_______________________________________________ international journal of islamic educational psychology vol. 3, no. 2, december 2022 doi: http://dx.doi.org/10.18196/ijiep.v3i2.15248 fear of covid-19 and anxiety in the arabic language learners in kuala lumpur mohd ieruwan mohamed mokhtar international islamic university malaysia, malaysia *corresponding email: iewan83@gmail.com citation: mokhtar, m. i. m. (2022). fear of covid-19 and anxiety in the arabic language learners in kuala lumpur. international journal of islamic educational psychology, 3(2), 130-141. http://dx.doi.org/10.18196/ijiep.v3i2.15248 a r t i c l e i n f o a b s t r a c t article history received : 28/06/2022 revised : 12/09/2022 accepted : 03/10/2022 the coronavirus disease 2019 (covid-19) pandemic contributed to distress and affected mental health in many sectors, including education, which triggered fear and anxiety among learners and educators. therefore, this research aimed to perceive mental health issues such as fear, stress, and anxiety during the pandemic, especially among learners aged between 15 to 25 from kuala lumpur, malaysia. the questionnaire consisted of seven questions related to the fear of covid-19 scale (fcv-19s). the respondents were invited to participate via social media platforms such as whatsapp, telegram, emails, and facebook. the link to the google form was given to them to allow them to join the survey. three hundred twenty-four respondents from kuala lumpur, malaysia, participated in this survey to show their anxiety levels during this pandemic. the findings showed that the level of fear of covid-19 was high and significant by using spss version 26. it also constructed mental health issues among the learners, decreasing their performance in education. this research is applicable to distinguish and describe the fear of the covid-19 pandemic, which influences learners’ mental health. the findings also revealed that fear and anxiety were high and affected students’ performance. keywords: fear, anxiety, arabic language, mental health, covid-19. copyright © 2022 ijiep this work is licensed under a cc by-sa 4.0 international license. http://dx.doi.org/10.18196/ijiep.v3i2.15248 mailto:iewan83@gmail.com http://dx.doi.org/10.18196/ijiep.v3i2.15248 http://creativecommons.org/licenses/by-sa/4.0/ https://creativecommons.org/licenses/by-sa/4.0/ mokhtar | fear of covid-19 and anxiety in the arabic language learners in kuala lumpur 131 international journal of islamic educational psychology, 3(2), 2022 introduction coronavirus disease (covid-19) is a contagious disease caused by a newly discovered in late 2019. the covid-19 virus spreads primarily via droplets of saliva or release from the nose after infecting individual coughs or sneezes; hence, practicing respiratory etiquettes such as by coughing into a flexed elbow and following the prescribed standard operating procedure (sop) and physical distancing is essential (world health organization, 2020). moreover, the spread of covid-19 from inhalation of the virus in the air could happen at distances greater than six feet. particles from an infected person can travel throughout an entire room or indoor space. the particles can also remain in the air after a person has left the room – they can persist airborne for hours in some cases (united states environmental protection agency (us epa), 2021). one of the global challenges worldwide is handling and managing new infectious diseases that still have no suitable one-for-all solution vaccine to stop the infection (ahorsu et al., 2020). besides, wang et al. (2020) reported in their research that the most common symptoms, such as fever, fatigue, dry cough, myalgia, and dyspnea, could last within 2 to 14 days, and some cases are categorized as long covid-19 patients (world health organization (who) [youtube], 2021). however, many researchers, such as dong et al. (2020), claimed that the recent treatment for covid-19 is focused on infection control, effective vaccine, and treatment cure rate. according to (izhar et al., 2021), the covid-19 explosion affected many sectors in malaysia, including population health, economy, social life, and education. furthermore, dhawan (2020) reported that many educational institutions had taken the initiative to break the chain of the outbreak of covid-19 by discontinuing in-school teaching and learning. in addition, according to the findings in the research, half the world’s students are still affected by school closures, and over 100 million children will fall below the literacy in reading because of the health crisis. hence, the reduced or zero physical interactions during the covid-19 pandemic contributed to mental health issues among the learners, such as fear, anxiety, and worry (united nations educational, scientific and cultural organization (unesco), 2021). the covid-19 pandemic undoubtedly affected psychological aspects as mental health issues increased immediately, including the commission of suicide, public stigmatization, and discrimination. moreover, the high level of fear involves individuals’ state of mind as most people initially cannot think rationally and clearly when reacting to covid-19. furthermore, many researchers, such as bharatharaj et al. (2021) and (rajkumar, 2020), claimed that covid-19 influences anxiety and depression symptoms such as stress and insomnia. besides, (harper et al. 2020; knipe et al., 2020; lu et al., 2020; winter et al., 2020) revealed that the level of covid-19 fear increased dramatically in various population sectors such as learners, educators, and healthcare professionals, which was similar to previous viral epidemics. according to mokhtar | fear of covid-19 and anxiety in the arabic language learners in kuala lumpur 132 international journal of islamic educational psychology, 3(2), 2022 data ministry of education malaysia (2020), in malaysia itself, the ministry of education was ordered to close 142 schools affected by covid-19 because it was located under the red zone. thus, fear of covid-19 is connected to mental health issues contributing to anxiety among learners, including arabic language learners in malaysia. arabic language in malaysia the arabic language has become one of the five most spoken languages in the world. malaysia is among the countries where the arabic language is widely taught in primary and secondary schools as an elective subject up to universities (mohd husni et al., 2021) (mohamed mokhtar & che haron, 2020). there is an everyday use of the arabic language in the mass media of malaysia as it constantly relates to religious content, mainly islamic (mohd husni et al., 2021). furthermore, (rahmah ahmad h. et al., 2022) reported 7 thousand students majoring in arabic studies in malaysia, 232 million arabic native speakers, and 260 arabic speakers worldwide. arab language is one of the most challenging languages listed by unesco (mohamed mokhtar, 2020). anxiety exists during the classroom learning process, especially in speaking skills, because it is a foreign language and they are not native speakers (mohamed mokhtar & che haron, 2021). moreover, due to the difficulty for the learner in mastering the language, many studies in malaysia, such as (abdul razif et al., 2016; hasnurol, 2010; izzah syakirah & rosni, 2020; saifudin, 2002; siti aisyah & zamri, 2016; zainur rijal et al., 2016) reported the findings that malaysian students only have a moderate arabic vocabulary size which does not reach a satisfactory level. ismail et al. (2020) reported the results to indicate that arabic-speaking anxiety among secondary religious school students in malaysia is moderately high. researchers such as mokhtar (2021) said that arabic is the most difficult foreign language and triggers anxiety among learners, especially in speaking skills. nevertheless, according to (haron, 2021), many findings showed that the outbreak of the covid-19 pandemic in 2020 has caused a significant transformation in the education system entire world. fear, anxiety, and mental health anxiety is one of the mental health issues related to covid-19. pressure is generally understood as the human body’s natural reaction to stress. it is a feeling of fear or apprehension and worries about what is to come. for instance, during the first day of school, an interview session or giving a speech may cause most people to feel worried, fearful, and nervous (holland, 2020). the finding showed that malaysian people changed their behavior during the pandemic, which started with panic buying, worry, stress, fear, and anxiety during the movement control order (mco) (boon yau et al., 2020). mokhtar | fear of covid-19 and anxiety in the arabic language learners in kuala lumpur 133 international journal of islamic educational psychology, 3(2), 2022 similarly, many findings reported, such as (al-awadhi et al. 2020; laing 2020), showed that the negative impact of the covid-19 disease pandemic affects not only worldwide economics but includes the mental health issues such as depression, anxiety, and fear, which affect society regardless of different ages and cultural backgrounds (liu et al. 2020; rajkumar 2020). furthermore, there are research findings (cowan, 2020; huang & zhao, 2020; qiu et al., 2020; sønderskov, dinesen, santini, & østergaard, 2020; stankovska, memedi, & dimitrovski, 2020; c. wang et al., 2020; y. wang, di, ye, & wei, 2020; zhang et al., 2020) that reported the mental health issues such as the levels in depression, anxiety, general stress, and posttraumatic stress related to covid-19 are increased gradually. the findings reported that people below the 25-year-old and females have significantly higher fear of covid-19, depression, anxiety, and stress. then, single people have higher depression levels (kassim et al., 2021). moreover, fear is rising and affecting mental health, especially concerning education and access to medication (knipe et al., 2020). thus, covid-19 changed education methodology during and after the pandemic. it triggered the stress level among the learners and educators to adopt a new learning and teaching style during the pandemic (zhu & liu, 2020). the finding showed that fear exists and is significant while facing the pandemic, triggering mental health issues such as anxiety and depression. covid-19 pandemic covid-19, a novel severe acute respiratory syndrome coronavirus 2 (sarscov-2) outbreak, rose in december 2019 from wuhan city, hubei province, china, and spread to the rest of the world. the pandemic affected many sectors, such as education, economics, and, the worst, public health (elengoe, 2020). covid-19 is so dangerous and influenced many countries, namely 215 countries, and until march 2022, the number of cases was more than 442 million. moreover, according to the data from who, 6,001,844 people died from the pandemic worldwide (worldometers, 2022). besides, according to (world health organization (who), 2021), the virus sars-cov-2 which causes covid-19, can change over time, is mutant, and become many variants, for instant, alpha, delta, and omicron, which can adapt based on the change of environment and countries. besides, fear of covid-19 related to anxiety and mental health issues, which is significant in the united states of america, which the sample size (n = 10,368) reported increased dramatically based on high location risk or a red zone based on the findings (fitzpatrick et al., 2020). moreover, daniel (2020), the covid19 pandemic has disrupted the learning and teaching process among learners and educators because it contributes to neglecting the content of education and material in courses. therefore, the aim of the study was first to find out if there was any fear of covid-19 during this pandemic among arabic learners. the second was to determine the fear of covid-19 among arabic learners, and the mokhtar | fear of covid-19 and anxiety in the arabic language learners in kuala lumpur 134 international journal of islamic educational psychology, 3(2), 2022 third was to determine whether girls were more afraid of covid-19 than male students. methods the research instrument used the questionnaires developed by ahorsu (ahorsu et al., 2020), called the fear of covid-19 scale (fcv-19s), which has seven constructed and reliable items. other researchers use fcv-19s to explore the phenomenon of fear facing the pandemic, such as (chi et al., 2021). the study reported that the fcv-19s had high internal consistency in handling the research (winter et al., 2020). this study’s total number of participants is 324, randomly selected by purposive sampling based on age and gender categories. the respondents are learners who study arabic languages as a foreign language at secondary schools and represent the kuala lumpur population. the reliability (r) value is more than 0.9, which is 0.906, which is strong, as mentioned in table 3.1. it also related to the research objective to show that a mighty instrument associated with the fear of the covid-19 phenomenon exists among arabic language learners during the pandemic. the respondents received the google form link to answer the questionnaires sent to whatsapp, telegram, facebook, and emails. table 1. reliability (r) statistics cronbach’s alpha cronbach’s alpha based on standardised items n of items 0.906 0.906 7 source: spss data analysis result and discussion the study involved 324 students who learned arabic as a foreign language in kuala lumpur, malaysia, either in secondary schools or higher education institutions. the nominal data is described easily in tables 4.1 and 4.2 below based on the results. source: spss data analysis based on the study, male students as participants are 39.8 percent, and female students 60.2 percent. female students are higher than male students in the study because they are the majority population in the education area. table 2. gender frequency percent valid percent cumulative percent valid male 129 39.8 39.8 39.8 female 195 60.2 60.2 100.0 total 324 100.0 100.0 mokhtar | fear of covid-19 and anxiety in the arabic language learners in kuala lumpur 135 international journal of islamic educational psychology, 3(2), 2022 table 3. age categories frequency percent valid percent cumulative percent valid group 1 (15 – 18) 147 45.4 45.4 45.4 group 2 (19 – 25) 177 54.6 54.6 100.0 total 324 100.0 100.0 source: spss data analysis moreover, table 4.2 displays the age categories in the study joined as participants in the research survey. the age can be understood easily in two age groups to explain the level of education among the learners. group one is secondary school learners, who are 45.4 percent, and group 2 is higher education institution learners, 54.6 percent. furthermore, the findings show that fear of covid-19 has existed because the mean and standard deviation (sd) value shows that phenomenon among the learners and is significant, as seen clearly in table 4.3 below. based on the instruments, the mean value for items 1, 2, 3, and 5 explains the respondents’ real feelings about the pandemic. besides, the value for mean in items 3, 6, and 7 shows the standard curve. the normal curve explains that the fear of covid-19 has happened among the learners. the sd value for seven items has described the data spread very widely and is valid to show the phenomenon in the study because the value sd is more than 1. table 4. item statistics for mean and standard deviation (sd) mean std. deviation n 1. i am most afraid of corona 4.2346 .95757 324 2. it makes me uncomfortable to think about corona 4.0062 1.03497 324 3. my hands become clammy when i think about corona 2.9383 1.29391 324 4. i am afraid of losing my life because of corona 3.9969 1.10585 324 5. when i watch news and stories about corona on social media, i become nervous or anxious. 3.5062 1.25037 324 6. i cannot sleep because i’m worrying about getting corona. 2.5648 1.27082 324 7. my heart races or palpitates when i think about getting corona. 2.8302 1.29259 324 source: spss data analysis fear of covid-19 among the arabic language learners based on the instrument fcv-19s, seven items explain the fear of covid-19, and 80.2% of respondents agree with the statement item 1, “i am most afraid of corona.” the findings data is obvious to perceive fear among the learners. moreover, the findings support item 2, in which 72.5% of respondents agree, “it makes me uncomfortable to think about corona.” besides, item 4 is the statement, “i am afraid of losing my life because of corona,” chosen by respondents as 67.9% agree. lastly, item 6 supports it because 48.8%of respondents agree with the statement, “i cannot sleep because i’m worrying about getting corona.” hence, the findings clearly show that fear of covid-19 among arabic language learners is significant while facing this pandemic in kuala lumpur, malaysia. mokhtar | fear of covid-19 and anxiety in the arabic language learners in kuala lumpur 136 international journal of islamic educational psychology, 3(2), 2022 the level of fear of covid-19 among the arabic language learners the level of fear of covid-19 is reported in table 5.2.1. below clearly. the findings show that the level of feeling fear of covid-19 is significant among arabic language learners. based on the percentage displayed in table 5.2.1, item number 1, the value percentage is 80.2%, indicating that phenomenon among the learners who study arabic as a foreign language. many respondents agree, “i am most afraid of corona.” the level of fear is supported by item 2, item 4, item 5, and item 6 which the value percentages for the highest category are more than 40%. hence, the results show that the respondents’ fear of covid-19 is significant. table 5: item statistics for percentage level of feeling fear covid-19 highest average lowest item 1 80.2 14.5 5.3 item 2 72.5 17.9 9.6 item 3 36.1 31.8 32.1 item 4 67.9 23.1 9 item 5 53.7 24.1 22.2 item 6 48.8 28.4 22.8 item 7 42 25 33 source: spss data analysis females have more fear of covid-19 than male learners the researcher used the independent t-test in statistical package for the social sciences (spss) version 26 to show which sex groups are more scared of covid19. many researchers have utilized spss for complex statistical data analysis purposes. the findings via independent samples t-test explain no significant difference between the two groups because the p-value is higher than 0.005. the conclusion reveals no significant difference between the female and male groups in fear of covid-19 because the p-value is 0.0068. thus, the fear level between females and males is similar and significant among 324 respondents. it is interesting to pay attention to the results of this study if it relates to the previous results on anxiety between men and women. the study found no significant difference in anxiety between male athletes and female athletes in the sample of this study, as evidenced by a significance value of 1,000 (p>0.05) nurdiansyah, e. w., & jannah, m. (2021). however, several other cases showed different results. a study that examined the difference in stress between men and women showed that the prevalence of stress among yoga participants in denpasar was 40%. most of the research subjects were female (72.2%), and the average age was 37. there were differences in stress levels between men and women in yoga participants in denpasar (p = 0.000). likewise, what was found in research related to fear related to surgery? data analysis used statistical tests, namely independent sample t-test. the results showed that male respondents were not anxious (40%), had mild anxiety (26.67%), and moderate anxiety mokhtar | fear of covid-19 and anxiety in the arabic language learners in kuala lumpur 137 international journal of islamic educational psychology, 3(2), 2022 (33.33%), while female respondents showed no anxiety (23.53%), had mild (17.65%), moderate anxiety (35.29%), severe anxiety (23.53%). based on the statistical test, the p-value of 0.024 means that h0 was rejected and ha was accepted, meaning that there is a difference in the level of anxiety between male and female patients before laparotomy (erawan, w., opod, h., & pali, c. (2013). the fear, when observed in several events, showed different results. there are times when women are more afraid than men and vice versa. sometimes, men are more afraid than women. conclusion the fear of covid-19 among arabic learners as a foreign language exists and is significant. the findings reported that anxiety and fear were the most dominant among the learners. the level of feeling fear between a female and male group of learners was similar and had no significant difference between them. the fear is related to mental health issues that can trigger anxiety, which is expected if it happens during the covid-19 pandemic. educators and policymakers must understand the phenomenon and work together to reduce fear among the learners because it is crucial and related to students’ performance. the mental health issue recently increased dramatically because of the covid-19 pandemic worldwide. references ahorsu, d. k., lin, c. y., imani, v., saffari, m., griffiths, m. d., & pakpour, a. h. (2020). the fear of covid-19 scale: development and initial validation. international journal of mental health and addiction, 20, 1537–1545. https://doi.org/10.1007/s11469-020-00270-8 al-awadhi, a. m., alsaifi, k., al-awadhi, a., & alhammadi, s. (2020). death and contagious infectious diseases: impact of the covid-19 virus on stock market returns. journal of behavioral and experimental finance, 27, 100326. https://doi.org/10.1016/j.jbef.2020.100326 american library association (ala). (n.d.). covid live coronavirus statistics worldometer. worldometer. retrieved march 4, 2022, from https://www.worldometers.info/coronavirus/ bharatharaj, j., alyami, m., henning, m. a., alyami, h., & krägeloh, c. u. (2021). tamil version of the fear of covid-19 scale. international journal of mental health and addiction, 20, 2448–2459. https://doi.org/10.1007/s11469-02100525-y https://doi.org/10.1007/s11469-020-00270-8 https://doi.org/10.1016/j.jbef.2020.100326 https://www.worldometers.info/coronavirus/ https://doi.org/10.1007/s11469-021-00525-y https://doi.org/10.1007/s11469-021-00525-y mokhtar | fear of covid-19 and anxiety in the arabic language learners in kuala lumpur 138 international journal of islamic educational psychology, 3(2), 2022 boon yau, e. k., tze ping, n. p., shoesmith, w. d., james, s., nor hadi, n. m., & jiann lin, l. (2020). the behaviour changes in response to covid-19 pandemic within malaysia. malaysian journal of medical sciences, 27(2), 45– 50. https://doi.org/10.21315/mjms2020.27.2.5 