 
servants). Jurnal Intervensi Psikologi (JIP), 14(1), 21–30. 
https://doi.org/10.20885/intervensipsikologi.vol14.iss1.art3  

Slutsky, J., Chin, B., Raye, J., & Creswell, J. D. (2019). Mindfulness training improves 
employee well-being: A randomized controlled trial. Journal of Occupational Health 
Psychology, 24(1), 139–149. https://doi.org/10.1037/ocp0000132  

Sohmaran, C., & Shorey, S. (2019). Psychological interventions in reducing stress, 
depression and anxiety among parents of children and adolescents with developmental 
disabilities: A systematic review and meta‐analysis. Journal of Advanced Nursing, 
75(12), 3316–3330. https://doi.org/10.1111/jan.14166  

Spinelli, A., & Pellino, G. (2020). COVID-19 pandemic: perspectives on an unfolding crisis. 
British Journal of Surgery, 107(7), 785–787. https://doi.org/10.1002/bjs.11627  

Susilowati, E., & Azzasyofia, M. (2020). The parents stress level in facing children study 
from home in the early of covid-19 pandemic in Indonesia. International Journal of 
Science and Society, 2(3), 1–12. https://doi.org/10.54783/ijsoc.v2i3.117  

Tang, Y.-Y., Tang, R., Rothbart, M. K., & Posner, M. I. (2019). Frontal theta activity and 
white matter plasticity following mindfulness meditation. Current Opinion in 
Psychology, 28, 294–297. https://doi.org/10.1016/j.copsyc.2019.04.004  

Taufik, T., Dumpratiwi, A. N., Ramadhanti, D. H., & Widhiastuti, H. (2022). From suffering 
to thriving: Faith in destiny as a resilience strategy of Muslim with post-accidents 
physical disabilities. Cogent Psychology, 9(1), 1–12. 
https://doi.org/10.1080/23311908.2022.2045806  

Taufik, T., & Ibrahim, R. (2019). Making sense of disaster: Affinity to God as a coping 
strategy of Muslim refugees in central Sulawesi. Journal of Loss and Trauma, 25(1), 
61–73. https://doi.org/10.1080/15325024.2019.1655256  

Thorell, L. B., Skoglund, C., de la Peña, A. G., Baeyens, D., Fuermaier, A. B. M., Groom, 
M. J., Mammarella, I. C., van der Oord, S., van den Hoofdakker, B. J., Luman, M., de 
Miranda, D. M., Siu, A. F. Y., Steinmayr, R., Idrees, I., Soares, L. S., Sörlin, M., Luque, 
J. L., Moscardino, U. M., Roch, M., … Christiansen, H. (2022). Parental experiences 
of homeschooling during the COVID-19 pandemic: Differences between seven 
European countries and between children with and without mental health conditions. 
European Child & Adolescent Psychiatry, 31(4), 649–661. 
https://doi.org/10.1007/s00787-020-01706-1  

Wahyuni, I., Hidayah, N., & Murtini, M. (2018). Pelatihan relaksasi dzikir untuk 
meningkatkan kesejahteraan subjektif pada lansia perempuan di kecamatan 
Umbulharjo Yogyakarta [Dhikr relaxation training to improve subjective well-being of 
elderly women in the Umbulharjo district of Yogyakarta]. Jurnal Psikologi Klinis 
Indonesia, 3(1). 

https://doi.org/10.3389/fpsyg.2021.815332
https://doi.org/10.20885/intervensipsikologi.vol14.iss1.art1
https://doi.org/10.22146/gamajpp.42777
https://doi.org/10.20885/intervensipsikologi.vol14.iss1.art3
https://doi.org/10.1037/ocp0000132
https://doi.org/10.1111/jan.14166
https://doi.org/10.1002/bjs.11627
https://doi.org/10.54783/ijsoc.v2i3.117
https://doi.org/10.1016/j.copsyc.2019.04.004
https://doi.org/10.1080/23311908.2022.2045806
https://doi.org/10.1080/15325024.2019.1655256
https://doi.org/10.1007/s00787-020-01706-1


116   
               ISSN 2598-6368 (online) / ISSN 1693-7236 (print) 

  

Hertinjung et al. (Reducing parental stress among Muslims mothers…) 

Weber, J. (2021). A systematic literature review of equanimity in mindfulness based 
interventions. Pastoral Psychology, 70(2), 151–165. https://doi.org/10.1007/s11089-
021-00945-6  

Williams, J. M. G., & Kabat-Zinn, J. (2011). Mindfulness: Diverse perspectives on its 
meaning, origins, and multiple applications at the intersection of science and dharma. 
Contemporary Buddhism, 12(1), 1–18. https://doi.org/10.1080/14639947.2011.564811  

Wood, A. M., Froh, J. J., & Geraghty, A. W. A. (2010). Gratitude and well-being: A review 
and theoretical integration. Clinical Psychology Review, 30(7), 890–905. 
https://doi.org/10.1016/j.cpr.2010.03.005  

Wu, M., Xu, W., Yao, Y., Zhang, L., Guo, L., Fan, J., & Chen, J. (2020). Mental health 
status of students’ parents during covid-19 pandemic and its influence factors. General 
Psychiatry, 33(4), e100250. https://doi.org/10.1136/gpsych-2020-100250  

Zhao, Y., Guo, Y., Xiao, Y., Zhu, R., Sun, W., Huang, W., Liang, D., Tang, L., Zhang, F., 
Zhu, D., & Wu, J.-L. (2020). The effects of online homeschooling on children, parents, 
and teachers of grades 1–9 during the COVID-19 pandemic. Medical Science Monitor, 
26(e925591), 1–10. https://doi.org/10.12659/MSM.925591  

  
 

  

https://doi.org/10.1007/s11089-021-00945-6
https://doi.org/10.1007/s11089-021-00945-6
https://doi.org/10.1080/14639947.2011.564811
https://doi.org/10.1016/j.cpr.2010.03.005
https://doi.org/10.1136/gpsych-2020-100250
https://doi.org/10.12659/MSM.925591