chi, x., chen, s., chen, y., chen, d., yu, q., guo, t., cao, q., zheng, x., huang, s., hossain, m. m., stubbs, b., yeung, a., & zou, l. (2021). psychometric evaluation of the fear of covid-19 scale among chinese population. international journal of mental health and addiction, 20, 1273–1288. https://doi.org/10.1007/s11469-020-00441-7 daniel, s. j. (2020). education and the covid-19 pandemic. prospects, 49(91–96). https://doi.org/10.1007/s11125-020-09464-3 dhawan, s. (2020). online learning: a panacea in the time of covid-19 crisis. journal of educational technology systems, 49(1), 5–22. https://doi.org/10.1177/0047239520934018 dong, l., hu, s., & gao, j. (2020). discovering drugs to treat coronavirus disease 2019 (covid-19). drug discoveries & therapeutics, 14(1), 58–60. https://doi.org/10.5582/ddt.2020.01012 elengoe, a. (2020). covid-19 outbreak in malaysia. osong public health and research perspectives, 11(3), 93–100. https://doi.org/10.24171/j.phrp.2020.11.3.08 erawan, w., opod, h., & pali, c. (2013). perbedaan tingkat kecemasan antara pasien laki-laki dan perempuan pada pre operasi laparatomi di rsup. prof. dr. rd kandou manado. ebiomedik, 1(1), 642-645. https://doi.org/10.35790/ebm.v1i1.4612 fitzpatrick, k. m., harris, c., & drawve, g. (2020). fear of covid-19 and the mental health consequences in america. psychological trauma: theory, research, practice, and policy, 12(s1), s17–s21. https://doi.org/10.1037/tra0000924 haron, s. c. (2021). online teaching and learning: are we doing it right? iium journal of educational studies, 9(2), 1–2. https://doi.org/10.31436/ijes.v9i2.369 harper, c. a., satchell, l. p., fido, d., & latzman, r. d. (2020). functional fear predicts public health compliance in the covid-19 pandemic. international journal of mental health and addiction, 19(5), 1875–1888. https://doi.org/10.1007/s11469-020-00281-5 https://doi.org/10.21315/mjms2020.27.2.5 https://doi.org/10.1007/s11469-020-00441-7 https://doi.org/10.1007/s11125-020-09464-3 https://doi.org/10.1177/0047239520934018 https://doi.org/10.5582/ddt.2020.01012 https://doi.org/10.24171/j.phrp.2020.11.3.08 https://doi.org/10.35790/ebm.v1i1.4612 https://doi.org/10.1037/tra0000924 https://doi.org/10.31436/ijes.v9i2.369 https://doi.org/10.1007/s11469-020-00281-5 mokhtar | fear of covid-19 and anxiety in the arabic language learners in kuala lumpur 139 international journal of islamic educational psychology, 3(2), 2022 holland, k. (2020, september 3). everything you need to know about anxiety. healthline. https://www.healthline.com/health/anxiety#:%7e:text=anxiety%20is% 20your%20body’s%20natural,to%20feel%20fearful%20and%20nervous. ismail, z., rasit, n., azhar zailaini, m., & hussin, z. (2020). relationship between arabic language speaking anxiety and motivation among religious secondary school students in malaysia. humanities & social sciences reviews, 8(2), 116–123. https://doi.org/10.18510/hssr.2020.82e14 izhar, n. a., al-dheleai, y. m., & ishak, n. a. (2021). education continuation strategies during covid-19 in malaysia. international journal of academic research in business and social sciences, 11(4), 1423–1436. http://dx.doi.org/10.6007/ijarbss/v11-i4/9840 kassim, m. a. m., pang, n. t. p., mohamed, n. h., kamu, a., ho, c. m., ayu, f., rahim, s. s. s. a., omar, a., & jeffree, m. s. (2021). relationship between fear of covid-19, psychopathology and sociodemographic variables in malaysian population. international journal of mental health and addiction, 20, 1303–1310. https://doi.org/10.1007/s11469-020-00444-4 knipe, d., evans, h., marchant, a., gunnell, d., & john, a. (2020). mapping population mental health concerns related to covid-19 and the consequences of physical distancing: a google trends analysis. wellcome open research, 5, 82. https://doi.org/10.12688/wellcomeopenres.15870.1 ministry of education malaysia. (2020, october 7). kpm kenyataan media: senarai sekolah yang ditutup di zon merah seluruh negara. retrieved march 4, 2022, from https://www.moe.gov.my/covid-19/kenyataan-media/kmsenarai-sekolah-yang-ditutup-di-zon-merah-seluruh-negara-2 mohamed mokhtar, m. i. (2020). lower secondary students’ arabic speaking anxiety: a foreign language literacy perspective. international journal of education and literacy studies, 8(4), 33. https://doi.org/10.7575/aiac.ijels.v.8n.4p.33 mohamed mokhtar, m. i., & che haron, s. (2020). a review of the factors of anxiety in speaking arabic language and the 4th industrial revolution. journal of islamic educational research (jier), 5, 1–10. http://jice.um.edu.my/index.php/jier/article/view/26143 mohamed mokhtar, m. i., & che haron, s. (2021). are arabic language learners anxious to speak arabic?. american journal of sciences and engineering research, 4(2), 43–49. https://www.iarjournals.com/upload/424349.pdf https://www.healthline.com/health/anxiety#:%7e:text=anxiety%20is%20your%20body’s%20natural,to%20feel%20fearful%20and%20nervous https://www.healthline.com/health/anxiety#:%7e:text=anxiety%20is%20your%20body’s%20natural,to%20feel%20fearful%20and%20nervous https://doi.org/10.18510/hssr.2020.82e14 http://dx.doi.org/10.6007/ijarbss/v11-i4/9840 https://doi.org/10.1007/s11469-020-00444-4 https://doi.org/10.12688/wellcomeopenres.15870.1 https://www.moe.gov.my/covid-19/kenyataan-media/km-senarai-sekolah-yang-ditutup-di-zon-merah-seluruh-negara-2 https://www.moe.gov.my/covid-19/kenyataan-media/km-senarai-sekolah-yang-ditutup-di-zon-merah-seluruh-negara-2 https://doi.org/10.7575/aiac.ijels.v.8n.4p.33 http://jice.um.edu.my/index.php/jier/article/view/26143 https://www.iarjournals.com/upload/424349.pdf mokhtar | fear of covid-19 and anxiety in the arabic language learners in kuala lumpur 140 international journal of islamic educational psychology, 3(2), 2022 mohd husni, f. a., ahmad h. osman, r., fadzli, n., & mohd noor, a. (2021). the contributions of arabic language in the islamization of mass media in malaysia. al hikmah international journal of islamic studies and human sciences, 4(special issue), 138–151. https://doi.org/10.46722/hkmh.4.si.f21 mokhtar, m. i. m. (2021). the effectiveness of gadget in speaking arabic as a foreign language during the covid 19. american journal of social sciences and humanities, 6(1), 39–46. https://doi.org/10.20448/801.61.39.46 nurdiansyah, e. w., & jannah, m. (2021). perbedaan kecemasan atlet laki-laki dan perempuan pada mahasiswa unit kegiatan mahasiswa universitas negeri surabaya. character: jurnal penelitian psikologi, 8(9), 60-65. rahmah ahmad h., o., ahmed ragheb, m., & muhammad zamri abdul, g. (2022). e-diwan app: the 21st century solution for teaching and learning arabic poetry. international journal of advanced research in technology and innovation, 4(1), 18–27. http://myjms.mohe.gov.my/index.php/ijarti rajkumar, r. p. (2020). covid-19 and mental health: a review of the existing literature. asian journal of psychiatry, 52, 102066. https://doi.org/10.1016/j.ajp.2020.102066 united nations educational, scientific and cultural organization (unesco). (2021, august 5). education: from disruption to recovery. unesco. retrieved august 27, 2021, from https://en.unesco.org/covid19/educationresponse united states environmental protection agency (us epa). (2021, december 15). indoor air and coronavirus (covid-19). retrieved march 4, 2022, from https://www.epa.gov/coronavirus/indoor-air-and-coronavirus-covid19#:%7e:text=transmission%20of%20covid%2d19%20from,for%20hou rs%20in%20some%20cases wang, d., hu, b., hu, c., zhu, f., liu, x., zhang, j., wang, b., xiang, h., cheng, z., xiong, y., zhao, y., li, y., wang, x., & peng, z. (2020). clinical characteristics of 138 hospitalised patients with 2019 novel coronavirus– infected pneumonia in wuhan, china. jama, 323(11), 1061. https://doi.org/10.1001/jama.2020.1585 winter, t., riordan, b. c., pakpour, a. h., griffiths, m. d., mason, a., poulgrain, j. w., & scarf, d. (2020). evaluation of the english version of the fear of covid-19 scale and its relationship with behavior change and political beliefs. international journal of mental health and addiction. https://doi.org/10.1007/s11469-020-00342-9 https://doi.org/10.46722/hkmh.4.si.f21 https://doi.org/10.20448/801.61.39.46 http://myjms.mohe.gov.my/index.php/ijarti https://doi.org/10.1016/j.ajp.2020.102066 https://en.unesco.org/covid19/educationresponse https://www.epa.gov/coronavirus/indoor-air-and-coronavirus-covid-19#:%7e:text=transmission%20of%20covid%2d19%20from,for%20hours%20in%20some%20cases https://www.epa.gov/coronavirus/indoor-air-and-coronavirus-covid-19#:%7e:text=transmission%20of%20covid%2d19%20from,for%20hours%20in%20some%20cases https://www.epa.gov/coronavirus/indoor-air-and-coronavirus-covid-19#:%7e:text=transmission%20of%20covid%2d19%20from,for%20hours%20in%20some%20cases https://doi.org/10.1001/jama.2020.1585 https://doi.org/10.1007/s11469-020-00342-9 mokhtar | fear of covid-19 and anxiety in the arabic language learners in kuala lumpur 141 international journal of islamic educational psychology, 3(2), 2022 world health organization (who) [youtube]. (2021, july 30). who’s science in 5 on covid-19: post covid-19 condition 30 july 2021 [video]. youtube. https://www.youtube.com/watch?v=0p-foljh8ag&t=33s world health organization (who). (2021, may 31). tracking sars-cov-2 variants. retrieved march 4, 2022, from https://www.who.int/en/activities/tracking-sars-cov-2-variants/ world health organization. (2020, january 10). coronavirus. world health organization (who). retrieved august 27, 2021, from https://www.who.int/health-topics/coronavirus#tab=tab_1 world health organization. (n.d.-a). covid-19: physical distancing. retrieved march 4, 2022, from https://www.who.int/westernpacific/emergencies/covid19/information/physical-distancing world health organization. (n.d.-b). mental health and covid-19. retrieved november 30, 2021, from https://www.euro.who.int/en/healthtopics/health-emergencies/coronavirus-covid-19/publications-andtechnical-guidance/mental-health-and-covid-19 zhu, x., & liu, j. (2020). education in and after covid-19: immediate responses and long-term visions. postdigital science and education, 2(3), 695–699. https://doi.org/10.1007/s42438-020-00126-3 https://www.youtube.com/watch?v=0p-foljh8ag&t=33s https://www.who.int/en/activities/tracking-sars-cov-2-variants/ https://www.who.int/health-topics/coronavirus#tab=tab_1 https://www.who.int/westernpacific/emergencies/covid-19/information/physical-distancing https://www.who.int/westernpacific/emergencies/covid-19/information/physical-distancing https://www.euro.who.int/en/health-topics/health-emergencies/coronavirus-covid-19/publications-and-technical-guidance/mental-health-and-covid-19 https://www.euro.who.int/en/health-topics/health-emergencies/coronavirus-covid-19/publications-and-technical-guidance/mental-health-and-covid-19 https://www.euro.who.int/en/health-topics/health-emergencies/coronavirus-covid-19/publications-and-technical-guidance/mental-health-and-covid-19 https://doi.org/10.1007/s42438-020-00126-3 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 jamuro religious factors: perspective of islamic educational psychology 1*jony muhandis, 2 muhammad nurul yamin, 3 syarifan nurjan 1universitas muhammadiyah yogyakarta, indonesia, 2universitas muhammadiyah ponorogo 1*jony.muhandis@yahoo.co.id, 2moehyamien@umy.ac.id, 3syarifanur@gmail.com articl e in fo article history received 11/1/2020 revised 9/2/2020 accepted 10/3/2020 keywords religious jamuro psychology islamic education educational psychology abs tract jamaah muji rasul surakarta goes through the religious process of sufi life, which is to cleanse themselves from the impurities of the heart and keep away from the low behavior in life to always worship god. this study aims to describe the factors that influence the diversity of the muji rosul jamaat perspective in the psychology of islamic education and its contribution to islamic education. this study uses a qualitative research approach with the perspective of islamic educational psychology that uses descriptive analysis method. the results of the study illustrate that the factors that influence religious diversity are the intensity of muji rosul through tabligh activities, tahlilan and shalawatan able to strengthen the diversity of worshipers who are carried out routinely every monday pon, tarling, gebyar maulid, evening compensation, raising funds for the construction of mosques and musholla, white clothes or tend to be bright, because of the colors favored by the prophet's kanjeng, and colors that are simple and easy to obtain, look clean and there is no difference between worshipers, analyzing human behavior with religious knowledge and baraka. this is an open access article under the cc–by-sa license. introduction religious movements or religious organizations is an organized effort to spread new religions, or new interpretations of existing religions, with internal and external dimensions as aspects of organization in religion (nottingham, 1985). this all understands that every religion must teach and emphasize faith or belief which is appreciated through various media including organizations, and becomes an interesting phenomenon to be studied in the practice of religious people (baidowi, murtono, & fadholi, 2014) in daily life. the city of surakarta has a variety of organizational groups, the development and movement of organizational groups exist through preaching activities following their understanding by bringing together elements of shalawat, preaching or recitation. jamuro is one of the new movements that attracts attention by 64 mailto:1*jony.muhandis@yahoo.co.id mailto:2moehyamien@umy.ac.id mailto:syarifanur@gmail.com http://creativecommons.org/licenses/by-sa/4.0/ ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 promoting indigenous psychology in its religious development, a movement that was born in 2005 pioneered by k.h. karim ahmad (gus karim) and named jama'ah muji rasul. jama'ah muji rasul (jamuro) emphasizes praising the prophet utilizing shalawat and reading the book of barjanji (promised) as a means of diversity. the unique side of jamuro, which combines promise, "shalawat with hadrah (rebana) with recitation that causes the event to bring in thousands of worshipers from across surakarta and beyond (nurjan & muhandis, 2019). religious activities and the role of religious behavior can provide inner peace of life processes, as in figure 1. below. figure 1. three elements of happiness (primasari & yuniarti, 2012). religious activities look more at aspects in the depth of the conscience of the person, a deep personal attitude, when a sense that includes totality (including ratio and human taste) into the human person. because of that religiosity is more than religion that looks formal and official in daily behavior (muhaimin, 2002). religious behavior breaks down religious beliefs (mariene, et.,al., 2020), religious practices, religious experience, appreciation of religious diversity, and religious knowledge. the definition of religion, religiosity, and religion experience differences with certain pressures, namely religion is a belief system of the sacred rules with all its rules and rituals, while religiosity is the application of belief in the form of behavior. while religion is everything related to religion. this study focuses on the religious factors of jamuro, psychological perspective of islamic education in surakarta, central java. this study aims to describe the factors that influence the religious diversity of muji rosul with a psychological perspective of islamic education that contributes to islamic education. methods this study includes field research (moelong, 2014), with a qualitative research approach with the perspective of islamic education psychology using descriptive analysis methods, which use the following steps: finding data inclunding organizing data accordingly; reading the entire text and making groups; describe 65 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 someone's religious experience; classifying various data into themes; interpreting data; present data to the form of discussion. the objects and subjects of this study are research object is the religious factors of jamuro surakarta members in the perspective of islamic educational psychology. the research subjects were pilgrims jamuro surakarta and jamuro management, members of the congregation jamuro with an age limit of 30 years and above (the age of adulthood) and had one year to attend jamura activities. technical data collection using: a) making observations, conducting interviews with leaders, members of the congregation and management, hereinafter referred to as informants; b) library research, i.e. gathering and quoting, verses and hadith as well as expert opinions from books and books that deal with the problem being discussed, namely barzanji, maulid dzibâ and certain nasyid books. qualitative analysis requires researchers to conduct activities simultaneously with data collection, data narrative and report writing (creswell, 1994). so that in analyzing data is not separate from data collection. the data processing scheme is broken down in figure 2. below: figure 2. data management scheme data processing scheme above illustrates that the data obtained from interviews, observations, and documentation. the data is collected to be presented in the form of a narrative about the diversity of jamuro, then reduced by selecting, analyzing, and giving conclusions about the factors of diversity and its contribution in the psychology of islamic education. the results of the analysis and conclusions from the field carried out the simplicity of the data, then conducted discussions in the form of jamuro religious factors and contributions in the world of psychology of islamic education with the perspective of psychology of islamic education. result and discussion a. history of jamuro surakarta the congregation of muji rosul (jamuro) was born or established in surakarta, declared on april 21, 2005. the organization or congregation of muji rosul originally came from an awareness of religious leaders in the tegalsari 66 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 mosque in surakarta about the distance of the next generation of religious behavior that well, reduced love for the prophet and islamic leaders. and the growing abandonment of islamic culture (arifin, juharyanto, mustiningsih, & taufiq, 2018), it is feared that generations will lose their identity as muslims and as javanese. jamuro was declared on april 21, 2005 during the salawat parade in west square by mr. joko widodo when he was the mayor of surakarta. some religious leaders gathered to form an activity with the initial activity of reciting the quraysh or sema'an of the quraysh, which is reading alqur’an at the tegalsari mosque according to the narration idris shofawi that concern for the next generation who is getting away from love and tradition calls the prophet or the tradition of reading salawat. the tadarus al-qur'an activity was developed by reading awatanalawatan, namely reading barzanji. initially, the activity of success was carried out after reading the qur'an. but in its development carried out at a separate time because the number of followers of recitation. in the explanation k.ḥ. idris sofawi about the origins and development of jamuro surakarta: “at first the qur’an recitation group was only attended by a few people, but after the development of the pilgrims who followed the downloader had to have a large place, because to accommodate the worshipers who were present and had to involve many people. finally, we get together to read al-qur'an and also read al-barzaji. well, only about nine to ten people, but only my friends. this activity is carried out in turn from one member to another, from this friday to here, friday, friday and so on. finally, everyone who invites always invites friends, one or two. the term “introduce salawat by reading” it was barzanji which was carried out by our predecessor” since 2007, approaching the month of mawlid in 1427 h to fill activities from the night of the 1 mawlid to the night of the 12th, a committee was set up to arrange the downloaders and their preachers. the committee for organizing the title of mawlid for 12 nights in the month of mawlid 1427 h. was formed in a deliberation at the house of mr samachin in the following order of arrangement: chairman ibrahim asfari, secretary: samachin, treasurer: musbi. giving names to this activity group, there are several suggestions for giving names including the prophet muhammad and muhibbin, but when abdul karim or gus karim proposed a name jamuro as short for the word jama'ah muji rosul, with the hope that this activity (the activity of reading alalawat) will soon room from the word njamur njamur njurur, as he said, he is more in hope of the progress of the study group in every heart and society. b. jamuro religious behaviour jamuro religious behavior is an act carried out in his life both personally and in groups because of understanding religion, the act is a solution to the problems of life and as evidence of his faith. the intended behaviors include: birth which is the desire and purpose of the marriage between a woman and a 67 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 man, before the birth of the ritual is held reciting certain in al-qur'an both personally "parents" or in congregation. the reading of barzanji is done in the market or five days, from the night after the baby is born until the night of 5 (five), or when aqikahan is done. but between the reading of barzanji and akikahan which is more certain to be done is the reading of barzanji, because as part of the rite of prayer also does not cost much by inviting someone to read it if they have not been able to hold aqiqah. in certain circumstances the reading of barzanji and aqiqah is carried out another time after being able to carry out aqiqah. because it requires a lot of costs, while the initial cost is usually used for the needs of labor costs at the maternity clinic. education plays an important role in the process of human life, the ability to understand themselves and overcome life's problems in the present and the future. in the case of education jamuro surakarta members as part of the community who understand the importance of education, put the education process as the main part. for the direction of education in the surakarta community for muslims, specifically as expressed by suparmin, sayimuri and gus karim as follows: in terms of how to educate religion and knowledge of their children are grouped in four things: 1) education in reading arabic letters and basic religious knowledge, children are taught in mushalla or mosque or certain places such as in schools or in islamic boarding schools; 2) formal education now tends to be integrated islamic schools (it), integrated islamic elementary schools, integrated islamic madrasas, integrated islamic junior high schools and integrated islamic high schools. furthermore, to madrasah ibtidaiyah, madrasah tsanawiyah or madrasah aliyah state or private, which is preferred near the islamic boarding school or which is integrated with islamic boarding school; 3) continuing non-formal education is boarding school, boarding. the progress of islamic education and awareness of religious diversity is very good; 4) religious education is carried out in studies in study groups. the practice of increasing the quality of knowledge and the deepening of religion. while in marriage there is an event to determine a good prospective partner, determine the wedding day, carry out the wedding, legalize the wedding and finally the reception or wedding party. when the event of death occurred many things were done, including: (1) reciting surah yasin, (a) saying the sentence tarje innalillahi wainnailaihi râji’un. (b) reciting the talqin sentence when he was nearing his death or at the tomb, (c) performing janazah prayers repeatedly with different imams and worshipers, (d) holding tahlil and yasinan (e) holding a departure ceremony (f) an apology and statement if there is still a debt and credit bond between the deceased by the family or representing the sahibul calamity, so that it is resolved with the family. the name of the deceased, al-magfur is used to honor "janazah", in the community there are also other designations such as: jenate, swargi and, sergi which indicates that a person with that name has passed away to the world. apart from that, 68 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 brobosan customs and other traditions sometimes have implementations, sometimes not. “belief in the existence of allah, i am referring to god use the term gusti. gusti allah, gusti allah, pangeran.” all contain the intention of the essence which has more power. this can be seen in talks and when sermons and speeches often use these terms. belief in angels, this belief in angels is seen when doing tahlilan. in reaching closeness with angels who always carry out their duties. honesty and maintaining good deeds despite not guaranteeing all members of the congregation to be honest and fair in charity, but in every lecture and appeal always recommended to always behave properly. recognition of the books of god by reading the qur’an that there are several motivations including seeking barâka, studying, memorizing, and so forth. recognition of the existence of especially the prophet muhammad, marked by: 1) embed the word "sayyid" as respect and love; 2) holding the birthday of the prophet muhammad; 3) respond, every time you hear the name of the prophet muhammad saw mentioned; 4) establishment of recitation-recitation assemblies and dzikr assemblies with the main activity of reading salawat with a large number of worshipers, and not infrequently one person can join another group. confidence in the end of the day is shown by the requests for intercession and prayers and salvation which is always held both individually and in groups. obedience performs compulsory and sunnah worship. practicing remembrance as practice. taqdir good and bad, factors that influence the diversity of the muji rosul jamaat include: khusyu' and independence. khusyu' and independence, as a focal chanter of the salawat alternately, with good sound quality because they had been champions of qori’. prioritizing adversity in chanting the hearts and when thinking, simplicity. the value of beauty which is the instinct of pleasure for all humans. the ability to cultivate focal in chanting sentences can affect the feelings and mentality of others. like the masterminds who are good at processing their voices will surely have a lot of fans. likewise, the recitation of salawat poems in every jamuro activity will be sung by chosen people so that it is not boring. mubalig who are constantly changing in addition to being able to provide religious insights with different backgrounds are also different ways used in giving their da'wah, so that pilgrims are not bored and always have the motivation to always be present. comfort in carrying out the rituals of worship is very important, because it can lead to the level of discomfort and make inner peace. the feeling that can be found with the melodious voice, authority, charisma and even lived with closed eyes is the sincerity of someone in finding solemn degrees. longing and a sense of peace with oneself and others and the environment are indicators of one's kindness (chaer, 2017). 69 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 obedience and discipline, the attitude of the jamaat when attending all events must be calm, maintaining order and the smooth running of the event. obey the values of politeness according to tradition, to show all people that jamuro is good, not waving any flag, or dancing. all ḥidmad. the cleric or priest kyai who read barzanji also ḥidmad read it without giving "loving". polite and humble attitude, boardman, ngajeni marang liyan is a personality that is highly prioritized by javanese people. ajining diri saka busono, clothing can be interpreted everything that appears in a person. if you can put yourself as best you can on him, then someone will be a good and respectable person. ethics nguwangake wang liya, a tight grip of the javanese. in every activity jamuro never gives love by being thrown. giving in the guidance of islam is required not to be painful to the person who receives it, so giving using being tossed or locked up is not recommended by islamic teachings (el-seedi et al., 2019), nor will javanese give food in this way. especially concerning providing food certainly given in a good way, because it will involve the dignity of others. knowing the nature of oneself becomes the medium of introduction to know his god (setiawan, tajab, & chaer, 2019). consistent, routinely every monday, pon, tarling, a maulid event, a night of compensation, raising funds for the construction of mosques and prayer rooms, recitation of fellow management, group recitation, fund raising for propaganda radio. the certainty of the time of the implementation of the activity also greatly influences and motivates worshipers to always carry out the event routinely. repeated behavior becomes easy to remember. making himself has a regular routine. then the behavior that is repeated makes a habit, so that if one day do not do it again will appear regret. clothing, jamuro in every activity wears white or tends to be bright, because the colors favored by kanjeng nabi, and colors that are simple and easy to obtain, look clean and there is no difference between pilgrims, caretakers or ulamak. simplicity is easy for everyone to do, so this kind of preaching will have great success, people will easily do and imitate the kindness offered. symbols that are easy to see and easy to remember. the goal is that the community can easily carry out good deeds, and if one day the condition of his faith is in crisis by seeing these symbols his faith returns easily, far from fanatic (setiawan, 2016). likewise the messages given from the palace in the form of symbols, such as mosque position, market position, aloon-aloon position, giving the term aloon-aloon, ringin brackets, gate and so on, all contain messages from the king or the government to the people because the king is not possible always verbally reminded the people one by one. thought and tahlil, salawat and recitation and the reading of barzanji, these are all things that are loved by the congregation, as a religious event, the promises are very favored, especially at the time of maḥalul qiyam, there as if the blessing of the kanjeng nabi the prophet and gusti allah is very close. by listening to 70 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 religious lectures or recitals, also able to awaken faith, awaken the spirit of aqeedah and the rise of another knowledge. tahlil recitation procession and salawatnya, tahlilan function is to pray for the ancestors in the hope of visiting will also be prayed by children and grandchildren and fellow muslims, while salawatan as a sign of gratitude (noviati, 2017)and love to kanjeng nabi, with the hope that we will be recognized as his people. social suggestion, namely the presence of other people around him will be able to influence diversity. in things that are not mastered it will be helped by other people who read it, psychologically there will also be a feeling of shame if not doing as others do. all environmental influences in the form of society, friends, traditions, moral, emotional conflicts and, unmet needs factors will produce positive religious expressions (felix, hinsch, rauschnabel, & schlegelmilch, 2018). when someone is going to do something that is deviant but is discovered by other jamuro members, one will surely feel ashamed and not even deviate. peace and kindness need to be taught to achieve a good and superior person (suud, 2018). intellectual factors, understanding of religious knowledge and other sciences will be able to analyze the truth of religious behaviour under the shari'a by analyzing and searching for its legal basis. explanation of propaganda material by clerics who have charisma in the community is also very influential (rahman, z. a., & shah, i. m. (2015). language that is simple, fluent, relaxed and familiar, makes it easy for pilgrims to grasp the expected noble values. in the tradition of the tarekat it is a virtue for a muslim to be gentle. for example, in tarekat syattariyah known as dzikir martabat 7 as a medium to get closer to god with maximum spiritual achievement (setiawan, 2015). barokah, when gathering with scholars, fellow muslims to think and pray are expected to get blessing. bless the world and the akḥirat. the blessing of the world is in the form of good social relations, while blessing in the form of intercession from the prophet muhammad saw alleviated or removed the sins that were already done. needs, there are several needs in this regard, including the need to gather, the need to worship together, increase knowledge, politics, economics, responsibilities and much more. c. the contribution of jamuro religion to islamic education. religious contribution of jamuro surakarta to islamic education. the first thing that can be noted from the book which is the main reference in salawat. in the book al barzanji in addition to containing the history, praise, and prayers. the values implicit in the string of poems barzanji besides the beauty of the composition of the poem, also the content of the message: 1. morals of the prophet in the book of mawlid al-barzanjî. 2. moral analysis of the prophet muhammad. in the book of mawlid al-barzanjî natsr in the book of mawlid albarzanjî written stages of behavior (morals) or the development of behavior or personality of the prophet muhammad. which can form a noble person. there 71 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 are: a. self aware, b. courteous and forgiving, c. fair and wise behavior, d. patient behavior, 3. educational values in barzanji poetry include: a. good selection of educators and environment, b. honesty. honesty education becomes very important in life (suud & madjid, 2020). c. aḥlak's education in finding a life partner. d. age appropriate education. conclusions this research can be concluded as follows: first, factors that influence the diversity of jamuro surakarta are: in the form of solitude, reading readiness, obedience and discipline, routines, clothing, remembrance and tahlil, social suggestions, understanding of islam, and needs. second jamuro's contribution to islamic education, in the form of: 1) prophet's morals in the book of barzanji; 2) analysis of the prophet's morals namely introspective, polite and forgiving, fair and wise behaviour, and patient behavior; 3) the value of education in poetry barzanji, namely the selection of educators and a good educational environment, honesty, and education according to human age. reference alon tal, dorit kerret. (2020). positive psychology as a strategy for promoting sustainable population policies, heliyon, 6(4), https://doi.org/10.1016/j.heliyon.2020.e03696. arifin, i., juharyanto, mustiningsih, & taufiq, a. (2018). islamic crash course as a leadership strategy of school principals in strengthening school organizational culture. sage open, 8(3). https://doi.org/10.1177/2158244018799849 baharuddin, e. bin, & ismail, z. b. (2015). 7 domains of spiritual intelligence from islamic perspective. procedia social and behavioral sciences, 211, 568–577. https://doi.org/10.1016/j.sbspro.2015.11.075 barrientos-fernández, a., sánchez-cabrero, r., arigita-garcía, a., mañosopacheco, l., pericacho-gómez, f. j., & novillo-lópez, m. á. (2019). measurement of different types of intelligence (general, verbal vs. nonverbal, multiple), academic performance and study habits of secondary students at a music integrated centre. data in brief, 25, 104124. https://doi.org/10.1016/j.dib.2019.104124 baidowi, a. a., murtono, & fadholi, m. y. (2014). suhuf. journal of psychology, 26(2). chaer, m. t. (2017). islam dan pendidikan cinta damai. istawa: jurnal pendidikan islam, 2(1), 73-94. creswell, j. w. (1994). research design qualitative and quantitative approaches. london: sage publications. el-seedi, h. r., khalifa, s. a. m., yosri, n., khatib, a., chen, l., saeed, a., … verpoorte, r. (2019, october 28). plants mentioned in the islamic scriptures 72 https://doi.org/10.1016/j.dib.2019.104124 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 (holy qur’ân and ahadith): traditional uses and medicinal importance in contemporary times. journal of ethnopharmacology, vol. 243, p. 112007. https://doi.org/10.1016/j.jep.2019.112007 el-seedi, h. r., khalifa, s. a. m., yosri, n., khatib, a., chen, l., saeed, a., … verpoorte, r. (2019, october 28). plants mentioned in the islamic scriptures (holy qur’ân and ahadith): traditional uses and medicinal importance in contemporary times. journal of ethnopharmacology, vol. 243, p. 112007. https://doi.org/10.1016/j.jep.2019.112007 felix, r., hinsch, c., rauschnabel, p. a., & schlegelmilch, b. b. (2018). religiousness and environmental concern: a multilevel and multi-country analysis of the role of life satisfaction and indulgence. journal of business research, 91, 304–312. https://doi.org/10.1016/j.jbusres.2018.06.017 jan m.a. de vries, fiona timmins, (2012). psychology teaching in nursing education: a review of and reflection on approaches, issues, and contemporary practice, nurse education in practice, 12, (6), 316-321, https://doi.org/10.1016/j.nepr.2012.03.007.) kyle j. emich, kurt norder, li lu, aman sawhney. (2020). a comprehensive analysis of the integration of team research between sport psychology and management, psychology of sport and exercise, https://doi.org/10.1016/j.psychsport.2020.101732. miriane lucindo zucoloto, carolina cunha bueno-silva, (2020). livia borges ribeiro-pizzo, edson zangiacomi martinez, knowledge, attitude and practice of blood donation and the role of religious beliefs among health sciences undergraduate students, transfusion and apheresis science, https://doi.org/10.1016/j.transci.2020.102822. moelong, l. j. (2014). qualitative research methods, revised edition. bandung: pt. youth rosdakarya. muhaimin. (2002). paradigm of islamic education (efforts to effective pai in schools). bandung: youth rosdakarya. nottingham, e. k. (1985 ). religion and society. jakarta: cv. rajawali. noviati, n. p. (2017). gratitude training to reduce job stress on people with work-family conflict. jurnal psikologi islam, 4(2), 100–106. primasari, a., & yuniarti, k. w. (2012). what make teenagers happy? an exploratory study using indigenous psychology approach international journal of research studies in psychology, 1(2), 53-61 rahman, z. a., & shah, i. m. (2015). measuring islamic spiritual intelligence. procedia economics and finance, 31, 134–139. https://doi.org/10.1016/s22125671(15)01140-5 russell craig, adam cox, dennis tourish, alistair thorpe. (2020). using retracted journal articles in psychology to understand research misconduct in the social sciences: what is to be done?, research policy,49 (4), https://doi.org/10.1016/j.respol.2020.103930. 73 https://doi.org/10.1016/j.psychsport.2020.101732 https://doi.org/10.1016/j.respol.2020.103930 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 setiawan, w. (2015). prosesi baiat jamaah tarekat sattariyyah; sebuah kajian fenomenologi. al-murabbi: jurnal studi kependidikan dan keislaman, 1(2), 63-76. setiawan, w. (2016). fanatisme dalam berorganisasi. muaddib: studi kependidikan dan keislaman, 4(1), 20-44. setiawan, w., tajab, m., & chaer, m. t. (2019). ruh, soul, heart, mind, and body in the perspective of islamic educational psychology. paper presented at the westech. suud, f. m. (2018). pendidikan kedamaian di era digital (telaah model forgiveness dalam psikologi islam). fikrotuna: jurnal pendidikan dan manajemen islam, 7(1), 694-716. doi:10.32806/jf.v7i1.3170 suud, f. m., & madjid, a. (2020). honesty: a multidimensional study as motivation for national character building. hayula: indonesian journal of multidisciplinary islamic studies, 4(1), 99-116. doi:10.21009/hayula.004.1.06 syarifan nurjan, & muhandis, j. (2019). jamuro and islamic education (indegenous psychology perspective). in: icepp: diversity in education, school of postgraduate studies, indonesian university of education. noviati, n. p. (2017). gratitude training to reduce job stress on people with work-family conflict. jurnal psikologi islam, 4(2), 100–106. 74 _______________________________________________ international journal of islamic educational psychology vol. 1, no. 2, december 2020 doi: https://doi.org/10.18196/ijiep.v1i2.9736 evaluation of madaris curriculum integration for primary muslim education in mindanao: an assessment of the influence of psychology 1kamarodin abas abdulkarim*, 2fitriah m. suud 1western mindanao state university, philippines 2universitas muhammadiyah yogyakarta, indonesia *corresponding email: kamarabdulkarim915@gmail.com citation: abdulkarim, k.a., & suud, f.m. (2020). evaluation of madaris curriculum integration for primary muslim education in mindanao: an assessment of the influence of psychology. international journal of islamic educational psychology, 1(2), 89-100. doi: https://doi.org/10.18196/ijiep.v1i2.9736 a r t i c l e i n f o a b s t r a c t article history received, 05/09/2020 revised, 12/10/2020 accepted, 19/12/2020 this study evaluated the madaris curriculum integration for muslim primary education in mindanao. it assessed the psychological effects of such integration on teachers and students in arabic writing and reading, religiosity, islamic values, and teacher professional development. this qualitative and quantitative research used a descriptive-evaluative design. the purposive sampling method was used to collect data using a questionnaire which was analyzed statistically. this study showed that the psychological effects of integrating teachers and students to arabic writing and reading, religiosity, islamic values, and teacher professional development worked well. both teachers and students demonstrated the ability to write and read arabic, values about god, islam, people, the nation, and the environment. this is an open access article under the cc–by-sa license. keywords evaluation integration madaris curriculum psychology islamic education http://creativecommons.org/licenses/by-sa/4.0/ abdulkarim & suud | evaluation of madaris curriculum integration for primary muslim education in mindanao: an assessment of the influence of psychology 90 international journal of islamic educational psychology, 1(2), 2020 p. 89-100 introduction education is the core of human resource development. education aims to instill young people's values and culture to shape their identity as citizens and communities. it also aims to equip citizens with the ability to pursue economic opportunities within and outside the region (khaidir, e., & suud, f. m. (2020). whether simple or complex, every society has a different pattern of transmitting cultural values and norms to its young and potential members. some people have used educational mediation for the preservation of cultural values. the impact of foreign culture and values applications is still visible in most muslim societies. it might directly affect muslim intellectuals' writings, especially in education. as the impact also emphasizes society's development, politics, and law rather than the individual, mind, or soul. the characteristics of an ideal society and the foundations of education, as envisioned by islam, are challenged by western theory and philosophy. some authors have observed that muslims have enslaved their bodies and souls. before the rise of islam, islamic education's basic structure was continually being revised and changed according to popular trends and changes from the west (gamon, 2017). the world has witnessed muslims' suffering in the philippines with how faith, the light of spiritual life, and devotion to islamic teachings could be maintained in an environment based on a secular philosophy of life. muslim intellectuals in the philippines have shown their unwavering aspiration and concern for the transformation of islamic education as an instrument to save the community from western education. most filipino muslims have considered globalization's ongoing process and its manifestation in the philippine education system as a new form of colonialism (sali, a. h. a., & marasigan, a. c. 2020). its impact on society marks the beginning of a new intellectual "tag to mark" episode between muslims and christians in the philippines. filipino muslims, particularly those living in non-muslim areas, assimilate into a secular education that challenges the foundations of a moro identity (rodriguez, 1993). it has always been every muslim educator's aspiration to witness the revival of islam in the philippines through islamic institutions and unite societies regardless of their socio-cultural and historical diversity. part of filipino muslims' unrelenting optimism has become a reality as the government reconsiders its policy of developing a muslim islamic education system by establishing islamic higher education institutions and implementing related laws to teach the arabic language. in private and public schools, the integration of madaris into the national education system is carried out. the government's development policy towards muslims is based on the philippine constitution, stating that: "the state must consider the customs, beliefs, and interests of the national cultural community in the formulation and implementation of state policies" (part ii, article xv). the 1982 education law recognized the need to increasingly promote cultural communities' right to relevant education to abdulkarim & suud | evaluation of madaris curriculum integration for primary muslim education in mindanao: an assessment of the influence of psychology 91 international journal of islamic educational psychology, 1(2), 2020 p. 89-100 participate in national development (rodriguez, 1993). part 3, paragraph 8 of the act states: "states should promote the right of national cultural communities to exercise their right to develop themselves in the context of their culture, traditions, interests, beliefs and recognize education as an instrument for their maximum participation in national development. and in ensuring their involvement in achieving national unity." responding to state policies recognizing the need to consider islamic education of muslims and their culture as part of philippine culture, the government established the following programs: national integration council, mindanao state university, institute of islamic studies under the university of the philippines, msu-shari'ah center, king faisal center for research and islamic studies, code of muslim personal laws (pd 1083) and the establishment of sharia courts as part of national law. in line with the implementation of this law, the government recognizes the institution's six units of sharia law in the bachelor of laws offered by western mindanao state university (wmsu) and mindanao state university (msu), the college of law and jurisprudence courses offered at other public universities. the establishment of this institution is based on the philippines' philosophy and educational goals. as stated in the constitution, all educational institutions are under the supervision and subject to state regulations (section 8 article xv). among the steps taken by the government to advance islamic education for muslims is the issuance of a letter of instruction (loi) no. 71-a. it allows and authorizes arabic as the language of instruction in schools and districts in the philippines, and loi-1221, which acknowledges the accreditation and integration of madrasas into the philippine education system (tamano.1995). the most notable development issued by the government for muslim education in the south is the power of the autonomous region of muslim mindanao (armm). as provided in part 1 of article xiv r.a. 9054, it is known as the extended armm law. it states that "local governments must establish, maintain, and support as the main priority a complete and integrated quality education system and adopt an educational framework that is meaningful, relevant and responsive to the needs, aspirations, and aspirations of the community in the region." thus, the muslim mindanao law no. 14 regulates the accreditation of madaris in the local education system so that these schools are supported to make it part of the national education standard. besides, other regional regulations have been implemented, and seminars and conferences have been called. task forces and councils have been formed to accommodate and strengthen madaris to recognize their contributions to muslims and the nation. questions that arise over the government's seriousness in establishing these programs, given their long delay in implementation. some of these programs abdulkarim & suud | evaluation of madaris curriculum integration for primary muslim education in mindanao: an assessment of the influence of psychology 92 international journal of islamic educational psychology, 1(2), 2020 p. 89-100 have been issued and are technically in effect for years with no administrative tools to enforce them. various studies have been conducted on muslim education in mindanao. research reveals that little improvement has been made in the nearly two decades despite the government's concerted efforts to introduce educational programs in muslim mindanao (gamon, 2017). the policy of integration and its implications to islamic education the integration policy assumes that an integrated curriculum, public textbooks, and unified policies, combined with efforts to increase filipino muslim access to secular education, will gradually resolve muslim-christian tensions. the government's secular approach in addressing filipino muslims' educational needs, such as the establishment of cni, msu, institute of islamic studies-up, has failed to resolve conflicts between muslims and christians in the philippines. some authors have observed that moro people have long rejected integration. due to the euphemistic equivalent of assimilation, a subtle form of 'demuslimization or [de-islamization'] of the younger generation of muslims, there is a detour towards christianization. it is influenced by the philippine government's conceptions and understanding. national culture is defined as a christian culture, and therefore integration means assimilation from muslims to christian culture. despite the determination of muslims to reject the government's integration policy, muslim educators are working hard to encourage young muslims to take advantage of the government's new educational opportunities (tan, 1981). among other reasons for the philippine government to change its policy in the south, it has become asean members' concerns and other muslim countries' attention. the religious sentiments of the muslim world provide a powerful force for filipino muslims. although mindanao's propaganda issue is not a religious conflict, the organization of the islamic conference (oic) has never wavered in its moral support for filipino muslims' justice. it seeks its influence for justice—the solution to the mindanao problem (gowing, 1982). some believe and view the development program to "heal the wounds" caused by the national government's injustice and the christian population towards muslims in the southern philippines (kamlian, j. a. 2003). national policymakers know how much muslims have been hurt by the government's failure to provide them with education following their islamic culture and traditions. one muslim educator pointed out, "it is in this area that there is consensus among muslims that they are treated indifferently, if not ignored by their government. they believe that inequalities exist in educational resources and opportunities, particularly at school, from the lowest to the highest” (batua, 1989). perhaps, the resolution made by muslim leaders to develop neglected muslim education will also help convince the government to change its education policy in muslim autonomous regions, particularly in establishing abdulkarim & suud | evaluation of madaris curriculum integration for primary muslim education in mindanao: an assessment of the influence of psychology 93 international journal of islamic educational psychology, 1(2), 2020 p. 89-100 institutions where arabic and islamic studies can be offered. it is a fair move for the government because their respective governments permit and authorize islamic and arabic studies in individual schools and universities in muslimdominated areas in most of its neighbors like singapore and thailand. some people still believe that the philippine government is developing islamic education by establishing several institutions and implementing several related laws. they do not realize filipino muslims' aspirations to develop and improve their education in arabic and islamic studies, but as a reluctant concession and perhaps a move right to secularize muslim youth (batua, 1989). method this study used a mixed-method, which was qualitative and quantitative research. the purposive sampling method collected data using a questionnaire checklist, which was statistically analyzed by means and percentages. this study's subjects were students of public schools with an integrated madaris curriculum across the city of cotabato and zamboanga, which offer structured education and sequential learning with the formal education system. they offer kindergarten and elementary school programs. this study's respondents were 70 arabic language teaching and islamic learning teachers and 200 muslim students in these schools with an integrated madaris curriculum. the survey questionnaire was used for public school teachers and muslim students between islamic values education (alive) teachers and students. the questionnaire list for alive teachers had two parts. part i consisted of age, gender, status, ethnic affiliation, monthly income, educational qualifications, and service years. part ii was the appropriate questions through the evaluation of program management, curriculum, teaching materials, training and professional development of asatidz, funding resources, and advocacy of madrasah curriculum standards. respondents evaluated the question items from four likert scales, namely: strongly agree (sa), agree (a), disagree (d), strongly disagree (sd). results and discussion socio-economic profile of the teachers and students using erikson's developmental stages, most of his teachers were middle-aged adults, while most of his students were school-aged children. in terms of marital status, almost all teachers were married, while all students were single. the majority of teachers and students were women. the ethnic affiliations of the teachers and students were maguindanaon, sama, and tausug. they were the dominant ethnic group in the research locations. the city of zamboanga is mostly home to the sama and tausug tribes, while magindanaon originates from maguindanao province. from an educational perspective, in secular education, abdulkarim & suud | evaluation of madaris curriculum integration for primary muslim education in mindanao: an assessment of the influence of psychology 94 international journal of islamic educational psychology, 1(2), 2020 p. 89-100 all teachers hold a bachelor of science degree in islamic education and studies. some have master's degrees. half of the teachers completed tertiary education and a half in a senior secondary school in madrasah education. his students all attended public primary schools. the teachers' tenure coincided with the year madaris is integrated into public schools. the majority of teachers reported teaching for ten years or more. most teachers' monthly salary or allowance is only php 6,000.00, which is within the current minimum wage of php280.00 in zamboanga city and php295.00 in cotabato city. it is also the department's designated program funding support for those teaching in public schools. the enabling factors in the integration of madaris curriculum in the public schools the teachers generally agreed on a management program with a functional organizational structure, objectives, duties, responsibilities, proper assignment distribution, and the standard madrasah curriculum. teachers work in harmony with one another . there are proper means of giving and receiving orders and requests. the implementation of the standard madrasah curriculum began in 2005-2006, a year after classes were passed virtually like regular classes on weekdays. the madaris education curriculum, integrated into public schools, met the department of education (deped) regulation number 40 of 2011 (standard curriculum for public elementary schools and private madaris). the refined elementary madrasah curriculum (remc) promotes philippine national identity while preserving filipino muslims' cultural heritage (tan, 1981). this curriculum also builds muslim students' smooth movement from private madrasahs to public schools with the alive program. furthermore, it unites the long history of educational dichotomy among muslims (kulidtod, 1994). the curriculum provides theoretical knowledge based on specialization and learning to apply theory to real problems. the curriculum answers the needs of the professional and technical readiness that graduates need. it also integrates values that reflect national customs, culture, and traditions in applicable cases (bustaman, 2011). the teachers agreed that there was periodic supervision, assessment, and updating of the curriculum where lecturers and students participated in curriculum development and revision. teachers reported that the school offered arabic to develop functional literacy in arabic to enable students to read and understand the koran and hadith. the school offered islamic studies, which included history, hadith, aqidah, and fiqh to develop knowledge and skills to read the koran, understand hadith, and applied the values learned in everyday life (meiers, 2007). it also aimed to understand the life story of the prophet abdulkarim & suud | evaluation of madaris curriculum integration for primary muslim education in mindanao: an assessment of the influence of psychology 95 international journal of islamic educational psychology, 1(2), 2020 p. 89-100 muhammad (saw) from childhood to adulthood, prophethood era and imitate the values in it. the teachers also agreed that aqidah developed an understanding of beliefs related to aqidah islamiyyah, the basis of islam, and the oneness of allah swt. the teachers continued to agree that schools offering islamic education would guide people to become makadiyos (for god), makabayan (for the country), makakalikasan (for nature) in makatao (for the people) and make them agents in promoting brotherhood, peace, and unity, justice, and equality (abdulkarim, 2016). finally, the alive subject is a sufficient source of religious knowledge taught to students to practice islam. alive teachers experienced english training and a particular teaching method using beam modules before teaching in public schools (lamla, m. t. 2018). alive teachers attended the training by utilizing teacher training modules for azatid and teacher trainers from a list of master teachers and other qualified personnel in district and division offices funded from the training budget or savings from mooe. teachers complete professional development programs regularly and continuously to improve their overall skills, knowledge, or ability to deliver qualified alternative learning system programs. the school holds regular training and seminars for teachers (nordstrum, 2012). funding for program support comes from the deped state budget. schools do not receive special education funds from local government units (lgu). in arabic, respondents are good at writing arabic, reading simple words, and using greetings in daily conversations. they understand manuscript letters with the correct use of punctuation, solutions to problems based on experience, and other learned knowledge in any situation. in this research, the respondents were not good at using figurative words and expressions, directly or indirectly, and different sentences in discussions and explanations (harya, 2017). in islamic studies, respondents were competent to memorize several short verses of the qur'an such as surah al-fatihah, al-'asr, al-kautsar, al-kafirun, alikhlas, al-falaq, and an-nas. they were also good at islamic identity, beliefs, characteristics, and responsibilities of a muslim. they understood parts of the qur'an, such as a chronological order of surahs, memorization, understanding, and interpretation of some of the prophet's hadiths. the hindering factors in the integration of madaris curriculum in the public schools teaching materials were where problems arise. the school did not have funding for instructional support programs and provisions for in-house seminars for alive teachers (watson, 1989). the textbook was 1: 1 per subject to student ratio, and the school had a ratio of more than 1:45 teachers to students. abdulkarim & suud | evaluation of madaris curriculum integration for primary muslim education in mindanao: an assessment of the influence of psychology 96 international journal of islamic educational psychology, 1(2), 2020 p. 89-100 according to one of the alive teachers, he said that "the textbook is limited. it is 1: 5 (one book for every five students) per grade or more. we don't distribute books to students because it is not enough. we borrow books from the library whenever we have class and return them afterward. for the teacher-student ratio, 1:50 per class in both arabic and islamic subjects ". teacher salary issues were ignored despite teachers' time spent on their duties and responsibilities (suud, 2018). the students lacked in memorizing the koran, such as surah at-takathur, al-qari'ah, al-'adiat, az-zalzalah, al-bayyinah, and as-shams. likewise, they had insufficient knowledge and understanding of the koran and the true meaning of revelation. department of education (deped) lacked disseminating information about the standard madrasah curriculum without forums, dialogue, orientation, brochures, or bulletins. the psychological effects on the integration of arabic language and islamic values education (alive) to teachers and students the teachers emphasized that the integration of arabic had a good psychological effect on them. teachers developed competencies in listening, speaking, reading, and writing skills. in teaching alive to public school children, listening, speaking, and writing skills in arabic are improved. generally, teachers demonstrate the values of makadiyos, makatao, makabayan, and makakalikasan about oneself and allah swt (franco, j. 2017). these are the values of bumaka (for allah swt); makatao (for the people) values refer to relationships with parents, siblings, family members, close relatives, and teachers and parents (suud, et al., 2019 classmates, and other people at school (fitriah, m., & madjid, a. 2020). the makabayan value refers to the relationship with society, animals, and other creations. the last is the makakalikasan value, which refers to one's relationship with the surrounding environment and the community. in islamic studies, teachers positively stated that it had a good psychological effect on them . respondents were good at memorizing several short verses of the qur'an and the islamic identity, beliefs, characteristics, and responsibilities of a muslim (khafidah, w., wildanizar, w., tabrani, z. a., nurhayati, n., & raden, z. (2020). the teachers could instill the belief in allah's oneness to form excellent and productive believers seeking allah's pleasure. in islamic values, the students demonstrated the values of makadiyos (for god), makatao (for the people), makabayan (for the country), makakalikasan (for nature or a sustainable environment). the students were aware of their relationship with themselves, their parents, siblings, family members, close relatives, teachers, parents, classmates, people in society, other creations, and surroundings. in the alive advocacy program, respondents generally agreed that this program would help muslim youths and adults become religious, abdulkarim & suud | evaluation of madaris curriculum integration for primary muslim education in mindanao: an assessment of the influence of psychology 97 international journal of islamic educational psychology, 1(2), 2020 p. 89-100 insightful about islam, and preserve islamic culture, values, and practices. conclusion the evaluation of the integration of the madaris curriculum in public schools showed driving and inhibiting factors. after the approval of the guidelines for utilization of funds for the madaris education program, the standard curriculum for public elementary schools and private madaris was implemented in 2005-2006. the study found that in zamboanga city, with 98 barangays, only 20 public schools had integrated madaris education with the public school curriculum. despite integrating madaris education into public schools with project funding support from the department of education and designation by region and division, program limitations and financial management contributed to schools' inadequacy in muslim communities. it resulted in muslims' historical marginalization in a predominantly catholic country, low alive teacher salaries, lack of learning materials, and professional educators. these issues will hamper the ideals of an authentic and appropriate islamic education for the bangsamoro people if not fostered. it happens not only in mindanao but in the entire philippines, where muslims are scattered to find a bright future for their children. with the new president of the republic of the philippines coming from mindanao, optimism for increased political and administrative support for integrating the madaris curriculum in all public schools is growing. the department of education should increase its project fund support to integrate madaris education in public schools. there must be a budget allocation for in-house seminars from alive teachers. sufficient textbooks for students with such a number that the ratio is 1: 1 (one book per student) per subject. alive teacher salaries must be increased to equal the salary of regular public school teachers. there needs to be proper socialization of the standard curriculum for private madaris through dialogue orientation, distribution of brochures, and by holding a series of forums. there should be an improvement in figurative words and expressions and various sentences in discussion and explanation. there needs to be an improvement in memorizing long surahs from the qur'an, knowledge, understanding the qur'an, and the true meaning of revelation. the problems, challenges, and prospects of madaris education, which is one of the higher education commission's research agendas, recommends that research be carried out on the problems at hand. further studies are needed to measure the extent of the integration of the madaris curriculum in public schools. abdulkarim & suud | evaluation of madaris curriculum integration for primary muslim education in mindanao: an assessment of the influence of psychology 98 international journal of islamic educational psychology, 1(2), 2020 p. 89-100 references abdulkarim, kamarodin abas. “evaluation on the integration of madaris curriculum for muslim basic education in mindanao, philippines: assessing the psychological effect,” n.d., 34. bustaman-ahmad kamaruzzaman. et.al. “islamic studies and islamic education in contemporary southeast asia”, mainstreaming madrasah education in the philippines: issues, problems and challenges by carmen abubakar . 2011. bloom, benjamin s. 1994. "taxonomy of educational objectives." new york: d. gamon, alizaman “islamization of education in the philippines. from http:// i-epistemology.net/v1/ education/ 98-islamization-of-education-in-the philippines.html retrieved on 7 may 2017 p.1 franco, j. (2017). uncertainty in duterte’s muslim mindanao. southeast asian affairs, 297-312. gowing, peter g. “religion and regional cooperation: the mindanao problem and asean”, journal institute of muslim minority affairs, vol. iv, 1982, no.1-2. pp.19-20 harya, trisna dinillah. “an analysis of figurative languages used in coelhos’s novel entitled ‘alchemist.’” premise journal:issn online: 2442-482x, issn printed: 2089-3345 5, no. 2 (may 8, 2017): 46. https://doi.org/10.24127/pj.v5i2.815. fitriah, m., & madjid, a. (2020). honesty: a multidimensional study as motivation for national character building. hayula: indonesian journal of multidisciplinary islamic studies, 4(1), 99-116. kulidtod, zainal dimaukom. “islamic educational policies in the philippines: its evolution and current problems” 1, no. 1 (2017): 11. kamlian, j. a. (2003). ethnic and religious conflict in southern philippines: a discourse on self-determination, political autonomy, and conflict resolution. emory university, atlanta, 4.. khaidir, e., & suud, f. m. (2020). islamic education in forming students'characters at as-shofa islamic high school, pekanbaru riau. international journal of islamic educational psychology, 1(1), 50-63. khafidah, w., wildanizar, w., tabrani, z. a., nurhayati, n., & raden, z. (2020). the application of wahdah method in memorizing the qur'an for abdulkarim & suud | evaluation of madaris curriculum integration for primary muslim education in mindanao: an assessment of the influence of psychology 99 international journal of islamic educational psychology, 1(2), 2020 p. 89-100 students of smpn 1 unggul sukamakmur. international journal of islamic educational psychology, 1(1), 37-49. lamla, m. t. 2018). issues and concerns on madrasah education in basilan, philippines: the asaatiz perspectives. international journal of novel research in education and learning, 5(4). lemu s.a (1994), ―an approach to the development of qur‘anic schools in the contemporary society‖. paper presented at the national seminar on qur‘anic education organized by ntil, and unicep, held at kaduna. macaraya batua. “solutions to the mindanao conflict”, p. 104-105. macaraya, tocod d. sr. (1989). "meaningful autonomy: the key to unity, solidarity, and national progress," a paper delivered during the first international islamic symposium for peace and solidarity, held on august 7-9, 1989, philippine plaza hotel, manila-philippines. meiers, marion. “teacher professional learning, teaching practice and student learning outcomes: important issues.” in handbook of teacher education, edited by tony townsend and richard bates, 409–14. dordrecht: kluwer academic publishers, 2007. https://doi.org/10.1007/1-40204773-8_27. nordstrum, lee e. “teacher supply, training and cost in the context of rapidly expanding enrolment: ethiopia, pakistan and tanzania,” n.d., 26. resolution no. 12 of the 10th islamic conference in fez, kingdom of morocco, july 8-12, 1979 rodriguez, lolita. “a madrasah general education program for muslim mindanao (second printing of published ph.d thesis), 1993 sali, a. h. a., & marasigan, a. c. (2020). madrasah education program implementation in the philippines: an exploratory case study. international journal of comparative education and development. suud, f. m. (2018). kepemimpinan transformasional dan implikasinya pada pembentukan budaya jujur di sekolah. sukma: jurnal pendidikan, 2(2), 261-286. tamano, salipada s., during the first mindanao educators congress, september 27-29, 1995, garden orchid hotel, zamboanga city. tan, samuel k. “sulu under the eagle’s shadow, 1899-1948”, mindanao journal, abdulkarim & suud | evaluation of madaris curriculum integration for primary muslim education in mindanao: an assessment of the influence of psychology 100 international journal of islamic educational psychology, 1(2), 2020 p. 89-100 vol. 8, nos. 1-4, 1981-1982. cited in luis lacar, neglected dimensions in the development of muslim mindanao. tocod d. macaraya sr. “meaningful autonomy: the key to unity, solidarity and national progress,” a paper delivered during the first international islamic symposium for peace and solidarity, held on august 7-9, 1989, philippine plaza hotel, manila-philippines. watson, john. “blending learning: the convergence of online and face-to-face education,” 1989. _______________________________________________ international journal of islamic educational psychology vol. 3, no. 1, june 2022 doi: http://dx.doi.org/10.18196/ijiep.v3i1.14593 integration and interconnection of human concepts in islamic and transpersonal psychology 1sri haryanto*, 2hendriyadi bahtiar daeng sila universitas sains al quran jawa tengah di wonosobo, indonesia hamad bin khalifa university, qatar *corresponding email: sriharyanto@unsiq.ac.id citation: haryanto, s., & sila, h. b. d. (2022). integration and interconnection of human concepts in islamic and transpersonal psychology. international journal of islamic educational psychology, 3(1), 45-57. http://dx.doi.org/10.18196/ijiep.v3i1.14593 a r t i c l e i n f o a b s t r a c t article history received : 24/04/2022 revised : 01/06/2022 22/06/2022 accepted: ,23/06/2022 this study describes the interconnection of human conceptions in islamic and transpersonal psychology. the research method used was qualitative with a library research model and e-journal literature that discusses humans from islamic and transpersonal psychology perspectives. the data collection technique was through documentation. the researchers documented the literature on human and psychological e-journals and then presented them systematically. the data analysis was carried out by data reduction, data presentation, and concluding. the researchers reduced human data and islamic psychology accessed in e-journals, then systematically presented and analyzed them descriptively-interpretatively. the results revealed that the interconnection of human concepts in islamic and transpersonal psychology was found in the following points; (1) examining humans in the three dimensions of somatic (body), psychic (mental), and noetic (spiritual); (2) the central theme of theoretical studies; and (3) spiritual awareness (transcendental). this is an open-access article under the cc by-sa license. keywords: integration, interconnection, human conceptions, islamic psychology, transpersonal psychology http://dx.doi.org/10.18196/ijiep.v3i1.14593 mailto:sriharyanto@unsiq.ac.id http://dx.doi.org/10.18196/ijiep.v3i1.14593 http://creativecommons.org/licenses/by-sa/4.0/ haryanto & sila | integration and interconnection of human concepts in islamic and transpersonal psychology 45 international journal of islamic educational psychology, 3(1), 2022 introduction psychologists have different opinions regarding the human conception (kartanegara, 2008). psychoanalysis sees humans as animals with many biological desires. the human image in psychoanalysis is evil, cruel, unethical, and hedonistic behaviors because, according to psychoanalysis, the most prominent impulses in the human psyche are aggressive impulses and sexual desires (kartanegara, 2008). behaviorism will reject if humans have natural potential. this flow assumes that humans do not have the soul, will, and ability to choose their actions (ancok, 1995). humanistic psychology argues that humans are superior to animals in terms of cognitive skills. humanism believes humans are unique, rational, responsible, and conscious creatures. furthermore, transpersonal psychology shows extraordinary levels beyond human consciousness (azhari, 2004). in transpersonal psychology, humans can achieve transcendence in the universe, level of consciousness (intuition), and mystical and spiritual experiences (frankl, 1985). transpersonal psychology related to humans differs from humans in islamic psychology, which describes humans as the qur'an says. in viewing humans, islamic psychology considers the physical and spiritual aspects. based on the description above, the authors decided to study the integration and interconnection of human conceptions in islamic and transpersonal psychology. methods the research method used in this study was a qualitative method with a literature study model and research data from the literature that discusses humans from the perspective of islamic psychology and transpersonal psychology. the data collection technique was done by documentation. the authors documented the literature, then presented it systematically. the data analysis was carried out by data reduction, data presentation, and conclusion. the authors reduced the data about humans from the perspective of islamic psychology and transpersonal psychology, then presented it systematically and analyzed it by the descriptiveinterpretative technique. result and discussion human islamic psychology review according to the qur'an, islamic psychology is a human concept that explains humans by starting from what god says about humans (shihab, 1996). humans are so complex that only god understands. islamic psychology describes what and who humans are and introduces and encourages the realization of the tasks humans carry (faizah & effendi, 2006). islamic psychology in formulating what, who and how humans are seen from the physical and spiritual (spiritual) aspects (mubarok, 2001). humans, in addition to having a material physical dimension, also have a spiritual dimension. besides haryanto & sila | integration and interconnection of human concepts in islamic and transpersonal psychology 46 international journal of islamic educational psychology, 3(1), 2022 being created from the essence of soil, humans are also created from the breath of god's spirit (creation). these two diametrically opposite dimensions are fundamentally related; a body without a spirit is inanimate matter, and a spirit without a body is a lost soul because they depend on each other. an intermediary is necessary to accommodate the two elements of soul and body, called the nafs (zuhairini, 2009). al-ghazali (1964) described humans as consisting of the nafs, spirit and jism. nafs is a substance that stands alone and has no place. the spirit is natural heat (alhararat al-ghariziyyat) which flows in the arteries, muscles and nerves. while jism is composed of material elements. in the human structure, jism is the imperfect part, which comes from material elements whose composition can be damaged. therefore, jism has no power. it only has mabda'thabi'i (natural principles) that are subject to forces outside of itself (al-ghazali, 1968). meanwhile, al-farabi viewed humans as the noblest creatures of two elements: the body and the soul. the body comes from the realm of creation, and the soul comes from the realm of command. according to al-farabi, the unity between body and soul is an accidental unity, both of which have different substances, so that the destruction of the body does not lead to the destruction of the soul (nasution, 2013). human totality in islamic psychology is illustrated as follows. figure 1. human structure in islamic psychology humans in islamic psychology are not creatures driven by mere biological motives (psychoanalysis), not neutral beings whose lives are determined by the environment (behavioristic), nor are they beings who have sole authority and can perform the role of god (humanistic), and not merely potential beings in which save extraordinary potential (transpersonal). humans are bio-psycho-sociospiritual-religious creatures. beings who recognize the limitations of biological aspects (physiological) and the role of the environment (socio-cultural) recognize potential advantages and play a spiritual role in their lives. jism (the body) nafsiyah (psychic) ruhaniah (spiritual) human haryanto & sila | integration and interconnection of human concepts in islamic and transpersonal psychology 47 international journal of islamic educational psychology, 3(1), 2022 in islamic psychology, humans are seen as potential beings. beings who have brought positive nature from birth, such as carrying holy potential, being muslim, sincere, and able to carry the mandate (caliph and abdullah), have the potential to choose and tend to acknowledge and believe in god (tawhid). he is chosen to be a semi-celestial and semi-earthly being in which there is an acknowledgment of a supernatural substance (god), a being who has the freedom and a sense of responsibility towards himself and nature. angels and devils doubted this good image at first, but after allah swt convinced him, the angels believed in human abilities, while the devil, with his arrogance, continued to deny it (qs al-baqarah 34). human is described as noble, with a dual duty as a servant of allah (abdullah) and god's ambassador on earth (khalifatullah fil ardh). humans as servants (abd') are required to serve in totality to him. 'abd is obedience, submission, obedience to god as human servants cannot be separated from his power because humans have the natural (potential) religion. as khalifatullah, humans are historical actors who determine the entire order in this cosmos. he is responsible for the future of civilization on earth so that the order of the cosmos remains in balance (nawawi, 2000). as representatives of god, humans are given the authority to regulate nature to the best of their ability and to carry out this task, humans have been endowed with revelation and various potentials. with a special position as allah's caliph, humans are also referred to as theomorphic creatures (mirrors of god), as human theo-morphic creatures have human elements and divine elements. humans are not only influenced by the past but can also influence the future through their actions. humans are not only controlled by their environment but also can control their environment. humans are glorified as caliphs and creatures who can overcome the forces of nature (taskhir). however, this situation has the potential to descend to the lowest degree (asphala safilin). human transpersonal psychology review transpersonal psychology, the fourth school in modern western psychology literature, views humans differently from previous psychology schools. if psychoanalysis, behaviorism and humanism do not pay much attention to or even ignore aspects of human spirituality, transpersonal psychology focuses on human spirituality, especially about fundamental values, unifying consciousness, peak experiences, ecstasy, mystical experiences, feelings of wonder, self-actualization, the nature of happiness, miracles, self-transcendence, cosmic awareness, and so on which are concerned with transpersonal psychology. transpersonal psychology is trying to "claim" territory against the previous schools of psychology, which were bound by the objectivity-rationality they built up and neglected man's spiritual side for too long. the basic idea of transpersonal psychology is to see humans following religious views as beings with spiritual potential. if psychoanalysis sees humans as haryanto & sila | integration and interconnection of human concepts in islamic and transpersonal psychology 48 international journal of islamic educational psychology, 3(1), 2022 negative figures, behaviorism sees humans as animals. humanism is based on the view of mentally healthy humans. then transpersonal psychology sees humans as having a divine spiritual aspect (jaenuddin, 2012). however, among figures in transpersonal psychology, there is an agreement that this school does not identify with a religion. transpersonal psychology is not religion, ideology, metaphysics, or new age. although transpersonal psychology claims to be unrelated to religion, this school explicitly acknowledges and even uses the great traditions of religions such as hinduism, buddhism, taoism, mystical christianity, judaism and islam. in transpersonal psychology, the human structure consists of three elements, namely, somatic (body), psychic (mental), and noetic (spiritual). this school understands that humans are not only located in their physical world but believes that the most important core of the individual lies in the abstract spiritual world, which is indicated by various experiences such as the ability to see the future, extrasensory perception (esp), mystical experiences, spiritual development, peak experiences, meditation transcendental (mt) and various metaphysical studies. figure 2. human structure in transpersonal psychology transpersonal psychology tries to see humans in harmony with religious views; as beings who have the noble potential of humanity related to phenomena about spiritual unity as an important form of awareness of humanity. human consciousness is from the resonance of his identity. transpersonal psychology has created a revolutionary perspective on humans and their consciousness. it is revolutionary because it penetrates the boundaries of psychoanalysis, behavioristic, and humanistic in addition to studying transpersonal psychology. basic assumptions in transpersonal psychology also differ from the previous psychology schools. the assumptions of transpersonal psychology about humans can be summarized as follows. 1. humans have complex physical and metaphysical dimensions of consciousness, which are the driving force behind the development of human consciousness. manusia somatic (the body) psychic (the soul) noetic (the spiritual) haryanto & sila | integration and interconnection of human concepts in islamic and transpersonal psychology 49 international journal of islamic educational psychology, 3(1), 2022 2. every human mind has a realistic and mystical experience that catalyzes the awakening of the collective consciousness of mankind. 3. there are three types of intelligence that humans can cultivate, including physical and spiritual experiences, which increase behavioral intelligence, spiritual intelligence, and education and training. 4. as a component of true human spirituality, humans have a transcendent, inherent potential. 5. transpersonal psychology recognizes that religious experience has three distinct phases: the peak experience, the plateau (fixed period), and the highest extreme of human nature (the farthest reach). 6. in addition, the spiritual or transcendental part of humans is a psychological need for humans. 7. a person's spiritual potential is closely related to his consciousness (spiritual). 8. a consciousness-raising personality balances concrete values, ideals and behavior, as well as abstract mystical relationships such as the supernatural relationship humans, have with nature or with what is considered the greatest, among others. 9. a man's authority is effective in changing his life. 10. people, as the personification of self-reliance and single awareness of the two forces, spiritual and physical forces, are a source of inspiration for others. 11. human intelligence is shown by interpreting his own life experiences and those of others. 12. the importance of meaning in one's life is critical to self-actualization. based on the findings, transpersonal psychology attempts to see humans in a way that follows religious beliefs as beings with spiritual potential and awareness. integration of islamic psychology and transpersonal psychology specifically, the integration and interconnection of human concepts in islamic and transpersonal psychology have not been widely studied. however, many studies are in line and can be used as reference sources, including an article entitled contemporary sufism published by charles t. tart in transpersonal psychologies. robert e. ornstein presented aspects of sufism related to transpersonal psychology, such as issues of supreme knowledge, spiritual journeys, and mystical experiences (muhaya, 2017). uthman najati's research is entitled al-qur'an dan ilmu jiwa. this book reviews psychological themes in the qur'an. the psychological concept put forward by uthman najati is not perfect because it is still mystical and limited to the textual arguments interpreted to contain psychological concepts (najati, 2005). then mulyo martono in nafsiologi: refleksi analisis tentang diri dan tingkah laku manusia offers a reference for indonesian psychologists to develop islamic psychology (jamaluddin, 2006). haryanto & sila | integration and interconnection of human concepts in islamic and transpersonal psychology 50 international journal of islamic educational psychology, 3(1), 2022 based on the human concept in islamic psychology and transpersonal psychology, the integration and interconnection of islamic psychology and transpersonal psychology views on what, who and how humans are can be presented in the following chart. figure 3. integration of human concepts islamic and transpersonal psychology review 1. scope of theoretical study from the perspective of transpersonal psychology, the human structure consists of three elements: somatic (body), psychic (mental), and noetic (spiritual). these three elements give birth to the will, freedom, the potential to solve life's problems and a belief in generally accepted moral values and principles (baharuddin, 2004). parallel to the view of transpersonal psychology, islamic psychology understands the totality of the human structure as well as three elements: physical, nafsiyah and spiritual. the human body consists of one dimension, called the jism (body), which is the outermost part of the structure of the human self. the nafsiyah element, the intermediary of the physical and spiritual elements, consists of three sub-systems: qalb, aql and nafs. at the same time, the spiritual element consists of two dimensions: spirit and nature. these human spiritual elements differ from physical elements, solid matter (material nature) or what the senses can touch and see. so the human psychic element is immaterial, latif, spiritual, rabbinic, and eternal. these psychic elements are human beings, which make humans more human, superior, noble and different from other creatures created by god. besides bio-psycho-spiritual beings, humans are also multi-dimensional beings. he is an individual, moral, social, and at the same time, spiritual and religious being. humans as individuals mean that humans as whole beings (holistic) cannot be divided between physical and psychological unity. as individuals, every human has unique differences in body posture, thinking abilities, interests and talents, hopes and distinctive personality patterns that are different from other individuals, including intelligence. as social beings, h u m a n islamic psychology transpersonal psychology scope of theoretical study bio-psyco-spiritual central study theme spiritual dimension highest potensial human qualities (spiritual power) peak experience self-transcendence haryanto & sila | integration and interconnection of human concepts in islamic and transpersonal psychology 51 international journal of islamic educational psychology, 3(1), 2022 humans cannot live alone because they will not "become" humans if they are alone. humans will need other people because living in society is a reality that cannot be avoided by humans (qs.al-maidah/5:2). humans as moral beings who can reason and make it possible to judge what is good and what is wrong by paying attention to cultural norms that allow humans to behave and act ethically. a moral person is defined as a human being who has values, lives his values, and puts his values into action. regarding religion, humans believe every individual has a natural inclination or acknowledgment (belief) in a higher power. there is a strong relationship between these five human qualities. the spiritual dimension occupies a key place in the other four dimensions, acting as a foundation for them. in the three dimensions of individualism, morality, and sociality, there is a strong relationship between the three, and all three are interconnected with the spiritual dimension. however, the religious dimension, with its five dimensions, serves as a framework and the face of the overall actualization of individual life. figure 4. human existence review of islamic psychology and transpersonal psychology 2. central study theme islamic psychology is a study of human concepts according to the qur'an, with the central point of its study on the spiritual dimension. in line with islamic psychology, transpersonal psychology also pays attention to the spiritual dimension of humans, which turns out to contain extraordinary potential and abilities, especially discussing fundamental values, unifying consciousness, peak experiences, ecstasy, mystical experiences, feelings of fascination, selfactualization, and the nature of happiness. in transpersonal psychology, spirituality refers only to the human desire for a meaningful life and the source of human qualities associated with transcendent things. it has nothing to do with the spirit, the substance and the quality of the human mind that relates to transcendent aspects (god). t o t a l it y o f h u m a n s somatic (jism) the body psychic (nafsiyah) nafs aql qalb noetic (ruhaniah) fitrah multidimensional individual, social, moral and religious haryanto & sila | integration and interconnection of human concepts in islamic and transpersonal psychology 52 international journal of islamic educational psychology, 3(1), 2022 according to viktor frankl, spirituality in transpersonal psychology has no religious meaning. spirituality is defined as human nature, a source of life's purpose, and a potential reservoir for various extraordinary human abilities and noble qualities (frankl, 1985). although transpersonal psychology has touched on spirituality, it does not connote the position of the spirit as the central dimension and essence of human life. the spirit is created and related to its creator (god). this transpersonal psychological understanding of spirituality is the point of difference from islamic psychology, which understands the spiritual dimension of man not only as an inner quality related to transcendent aspects. nevertheless, spirituality in islamic psychology describes god's existence (alghazali, 1969). spirituality is awareness and self-confidence (individual) about origin, purpose and destiny to its creator (god). however, there are similarities (similarization) and parallels (parallelization) between islamic psychology and transpersonal psychology regarding human spiritual powers. islamic psychology understands humans as noble beings with various potentials, not only physical but also spiritual potential, called fitrah, which in transpersonal psychology literature is called the highest potential. fitrah means the condition of human creation that tends to accept the truth (hanief), while its complement is dhamȋr (conscience) as a radiance of desire for goodness, purity, and truth. human life is from, by and for the absolute and highest truth (god's truth). this truth is the origin and destination of everything. it is inseparable from the basic nature or character of a good human and always wants to return to the true truth (allah). figure 5. spiritual review of islamic and transpersonal psychology 3. human qualities (spiritual power) besides the highest potential, the key concept of transpersonal psychology is peak experience (anas, 2003). regarding this experience, experts gave specific terms to describe it. f.c hoppald and merkur used the term "mystical experience", and william j. wainwright used the terms "mystical experience h u m a n s p ir it u a l islamic psychology transpersonal psychology ruh (creation) ilahi essence of life source of inner quality human central dimension origin consciousness the essence of humanity source of meaning in life haryanto & sila | integration and interconnection of human concepts in islamic and transpersonal psychology 53 international journal of islamic educational psychology, 3(1), 2022 and religious experience". charles t tart used "spiritual experience". william james, brian mooris and erich fromm used "religious experience". r. needham used "experience of religious", i. lewis used "ecstatic religious", paul mommaers and jan vanbragt used "mystical awareness," and abraham maslow used the term "peak experience". from maslow's perspective, spiritual experience is the peak experience, plateau, and farthest reaches of human nature, which means peak experience, oceanic experience and transcendental experience (zohar & marshall, 2007). supernormal states of health and super health are described as transcendent peak experiences, which maslow divides into peaker (transcender) and nonpeaker (non-transcender) (zohar & marshall, 2007). according to maslow, this peak experience is not always associated with religious beliefs. everyone can feel it, though at different intensities and levels. some are common. others are uncommon; some are hefty, and others are light. the peak experience can be achieved in various situations, such as while working, listening to music, winning a competition, reading a book, or just sitting outside watching the sunset. in islamic literature, religious experience (peak experience) also gets attention. among muslim thinkers who have discussed religious experience is alghazali. in islam, the peak experience usually comes from mystical or ecstatic experiences. one who prays fervently can also feel peak experiences. like ali bin abi talib, when he prayed, he did not realize if the arrow stuck in his back was being pulled out. the highest religious experience humans have ever achieved is the prophet muhammad's mi'raj. this event becomes an inspiration that is always missed. isra' mi'raj, which passed through the sky to 'arasy, became a subject that never ceased to encourage the soul in worship (qs. al-israa’:1). figure 6. peak experience of islamic and transpersonal psychology review spiritual experience, in the sense of feeling religiosity, is an experience that every believer highly covets because religious experience is closely related to fulfilling the peak needs of human life. this need is "universal" after all physical needs are met, namely the need to love and be loved by god, which will give birth to a willingness to serve him. p e a k e x p e r ie n c e islamic psychology transpersonal psychology religious experience ma‘rifat billāh dhikr, prayer, meditation transcendental self beyond ego trancendental experience isra’ mi’raj revelation experience haryanto & sila | integration and interconnection of human concepts in islamic and transpersonal psychology 54 international journal of islamic educational psychology, 3(1), 2022 interconnection of islamic psychology and transpersonal psychology islamic psychology and transpersonal psychology have similarities (similarization) and parallels (parallelization) to complement each other. studying transpersonal psychology as a (secular) discipline and having a dialogue with islamic psychology will eliminate the dichotomy between the two. however, an encounter does not always mean a meeting. islamic psychology places the qur'an as a source of truth, while transpersonal psychology is humanmade knowledge resulting from empirical observations and research. it is necessary to describe that humans are not always in line. here are some differences in human conceptions in islamic psychology and transpersonal psychology. table 1. differences in human concepts in islamic and transpersonal psychology no. islamic psychology transpersonal psychology 1 humans are born with the potential for fitrah (surah arrum: 30) humans store extraordinary potentials in themselves (potential beings) 2 the spiritual in question is the "spirit" created and breathed by god in the human body, which is man's essence and central dimension. spirituality is interpreted as the core of humanity and the source of the meaning of life, the potential of various abilities and extraordinary human qualities. 3 humans have the freedom to try, endeavor, and relate, but the center of the relationship and all decisions on his iradah (anthropho-theocentric). humans are the center of all wills and all relationships (anthrophocentric). humans are the main factor in life (prima causa) 4 examining the nature and identity of humans through qauliyah verses combined with kauniyah verses, in addition to using reason concepting humans through experiments, observations and reasoning that is limited to the support of the mind, 5 religious experience can be achieved by carrying out religious rituals. religious experience is not the result of performing religious rituals. haryanto & sila | integration and interconnection of human concepts in islamic and transpersonal psychology 55 international journal of islamic educational psychology, 3(1), 2022 this difference is reasonable because the study area of transpersonal psychology is limited to empirical-experimental matters, relies on limited logical abilities, and does not refer to the qur'an as a source of absolute truth. however, this difference does not make the two opposites. on the contrary, they can complement each other to provide a holistic and integralistic understanding of human beings. conclusions based on human concepts in islamic psychology and transpersonal psychology, integration and interconnection can be found in islamic and transpersonal psychology views regarding humans in the following ways: (1). the scope of the study is to examine humans in the three dimensions of somatic (body), psychic and neotic (spiritual), (2) the central theme of theoretical studies, islamic psychology understands humans as noble beings which contain various potentials, not only physical potential but also spiritual potential (fitrah), which in transpersonal psychology literature is called the highest potential. this spiritual potential (fitrah-highest potential) makes humans manage and utilize the meanings, values and qualities of spiritual life, have the desire to live meaningfully and motivate humans to find meaning and happiness in life, and (3) spiritual awareness (transcendental), islamic and transpersonal psychology recognize that humans have spiritual awareness in the peak experiences. islamic psychology and transpersonal also have an interconnection in three respects. first, parallelization puts spirituality as the central theme in studying humans, and second, similarity (similarization) and parallelization within the scope of its study, examining humans in the somatic (body), psychic, and neotic (spiritual). third, there are similarities (similarization) regarding human qualities such as potentiality, self-actualization, love, responsibility, freedom, and spiritual powers. references al-ghazali, m. (1969). misykah al-anwar. kairo: dar al-qudsiyah. al-ghazali, m. (1964). mi’raj al-salikin, kairo: silsilat al-saqafat al-islamiyat. al-ghazali, m. (1968). ma'arij al-quds, kairo: maktab al-jundi. amuli, s. h. (1989). inner secrets of the path. element books. anas, a. (2003). menguak pengalaman sufistik: pengalaman keagamaan jamaah maulid al-diba’, girikusumo. pustaka pelajar bekerjasama dengan walisongo press semarang. haryanto & sila | integration and interconnection of human concepts in islamic and transpersonal psychology 56 international journal of islamic educational psychology, 3(1), 2022 ancok, j. (1995). psikologi islami. yogyakarta: pustaka pelajar. azhari, a. (2004). psikologi umum dan perkembangan. jakarta: teraju. baharuddin, d. (2004). paradigma psikologi islami. cet i. yogyakarta: pustaka pelajar. bastaman, hanna djumhana. (2011). integrasi psikologi dengan islam, yogyakarta: pustaka pelajar. faizah, f., & effendi, h. l. m. (2006). psikologi dakwah. kencana prenada media group. frankl, v. e. (1985). man's search for meaning. simon and schuster. nasution, h. (2013). filsafat islam. jakarta: gaya media pratama. jaenuddin, u. (2012). psikologi transpersonal, bandung: pustaka setia. jamaluddin, d. (2006). psikologi islami, alternative pendekatan lewat kacamata islam. diskusi reguler jurusan tasawuf psikoterapi, fakutas ushuluddin. kartanegara, m. (2008). kritik terhadap psikologi modern [paper presentation]. seminar: diwesternisasi pengetahuan dan islamisasi pengetahuan kontemporer. jakarta: fakultas ilmu sosial dan ilmu politik universitas indonesia. mubarok, a. (2000). jiwa dalam al-qur’an: solusi krisis keruhanian manusia modern. penerbit paramadina. mubarok, a. (2001). psikologi dakwah. jakarta: pustaka firdaus. mujidin, m. (2005). garis besar psikologi transpersonal: pandangan tentang manusia dan metode penggalian transpersonal serta aplikasinya dalam dunia pendidikan. humanitas: jurnal psikologi indonesia, 2(1), 24629. muhaya, a. (2018). konsep psikologi transpersonal menurut abu hamid muhammad al-ghazali. at-taqaddum, 9(2), 142-158. https://doi.org/10.21580/at.v9i2.2063 nawawi, r. s. (2000). konsep manusia menurut al-qur;an dalam metodologi psikologi islami. yogyakarta: pustaka pelajar. najati, m. u. (2005). psikologi dalam al-qur’an: terapi qur’ani dalam pemyembuhan gangguan kejiwaan, bandung: cv pustaka setia. https://doi.org/10.21580/at.v9i2.2063 haryanto & sila | integration and interconnection of human concepts in islamic and transpersonal psychology 57 international journal of islamic educational psychology, 3(1), 2022 poerwanto dkk, (1988). seluk-beluk filsafat islam. bandung: rosdakarya. shihab, m. q. (1996). wawasan al-quran: tafsir tematik atas pelbagai persoalan umat. mizan pustaka. zohar, d., & marshall, i. (2007). sq-kecerdasan spiritual. mizan pustaka. zuhairini, z. (2009). filsafat pendidikan islam. bina aksara. _______________________________________________ international journal of islamic educational psychology vol. 3, no. 1, june 2022 doi: http://dx.doi.org/10.18196/ijiep.v3i1.14396 role of sheikh okutagidi towards the spread of islam in ilorin emirate, north-central nigeria (1931-2016) 1idris tosho ridwan*, 1jawondo ibrahim abdulganiyu, 1,2jimba abdulhameed ishola 1university of ilorin, nigeria 2universitas muhammadiyah yogyakarta, indonesia corresponding email: idrisr1994@gmail.com citation: ridwan, i. t. (2022). role of sheikh okutagidi towards the spread of islam in ilorin emirate, north-central nigeria (1931-2016). international journal of islamic educational psychology, 3(1), 74-85. http://dx.doi.org/10.18196/ijiep.v3i1.14396 a r t i c l e i n f o a b s t r a c t article history received : 03/04/2022 revised : 18/06/2022 accepted: ,22/06/2022 ilorin is blessed with many islamic scholars engaged in da'wah activities, earning the town the proverbial title of ilu alfa (the seat of erudite muslim scholars). islamic scholars face significant challenges in adhering to islamic principles and religious proselytization. sheikh alfanla okutagidi's da'wah activities in ilorin were noticeable in islamic propagation in ilorin emirate. the study aims to examine the role of sheikh alfanla okutagidi in spreading islam in the ilorin emirate, kwara state, north-central nigeria. a qualitative methodology was adopted to achieve this objective, which relied on primary and secondary sources, including observation, oral interviews, and literature. the study revealed that he started islamic propagation using the qur'an and hadith to pass the message of islam. he was strictly against western education. to keep islam in the entire ilorin emirate, he waged war against paganists, foodstuff sellers, and alcohol sellers. therefore, sheikh alfanla okutagidi made significant contributions to the growth and, to a large extent, eradication of paganism in the ilorin emirate with fanaticism. thus, fanaticism and radicality should be omitted from the da'wah activities since islam has no compulsion, so it will not threaten the community's peace. this is an open-access article under the cc by-sa license. keywords: da’wah, ilorin emirate, islam, methods, sheikh okutagidi alfanla http://dx.doi.org/10.18196/ijiep.v3i1.14396 mailto:idrisr1994@gmail.com http://dx.doi.org/10.18196/ijiep.v3i1.14396 http://creativecommons.org/licenses/by-sa/4.0/ ridwan, abdulganiyu & ishola | role of sheikh okutagidi towards the spread of islam in ilorin emirate, north-central nigeria (1931-2016) 75 international journal of islamic educational psychology, 3(1), 2022 introduction da'wah, an arabic word, implies people's appeal toward inner and outer adherence to islam's beliefs, statements, and actions. it seeks to improve individuals' and communities' religious, moral, and behavioral conditions based on islamic teachings (bensaid, 2013). the role of da'wah in any society's religious and social development cannot be underestimated. ilorin emirate is indispensable in the da'wah activities of islamic scholars toward harmonious and peaceful co-existence. from the beginning of the 18th century, in 1817, several scholars were engaged in teaching and learning arabic and spreading islamic scholarship. bala (2015) believed da'wah could be identified in two ways. first is the teaching religion of islam, its basic elements, facts and values, and its legislation. the second identification involves spreading, conveying, inducing, communicating, and notifying the religion, such as fighting against the paganists and syncretism and inviting and convincing non-muslims to islam (sulaiman, 2014). the latter aspect of da'wah is what sheikh okutagidi has been noted for, not only in ilorin emirate but also outside. however, certain principles must be adopted if any da'i, i.e., islamic propagator, is to achieve da'wah's purpose. among these, as stated by setiawati (2019), the islamic propagator is to rely on materials from the qur'an and hadith as the method of communicating any good messages or advice to the people, and the preacher must have a detailed understanding of what he is preaching about as well as a courageous islamic faith. for this purpose, the preacher needs to have some skills to manage various psychological conditions of the audience and adjust the lesson's delivery method to influence the audience using a suitable medium. furthermore, many approaches in psychological theories can promote da'wah, such as the emotional approach, which focuses on the audience's heart and results in a positive attitude for the muslim; the motivational approach covers the element of mind or cognition, and the purification of the soul approach focuses on spirituality and strengthens behavior to understand the true life fully. all these approaches can be modeled as an integrated approach using the psychology of da'wah (ridwan, 2021). however, the preacher must indicate the best role model to be followed by every muslim as well as humanity at large; the preacher must be wise in choosing words that are honest and smooth in advising the audience; and last, the preacher must exchange views with the other parties without any atmosphere that leads to hostilities. in addition, words can awaken the heart, develop the soul, and illuminate the audience's mind (setiawati, 2019). ridwan, abdulganiyu & ishola | role of sheikh okutagidi towards the spread of islam in ilorin emirate, north-central nigeria (1931-2016) 76 international journal of islamic educational psychology, 3(1), 2022 islam and da'wah activities in ilorin towards the end of the 18th century, some muslim scholars settled in ilorin. sheikh solagberu (abdullahi tahir) and his compatriots settled at oke–sunna, sheikh muhammad mumbai, sheikh sasili, sheikh sanusi, and sheikh muhammad thanni, among others (ahmad, 2017). these scholars engaged in intensive teaching, preaching, and conversion of natives to islam. however, sheikh alimi's arrival greatly boosted arabic and islamic pedagogy and enhanced islam's spread in ilorin. through his activities, he taught the okesunna scholars half of jalalayn's tafsir (translations of the qur'an) and opened the gate for the influx of more scholars from hausa, borno, and nupelands to ilorin. the prominence of ilorin with good activities attracted islamic converted from different parts of yorubaland, nigeria, and west africa, who migrated to ilorin to learn and have a clear grasp of arabic and islamic education (oseni, 2002). at that time, ilorin welcomed islamic scholars and witnessed their exodus from the town to other parts of nigeria to learn, teach, preach, and propagate islamic principles. these phenomena continue up to the present moment (jamiu, 2014). further, ilorin has witnessed seasoned scholars who have striven relentlessly to spread the message of allah (islam) through an unwavering and undying act of da'wah. ilorin was the first to advance islam in south western nigeria articulately before sheikh salih's arrival, popularly known as shehu alimi, in the early nineteenth century. the earliest islamic scholars in ilorin before shehu alimi were mainly kanuri migrants (jimoh, 1994). they lived at okesuna (the hillock of sunnah), and their leader was mallam abdullah tahir, popularly known as solagberu (jimba, 2009). solagberu eventually made ilorin his permanent base and established okesuna as an exclusive muslim community, attracting many other migrant muslims from different parts of yorubaland (ajetunmobi, 1991). shehu alimi met some scholars in ilorin on his arrival at the okesuna. with shehu alimi's arrival, ilorin witnessed a flurry of revolutionary ideas based on sound education. shehu alimi's arrival in ilorin around 1808 opened the door for many itinerant scholars from the old oyo empire to join him and his tajdid (revolution) movement in ilorin (jimoh, 1994, pp. 418). these clerics came to ilorin to accomplish the same goals as shehu alimi, which were based on individualistic endeavors of teaching, preaching, and spiritual aid and assistance to the people of ilorin and its environs (jimoh, 1994, pp. 418). in addition, the scholars who arrived before alimi were three in number and actively participated in spreading islam throughout the yoruba land. the first group was people of fulani origin, such as sheikh sanni, sheikh maliki, sheikh ismail and others. the second group was some scholars from mali who joined shehu alimi at kobayi, such as sheikh yusuf, while the third group of islamic scholars who migrated to ilorin was scholars of sudanese origin. they all came together to form the core of islamic scholars at agbaji. sherrif musa was the progenitor of the agbaji mallams, whose origin was traced to saudi arabia (jumu'ah, 1998). ilorin became the foremost center for learning islamic studies ridwan, abdulganiyu & ishola | role of sheikh okutagidi towards the spread of islam in ilorin emirate, north-central nigeria (1931-2016) 77 international journal of islamic educational psychology, 3(1), 2022 and the arabic language. it, therefore, became the center of islamic learning before any other place in yoruba land (oseni, 2002). ilorin assisted other yoruba towns and cities spread islam through preaching and teaching. thus, it has been known as an islamic city since 1807 by shehu alimi (jimoh, 1994, pp. 422). ilorin has witnessed scholars who have contributed to the spread and development of islam within and outside the city and nigeria (jimoh, 1994, pp. 443). ilorin scholars' contributions to the spread of islam in yoruba lands cannot be overstated in the study of islamic studies and arabic, particularly in edo, ekiti, kogi, ondo, osun, osun, oyo, ogun, and lagos state (oseni, 2002). many scholars, such as sheikh kokewukobere, sheikh adam abdullahi al-ilory, sheikh abubakar ibn qasim, and a host of others, left ilorin for other towns and cities to propagate and spread the gospel of allah, while some, such as sheikh alfa agaka, sheikh imam aminu koro, and others remained in ilorin to build the imminent islam and western intellectuals and leaders. the contributions of these scholars made a landmark in the history of the spread of islam in ilorin in particular and in southwestern nigeria in general. danmole also said that "other learned mallams scattered around the region of ilorin, and they contributed largely to the consolidation of islam in ilorin (shittu & idowu, 2018). in addition, ilorin has a rich presence of islamic organizations, including ansarul islam, zumratul adabiyya, markaziyya, and zumratul mu'meenina (makondoro), to mention a few. many researchers have conducted several studies on the contributions of various islamic scholars to the propagation of islam in the ilorin emirate and beyond. however, to the best knowledge of the present researcher, there has been little or no study conducted on the peculiarities and methods of sheikh okutagidi's da'wah activities in ilorin emirate, such as fighting against idol worshipers and fighting against the unjust scale of food measurement being used by some traders in ilorin emirate, among others. this study examined the role of sheikh alfanla okutagidi in spreading islam and the peculiarities of his da'wah activities in the ilorin emirate. sheikh alfanla okutagidi: early childhood and career sheikh mohammad awwal alfanla okutagidi, popularly referred to as sheikh alfanla okutagidi, was born into the reputable family of onikankun compound, pakata in ilorin—a versed in islamic compound on august 20th, 1931 (tonile, 2020/11/14 oral interview). pious parents brought up sheikh alfanla okutagidi. his father, sheikh muhammad hadi, was a reputable islamic scholar. sheikh okutagidi inherited islamic knowledge from him. undoubtedly, the young sheikh okutagidi grew up and became a bridge toward the propagation of islam in ilorin. his mother, adiyyat hadi, was the first wife of his father. adiyyat hadi was in charge of nursing and educating alfanla okutagidi in islamic principles and doctrines (tonile, 2020/11/14 oral interview). okutagidi is the name of his ancestral family home, which was derived from the acclamation of the people of ridwan, abdulganiyu & ishola | role of sheikh okutagidi towards the spread of islam in ilorin emirate, north-central nigeria (1931-2016) 78 international journal of islamic educational psychology, 3(1), 2022 the community who used to troop to the place to acquire pure and solid (gidi) igneous rock (okuta), which was used for various purposes (abdullahi, 2020/02/16 oral interview). around 1945, sheikh muhammad hadi relocated to lagos and osogbo, making him a reputable islamic scholar within and outside ilorin. it was not taken along, but it was at osogbo, the capital of osun state, that sheikh okutagidi started to study the holy qur'an under the tutelage of his father. he went as far as onethird of the holy qur'an before he subsequently crossed over to his father's friend, baba hassan at osogbo, under whom he completed the study of the qur'an (tonile, 2020). after that, sheikh alfanla okutagidi proceeded to higher islamic studies under the tutelage of alfa abubakar tapa of bida, an islamic scholar who branded alfanla okutagidi with islamic knowledge for more than a decade (tonile, 2020/11/14 oral interview). sheikh alfanla okutagidi was brought back to ilorin around 1956 by his mother, who felt he was intellectually sound enough to operate as an islamic cleric. okutagidi's elder brother, shafi, felt contrary; therefore, he enrolled him at the zumratul mu'meenina (makondoro) arabic school of sheikh uthman baba pakata of agaka compound, which is located directly opposite the pakata roundabout in ilorin. he graduated from the school in 1961. during the acquisition of islamic knowledge, he was said to have read and been versed in a series of islamic books, among which were the quran, hadith, and linguistic books in arabic such as maqomatul-l-hariri, jurisprudent books, and voluminous religious books of prophet traditions (hadith nabawiyyat). mukhtasaru-l-akhdar, matun-l-ashmawy, muqodimatu-l-iziyah, matun-rrisalah, al-mawahizul-l-baligah, maqomatul-l-hariri, to mention a few (salman, 2020/12/14 oral interview). sheikh alfanal okutagidi's co-scholars at pakata islamic school included sheikh salman baba-lagoro, sheikh mahmud ibadi-ori, sheikh abubakar okekere, and sheikh nurudeen ijaiya. these men have shown the greatness of islam and display the importance of islamic knowledge in ilorin today (salman, 2020/12/14 oral interview). he served as an interpreter for the elderly sheikh yusuf al-abuhajiy in the pakata area, where he was famous for his knowledge of islam and the interpretation of the quran. his exceptional earned him the title of gado magaji (exceptional successor). after his graduation, he established his school at his ancestral home. he had many reputable islamic scholars today as his disciples, namely sheikh abdul-qodir imolokun ola, sheikh abdul-muttalib onisuru, sheikh abdul-wahab owonikewu, sheikh abdul-ganiyaresa, sheikh abdulkarim ike ati ola, sheikh ibrahim gbolunko, sheikh muhammad robiu gboloko, sheikh baba ojagboro, sheikh abdul-lateef al-wazir, sheikh ishaq awaye-wa-serere, sheikh muhammad jamie ishola–the deputy chief imam of robwat agodi, among others (ishaq, 2020/04/08 oral interview). sheikh muhammad awwal alfanla died on monday, the 16th of ramadan 1437ah, equivalent to june 20th, 2016, at age 85. sheikh alfanla okutagidi lived a ridwan, abdulganiyu & ishola | role of sheikh okutagidi towards the spread of islam in ilorin emirate, north-central nigeria (1931-2016) 79 international journal of islamic educational psychology, 3(1), 2022 polygamous family life. his wives include alhaja hannat alfanla, alhaja hawau segilola aduke, alhaja aishah ayoola (alhaja teacher) and alhaja afusah of kuree compound, adangba oju-ekun quarters, ilorin (ridwan, 2017). research methods the study adopted a qualitative research design, which relied on primary and secondary sources. the research sources used in the study enabled the researchers to get informants that are useful in getting the data needed for the study. therefore, the primary sources involved observation and interviewing the key informants, which included sheikh okutagidi's wives, family, disciples of sheikh alfanla okutagidi, and his community members. secondary sources were sourced from literature, including books, journal articles, and unpublished research work. the information from primary and secondary sources gathered through observation, interviews, and documentation was analyzed thematically. result role of sheikh alfanla okutagidi in spreading islam and the peculiarities of his da'wah activities in the ilorin emirate sheikh alfanla okutagidi was regarded as a foremost islamic scholar with an indepth knowledge of islam, propagating the gospel and emphasizing the need to adhere strictly to the teachings and doctrines of the prophet. his educational philosophy was rooted in the missionary activities of the zumratul mu'meenina (makondoro), with their teachings essentially on knowledge reproduction (tonile, 2020/111/14 oral interview). his educational philosophy can be traced to two main sources—the qur'an and the sunnah of the prophet muhammed. sheikh okutagidi was highly esteemed among the makondoro islamic scholars in the ilorin emirate. sheikh alfanla okutagidi was strictly against western education, wary of its ability to subsume islamic education under its wing or obliterate it (ridwan, 2017). sheikh okutagidi always emphasized the holy qur'an verses and hadith that address punishment. he used to adopt a fearless method in his da'wah with no regard for uncultured human beings or institutions except allah. he used to be methodological in selecting different categories of his audience. sometimes, he used traders, polytheists, the government, alcoholic sellers, etc., as his subjects of focus for his da'wah. he never compromised on any issue, even if he was directly affected by it in his sermon. many people loved him as a result of his objective approach to issues. he did not spare traditional rulers and government officers during his sermon (dauda, 2020/11/25 oral interview). among the methods he applied in his da'wah activities was singing. below are some examples of songs while going to his da'wah activities. ridwan, abdulganiyu & ishola | role of sheikh okutagidi towards the spread of islam in ilorin emirate, north-central nigeria (1931-2016) 80 international journal of islamic educational psychology, 3(1), 2022 subhana zili jalali subuhana-zili kamaliy zubhana-zilijamali meaning: glory be to god the most greatness, superiority, and brilliance, glory be to god, who is the most complete, glory be to god, who is the most beautiful. (tonile, 2020/111/14 oral interview). this line was usually sung at the beginning of his sermon. it noted people he was about to start preaching and enticed people to his circle whenever he conducted his da'wah activities. olohun jetemio'dara ti tenidara komomobaje olohun jetemio'dara meaning: i seek goodness from allah, those that have seen good things in their life shall not perish, i seek goodness from allah. during the song, his sermon came to an end, and people started fleeing back to their various houses. he was always with his followers returning home from his da'wah activities in a procession of singing and dancing with large turbans (tonile, 2020/111/14 oral interview). the major doctrine of sheikh alfanla okutagidi's da'wah was open condemnation and a frequent warning to the paganists. no doubt that he was distinguished in fighting idol worshipers in ilorin. (hanat, 2020/12/26 oral interview; yusuf, 2020/11/25 oral interview). idol worshipers feared him and almost ran away from their homes and villages in fear of him in the ilorin emirate and beyond (yusuf, 2020/11/25 oral interview). he successfully and single-mindedly battled against the remnants of paganism within and around the ilorin emirate between the 1960s and the late 1970s. he fought and defeated pagans who operated and intimidated the people of abemi, alore, banni, anifowoshe gaa-aremu, and isale-jagun areas of ilorin emirate to practice islam (yusuf, 2020/11/25 oral interview; tonile, 2020/11/14 oral interview). he was able to retrieve idols and charms and get them incinerated in the presence of idolators. the usual audacity of sheikh okutagidi was exceptional (yusuf, 2020/11/25 oral interview). while it attracted the applause of well-meaning muslims within and around ilorin, the pagans and their collaborators conspired against him. ridwan, abdulganiyu & ishola | role of sheikh okutagidi towards the spread of islam in ilorin emirate, north-central nigeria (1931-2016) 81 international journal of islamic educational psychology, 3(1), 2022 paganists in the ilorin emirate intimidated and prosecuted him at the magistrate's court for public disturbance. during the prosecution, he was detained for sixteen (16) days along with his disciples. he was, however, granted bail following the intervention of lawyer tunji arosanyin (tonile, 2020/11/14 oral interview). it is pertinent to note that unstable income was one of the major challenges that faced sheikh okutagidi and the organization in their da'wah activities. he relied mostly on meager donations at events such as graduation ceremonies (hawau, 2020/12/26 oral interview). despite all the nature and process of sheikh okutagidi's da'wah activities, he was able to impact positively through his teaching and preaching as well as an exemplary life on the people of ilorin emirate. thus, sheikh alfanla okutagidi could significantly contribute to the growth and, to a large extent, eradication of paganism in ilorin, which made him a mujahid (one who strives for allah) (hawau, 2020/12/26 oral interview). sheikh okutagidi's rigidity, especially during his da'wah activities, earned him the term judullah (soldier of allah) among his makondoro group of scholars. (dauda, 2020/11/25 oral interview). sheikh okutagidi's da'wah was always thought-provoking and beneficial, not only to muslims but also to non-muslims. in most cases, his da'wah was always used to frown on people's misconduct and desist from actions that could lead to destruction (yusuf, 2020/11/25 oral interview). the interview revealed that sheikh okutagidi's approach to condemning western education was rigid and led to rivalry between him and other contemporary islamic scholars in preventing his children from acquiring western education but arabic and islamic education. as part of his da'wah method, he adopted a traditional approach to pronouncing arabic words instead of the classical or modern way of the arabic language. okutagidi completely ruled out the phonological aspect of arabic studies. he usually complained about those essential ingredients with which the forerunners of arabic studies in ilorin had made the language attractive to the people of ilorin (olokoba, 2021/01/14 oral interview). sheikh alfanla okutagidi, as part of his da'wah methodology, was noted for his detest of collecting money from the audience while preaching to serve as exemplary conduct for other preachers who used to ask people for money while preaching. sheikh okutagidi frowned at people who engaged in vices and never hesitated to face challenges in the court of law, especially those adamant perpetrators of evil in public (salman, 2020/12/14 oral interview). also, sheikh okutagidi, in 1984, was against the foodstuff sellers who took joy in hiking the prices of the commodities. he took his open-air preaching to major markets such as ago market in ilorin and continuously warned against such attitudes' effects on the less-privileged. his preaches made the market sellers tag a measurement cup with his name known as the "okutagidi measurement cup" during that time. his activities earned him recognition from the emir of ilorin and allowed him to be part of the council of ulama of ilorin ((hanat, 2020/12/26 oral interview; tonile, 2020/11/14 oral interview). ridwan, abdulganiyu & ishola | role of sheikh okutagidi towards the spread of islam in ilorin emirate, north-central nigeria (1931-2016) 82 international journal of islamic educational psychology, 3(1), 2022 sheikh was also deeply involved in the successful campaign against alcoholic consumption. the interview revealed that he was bold and courageous enough to meet the seller or any joint found engaged in either selling or consuming alcohol. he often preached to them and made them realize the danger of alcohol. (abdul-jeleel, 2017/01/22 oral interview). sheikh okutagidi condemned government policy to seek permission from the government before giving sermons in ilorin. although the government knows how to entice the clergy with money, all in the name of making them hide the truth, he honored the invitation and told the truth at full length based on his belief that he preferred death over being a false prophet. kusi described his da'wah as follows. "on getting there, he frowned against the preposition moved by the government on taking permission and acquiring a topic from them before he went on board with any sermon and made them realize its consequence. he gave the advice to desist from any such action" (yusuf, 2020/11/25 oral interview). as an exemplary scholar, sheikh okutagidi was never found to be civilized with the islamic injunctions, and he attended sittings purposely to reconcile disputes and conflicts. some professional western-trained judges visited him for guidance in islamic cases and to learn from his method of jurisprudence. his desire for peace and stability in ilorin caused him to explore any misunderstanding in the town and settle several disputes in police stations, such as adewole police station, where he was relevant to the extent that he was usually called upon by the dpo when any matter arose in the station. he always went with alfa yusuf kusi to settle any dispute at this station (yusuf, 2020/11/25 oral interview). sheikh okutagidi's da'wah was successful and led to restoring the fame of ilorin as an abode of pristine islam. one of the notable achievements of sheikh okutagidi as a result of his da'wah was the conversion of a prime pagan called ajala to islam. the eminent ilorin scholars that participated in the conduct of the islamic ritual bath for the convertee were imam imale nababa, sheikh abubakar agbarigidoma, and sheikh okutagidi himself (yusuf, 2020/11/25 oral interview; tonile, 2020/11/14 oral interview). sheikh alfanla okutagidi's method and lifestyle were spartan, in which he took responsibility for his students, most of whom lived with him. his students were trained to live without luxury, and he served as a frugal example. he took no payment for training except what was willingly given. he placed little emphasis on the mastery of arabic as a modernist reformer. he argued that piety is more important than mastery of arabic (aliyu, 2015). he imbibed in his students a great reverence for his teachers that remained with them beyond their mentorship days (tonile, 2020/11/14 oral interview). ridwan, abdulganiyu & ishola | role of sheikh okutagidi towards the spread of islam in ilorin emirate, north-central nigeria (1931-2016) 83 international journal of islamic educational psychology, 3(1), 2022 discussion the first findings of sheikh okutagidi's da'wah methodology revealed that his educational philosophy in this study was traced to two main sources – the qur'an and the sunnah of the prophet muhammed. okutadigid stuck to the primary source of islamic teaching as the basis for his da'wah activities. this finding aligns with setiawati (2019), stating that the islamic propagator must rely on the qur'an and hadith materials for da'wah activities. the second finding of the methods of da'wah activities of sheikh okutagidi revealed that he always sings before and after his da'wah activities. this result is in line with the findings of sulaiman (2014), revealing that singing during the da'wah activities enticed people to the circle during the da'wah activities and was used as a warning to adulterated and non-believers of islam. also, sheikh alfanla okutagidi, found in this study, was noted for fighting against idol worshipers in his da'wah activities. this result supports sulaiman (2014), whose findings indicated the da'wah activities of shaykh musa ibrahim ajegbemokefere in ekiti, who waged war against idol worshipping and syncretism and reshaped the lives of many ekiti from the abyss of lawlessness. the last finding obtained from this study revealed that sheikh alfanla okutagidi shaped the lives of people through islamic injunctions to correct any vices such as hikes in food prices, drinking of alcoholic beverages, fornication, distasteful of collecting money from the audience while preaching, and lastly, disputes to sustain peace and stability in ilorin. bensaid (2013) revealed that da'wah activities played a significant role in change, reform, and improvement in the religious, moral, and behavioral conditions of individuals and communities based on islamic teachings. conclusions sheik alfanla okutagidi's role in spreading islam and his da'wah activities cannot be ignored in the research conducted in the ilorin emirate. he noted the need for non-muslims in the ilorin emirate to be reformed. he, therefore, started preaching the message of islam using the qur'an and hadith in the town. he was a scholar of the highest caliber who had devoted his life to the propagation of islam and faced persecution from the traditional worshippers within and outside ilorin but survived them. to keep islam in the entire ilorin emirate, he waged war against paganists, foodstuff sellers, and alcoholic sellers, among others. thus, sheikh alfanla okutagidi could significantly contribute to the growth and largely eradicate paganism in the ilorin emirate. he strengthened people's attitudes toward islam and settled the dispute for the people of the ilorin emirate. his da'wah activities earned him the term judullah (soldier of allah) among his makondoro group of scholars. in conclusion, sheikh okutagidi's total rejection of western education to his children and his disciples has made his da'wah inimical to their progress, although he enthusiastically insisted that his message was meant purely to reform the islamic practices in ilorin emirate and led them ridwan, abdulganiyu & ishola | role of sheikh okutagidi towards the spread of islam in ilorin emirate, north-central nigeria (1931-2016) 84 international journal of islamic educational psychology, 3(1), 2022 to the path of true muslim. in reality, okutagidi da'wah activities in ilorin showed every sign of religious fanaticism towards paganist and syncretism, which in contemporary society may lead to religious crises in the town. references abdul-jeleel, 22/01/ 2017). 38years, okutagidi compound, ilorin, oral interview. abdullahi, a. (16/02/2020). 41years, okutagidi compound, ilorin, oral interview. agetunmobi, m. a. (1991). islamic scholars of ilorin and their place in yorubaland. journal of muslim minority affairs, 12(1), 135-147. https://doi.org/10.1080/02666959108716194 ahmad, s. a. (2017). ilorin manuscripts in arabic and the production of knowledge since the 19th century. centre for ilorin studies (cils). 4th annual public lecture of the centre university of ilorin, ilorin, nigeria. aliyu, s. a. (2015). transmission of learning in modern ilorin: a history of islamic education 1897-2012 (doctoral dissertation, leiden university). netherlands. bala, a. a. (2015). the role of da'wah in the introduction and spread of islam in hausaland (northern nigeria). iosr journal of humanities and social science (iosr-jhss), 20(8): 28-34. https://www.iosrjournals.org/iosrjhss/papers/vol20-issue8/version-1/f020812834.pdf bensaid, b. (2013). on islamic da'wah and sustainable development. world journal of islamic history and civilization, 3(2): 48-56. http://www.idosi.org/wjihc/wjihc3(2)13/1.pdf dauda, a. (25/11/2020). 54years, eruda ilorin, oral interview. hanat, a. (26/12/2020). 63years, okutagidi compound, ilorin, oral interview. hawau, a. (26/12 2020). 52years, okutagidi compound, ilorin, oral interview. ishaq, a. (08/04/ 2020). 54years oju-eku, ilorin, oral interview. https://doi.org/10.1080/02666959108716194 https://www.iosrjournals.org/iosr-jhss/papers/vol20-issue8/version-1/f020812834.pdf https://www.iosrjournals.org/iosr-jhss/papers/vol20-issue8/version-1/f020812834.pdf http://www.idosi.org/wjihc/wjihc3(2)13/1.pdf ridwan, abdulganiyu & ishola | role of sheikh okutagidi towards the spread of islam in ilorin emirate, north-central nigeria (1931-2016) 85 international journal of islamic educational psychology, 3(1), 2022 jamiu, f. o. (2014). contributions of ilorin scholars to arabic and islamic studies in yoruba land: focus on shaykh adam abdullah al-iluri. african journal of history and culture, 6(8), 112-118. https://doi.org/10.5897/ajhc2014.0193 jimba, s. (2009). ilorin and its imams and alfas, part one chapter eight in a chronicle of ilorin. samaki publisher, nigeria (ltd). jimoh, l. a. k. (1994). ilorin: the journey so far. lak jimoh. jumu'ah, y. k. (1998). contribution of ash-shaykh ahmad rufai to arabic and islamic learning in yoruba land. alore: ilorin journal of the humanities, 9(1). olokobo, n. (14/01/2021). 48years, department social sciences education, university of ilorin, ilorin. oseni, z. i. (2002). prose and drama in nigerian literature in arabic: the journey so far: thursday, january 31st, 2002. library & publication committee (2002), university of ilorin. ridwan, i. t. (2017). the contributions of sheikh alfanla okutagidi to the spread of islam in ilorin emirate, 1931-2016. [bachelor thesis, university of ilorin]. nigeria. salman, b. (14/12/2020). 86years, agoro compound ilorin, oral interview. setiawati, r. (2020, november). the urgency of psychology for the dakwah of islam. in 1st raden intan international conference on muslim societies and social sciences (riicmusss 2019) (pp. 89-94). atlantis press. https://dx.doi.org/10.2991/assehr.k.201113.017 shittu, a. d. & idowu, a. r. (2018). trends in dacwah activities in ilorin: an appraisal of the jabata group. ilorin journal of religious studies, 8(1): 51-62. https://www.ajol.info/index.php/ijrs/article/view/181090 sulaiman, k. d. o. (2014). a study of da’wah activities of late shaykh musa ibrahim ajagbemokeferi in ekitiland of south western nigeria. world journal of islamic history and civilization, 4(1), 10-19. https://idosi.org/wjihc/wjihc4(1)14/2.pdf tonile, o. (14/11/2020). 45years, okutagidi compound, ilorin, oral interview. yusuf, k. (25/11/2020). 61years, kusi compound, pakata, ilorin, oral interview. https://doi.org/10.5897/ajhc2014.0193 https://dx.doi.org/10.2991/assehr.k.201113.017 https://www.ajol.info/index.php/ijrs/article/view/181090 https://idosi.org/wjihc/wjihc4(1)14/2.pdf _______________________________________________ international journal of islamic educational psychology vol. 1, no. 2, december 2020 doi: https://doi.org/10.18196/ijiep.v1i2.10011 the impact of social environment on the sexual selfregulation of university students in uganda 1musa muwaga, 2fuad nashori*, 2achmad sholeh 1department of psychology, school of arts and social sciences, kampala university, uganda 2department of psychology, faculty of psychology and socio-cultural sciences, universitas islam indonesia, indonesia *corresponding email: fuadnashori@uii.ac.id citation: muwaga, m., nashori, f. & sholeh, a. (2020). the impact of social environment on the sexual self-regulation of university students in uganda. international journal of islamic educational psychology, 1(2), 75-88. doi: https://doi.org/10.18196/ijiep.v1i2.10011 a r t i c l e i n f o a b s t r a c t article history received, 12/10/2020 revised, 13/11/2020 accepted, 08/12/2020 most societies consider sexual self-regulation to represent a general temptation control mechanism, postponing gratification. this study aims to determine the social environment's impact on university students' sexual self-regulation in uganda. the data were obtained using convenience technique sampling of undergraduate students at university "x" in uganda. students voluntarily completed the questionnaire in a regular classroom setting. the questionnaire elicited information regarding sexual regulative capacities like seeking accurate information from social environments like family, peer, and university environments. the data were analyzed using both univariate analyses (chi-square and analysis of variance and logistic regression. the results indicated that the social environment had a positive and significant relationship with sexual self-regulation and university students with a value of 1t1 ≥1.96, and factor loading≥0.50 was significant. these results should be considered by those working with university students in human sexuality and human development. this is an open access article under the cc–by-sa license. keywords attitudes sexual self-regulation social environment religious values university students http://creativecommons.org/licenses/by-sa/4.0/ muwaga, nashori & sholeh | the impact of social environment on the sexual self-regulation of university students in uganda 76 international journal of islamic educational psychology, 1(2), 2020 p. 75-88 introduction according to the united nations international children's emergency fund (unicef), adolescents can be categorized by three stages: 10-13 years old as early adolescents', 14-16 years old as middle adolescents', and 17-19 years old as late adolescents. based on the developmental perspective, adolescence is a very challenging time with various conflicts. physically, adolescents' bodies are getting mature, then, cognitively, they tend to learn of a different future, and emotionally, shifting relationships with family and peers plays a crucial role in defining their experiences (lauren & sharlene, 2012). adolescence is one of life's most fascinating and complex transitions, a time of accelerated growth and alters second solely to infancy; a time of broadening horizons, self-discovery, and emerging independence, a time of transformation from childhood to adulthood, helping to begin is associated with profound biological, physical, behavioral, and social transformations that roughly correspond with the move to university or higher education. in these confusing years, young people experience a great deal of development, excitement, doubt and confusion (blanchard, zucker, siegelman, dickey, klassen, 1998). relationships between family and peers provide a new significance. others have little more than a blurred picture of the future as they embark on a protracted quest for paths to promising adulthood. in cultures worldwide, adolescents' onset is closely synchronized with the hormonal changes in puberty (fried, 2015). today, in the most technologically sophisticated nations, puberty, on average, starts two years earlier than it did a century ago, and the transition to maturity will take ten years or longer. early adolescence, which includes the sexual and psychological awakening of puberty and new social struggles, spans from about 10 to 14 years of age (frost & meyer, 2009). middle puberty, a period of increased autonomy and creativity, is between fifteen and seventeen. late puberty, occurring among those who defer their entrance into adult positions due to educational or social reasons, can vary from 18 to 20 years of age. a time of opportunity and risk for most young people, the teenage transition provides a great opportunity and excitement, if also hardship and disappointment. some students have noted that, contrary to common wisdom, adolescents as a group are not necessarily troublesome, in comparison, and victims of "hormone hype" for many, experience is surprisingly smooth, mainly where family relationships are based on an appreciation of adolescent developmental needs. overall, teens' supportive relationships with their families are much less stormy than commonly believed (iskandar, setiono, agustiani, & muwaga, 2013). in vital adolescent years, most parents have a significant influence on their offspring, helping shape their sense of self and influence their possible life decisions. peers also have a positive effect on an adolescent, contributing to their muwaga, nashori & sholeh | the impact of social environment on the sexual self-regulation of university students in uganda 77 international journal of islamic educational psychology, 1(2), 2020 p. 75-88 self-esteem (mujiyati & adiputra, 2018), sense of identity (ragelienė, 2016), and achievement (hayes et al., 2015; mikami et al., 2017). peer support is often extremely relevant for those whose parents are emotionally distant, strongly negative, or casually neglectful. despite reassuring results, teenagers face demands and desires and risks and dangers more frequent and more severe than they were a century earlier. millions are growing up under conditions that do not satisfy their long-term requirement for ideal development. they give way to peer forces to use drugs and alcohol and cigarettes, to have intercourse and participate in antisocial behaviors (iskandar et al., 2013). according to ridge and feeney (1998), amid serious efforts and investment in providing sexual knowledge, there is only minimal impact among young people. awareness about sexual activity by most adolescents' 'little' myths and misconception of sexuality, pregnancy, and sexual health are widespread among adolescents. as the conversation about sex or sexual education is something "taboo", especially in several countries such as asia. some skeptics argue that it encourages promiscuity among young people and believes that this problem should be avoided to "wake sleeping bears" (leung, shek, leung, & shek, 2019). adolescents face legal, social and cultural challenges to accessing factual and useful knowledge about sexual behavior. the knowledge they get from the textbooks is not enough to address the complicated problems of daily life. social media, such as daily newspapers, television, the internet, and radio, are not credible sources of knowledge and have become critical secondary sources when teenagers are anxious to obtain correct and reliable responses about their sexual behavior. sexual self-regulation is how adolescents regulate their sexuality (iskandar et al., 2013). to date, research that supports adolescents' intrinsic and extrinsic sexual self-regulative capacities, particularly in the domain of psychology, is nonexistent. having sexual self-regulative ability during adolescence is an invaluable tool that is only rarely given due focus in conventional psychological research (iskandar et al., 2013). based on the findings available from different researchers, they are always quick to conclude that adolescents' sexual behaviors increase due to changes in a social environment consisting of family, peers and learning institutions (iskandar et al., 2013; ridge & feeney, 1998). social environments are dynamic and change over time as the result of both internal and external forces. there are relationships of dependency among different local areas' social environments because these areas are connected through more extensive regional, national, and international social and economic processes and power relations (barnett & casper, 2001). the changes in the social environment have also been related to changes in the economy, where the higher number of parents working outside the home has more than doubled since the 1970s. the interaction of changes in social environment and employment has increased the amount of time that adolescents spend unsupervised by adults, yet others as they advance in their educational muwaga, nashori & sholeh | the impact of social environment on the sexual self-regulation of university students in uganda 78 international journal of islamic educational psychology, 1(2), 2020 p. 75-88 career; they get separated from their immediate yet significant persons in their lives, therefore increasing the time that they spend alone or with peers. the problems with unsupervised time of adolescents are at least two. first, it provides ample opportunities for adolescents to engage in behaviors that adults might disapprove of or prohibit if they were present. these include behaviors that must be appealing to adolescents', such as alcohol use and sexual intercourse linked to adulthood, maturity, and independence, yet is also health-compromising (fried, 2015; noviva & wahyono, 2020). the developmental need of adolescents for independence and their desire to attain adult status and maturity provide an incentive for them to engage in what they see as adult behaviors. more significant unsupervised time may prematurely grant both independence and emotional emancipation from the family. in the other hand, a prolonged positive atmosphere for adolescents, with incremental moves towards autonomy, tends to improve the health behavior of adolescents (fried, 2015). however, the researcher has not come across data or research findings that show changes in the social-environment. simple surveys use single value approaches that do not give comprehensive or detailed explanations about the social environment's functioning with adolescents' sexual behaviors. the researcher appreciates available research findings concerning adolescents' development and their sexual behaviors. however, there's a need for more studies to explore how the social environment influences adolescents' sexuality. there are all reasons to believe that the increase in sexuality among adolescents is due to failures of sexual self-regulation among adolescents and not only failures or changes in the social environment alone. the study conducted by iskandar et al. (2013) showed the relationship between the social environment and adolescents' sexual self-regulation, affecting sexual self-regulation. adolescents' lacked the skills to structure their environment, seeking assistance from significant others, for example, parents and university environment. they also revealed that adolescents' lacked the efficacy to stick to their set goals and came to conform to peers' pressure and weak self-efficacy to control their emotions concerning sexual desires. in this research, the social environment will investigate from the point of view of bandura, which argued that the family, peers and learning institutions have a significant impact on adolescent behavior and that the family is the most important venue for social interaction and participation, "with parents playing a vital role in the schema of adolescent behavior, even though the impact of the family gets weaker in middle adolescence because the center of a youth's activities step by step moves from home to high education and peer networks, the trend towards decreasing communication effects between parents and their children continues as adolescents enter later adolescence when new forms of commitment to conventional activities replace attachment and communication to parents and become a significant source of the bond to the traditional society for young adults. bandura proposes that individuals follow right and wrong muwaga, nashori & sholeh | the impact of social environment on the sexual self-regulation of university students in uganda 79 international journal of islamic educational psychology, 1(2), 2020 p. 75-88 principles, which serve as guides and disincentives for self-creation behavior. in this regulatory process, people monitor their conduct and the conditions under which it takes place, judge it about moral standards and regulate their behavior by their consequences. individuals do what gives them happiness and a sense of self-worth. individuals renounce actions that contradict their values because such behavior can lead to self-condemnation. self-sections shall be performed in compliance with national guidelines (iskandar et al., 2013). this study examines the impact of the social environment on university students' sexual selfregulation in uganda. methods participants the participants in this study were 408 undergraduate students at kampala university. the research participation was voluntary, and all participants remained anonymous. all students attending classes on days data were gathered and allowed to participate in the analysis. few students refused to participate; the approximate figure was more than 90%. data collection data was obtained using convenience technique sampling. the data collection method was carried out by the scale of sexual self-regulation, the social environment, and many demographic factors. for this research's objectives, students were asked about their participation (yes or no) in the following sexual self-regulation behavior: 1) sexual intercourse, necking, petting, 2) sexual intercourse in the last month. these items are commonly used in studies regarding sexual behaviors; relatively few studies have examined sexual selfregulation. social environment factors such as families, peers and the university environment were also used in the questionnaire. adequate reliability of items (cronbach's alpha =.63) was recorded in previous studies, where items were used as a single six-point scale representing participants' understanding of the social environment's view of sexual self-regulation. since the researcher was studying sexual self-regulation before marriage, the participant's voluntary questionnaire was conducted within the regular class schedule, and the institutional review board (irb) 's approval was granted before the study. data analysis data were analyzed using both univariate analyses (chi-square and analysis of variance and logistic regression to investigate the impact of social environment on sexual self-regulation of university students in uganda. results this study is intended to test the social environment's impact on university students' sexual self-regulation in uganda empirically. the result can be seen in the table below. muwaga, nashori & sholeh | the impact of social environment on the sexual self-regulation of university students in uganda 80 international journal of islamic educational psychology, 1(2), 2020 p. 75-88 table 4.1 goodness of fit for social environment model when the value of 1t1 ≥1.96, then the causal relationship is significant, and from the calculations, the value of t l >1.96 so that the measurement models significant, factor loading≥0.50, is said to be very significant, from the calculations, factor loading of aspects were above ≥0.50, with construct reliability of .774.therefore, the hypothesis that, social environment influence adolescents sexual behaviors through religious values, sexual self-regulation and attitudes, results indicates that; 𝑥2= 1.1087, df= 443, p-value= 0.00; rmsea= 0.01; rmr = 0.04; gfi = 0.91; agfi = 0.93. the result of standardized direct coefficient for an integrated social environment model, the correlation between social environment and religious values emerged as (0.582) or 33.64% of the variance of adolescents religious values are accounted for by social environment which emerged to be statistically significant at (p< 0.05), while the remaining 66.36% of the variance is accounted for by factors outside this study, the correlation between social environment and sexual selfregulation is (0.222) or 04.84% of the variance is accounted for by social environment found not to be statistically significant at (p > 0.05), while the remaining 95.16% of the variance is accounted for by unique factors, correlation of social environment and attitudes is (0.892) or 79.21% of the variance is accounted for by social environment revealed to be statistically significant at (p< 0.05), while 20.79 of the variance is accounted for by other unique factors, these correlations suggests that the variables are somewhat related, as would be expected given the fact that it was hypothesized that these aspects influence adolescents sexual behaviors. however, these correlations are not so high. this result suggests that they are all measuring the same construct; the social environment significantly influences religious values and attitudes but not sexual self-regulation. furthermore, the hypothesis test result indicates that the family environment influences adolescents' sexual behaviors through religious values, sexual selfregulation and attitudes. testing the family environment reveals the goodness of fit measurement with the available data. therefore, the hypothesis that family environment influence adolescents’ sexual behaviors through religious values, sexual self-regulation and attitudes, results indicates that 𝑥2 = 1,690, df = 300, pvalue = 0.00; rmsea=, 049; rmr = .461; gfi = .925; cfi = .940. the goodness of fit index (gfi) predictive fit index estimates chi-square (df) smaller value 491.01 (443) 1.1087 p (close fit) p ≥ 0.05 0.00 rmsea rmsea ≤ 0,08 0.01 rmr rmr ≤ 0,05 0.04 gfi gfi ≥ 0,90 0.91 cfi cfi ≥ 0,90 0.93 muwaga, nashori & sholeh | the impact of social environment on the sexual self-regulation of university students in uganda 81 international journal of islamic educational psychology, 1(2), 2020 p. 75-88 table 4.2goodness of fit for family environment model the goodness of fit index (gfi) predictive fit index estimates chi-square (df) smaller value 507,097 (300) 1,690 p (close fit) p ≥ 0.05 ,000 rmsea rmsea ≤ 0,08 ,049 rmr rmr ≤ 0,05 ,461 gfi gfi ≥ 0,90 ,925 cfi cfi ≥ 0,90 ,940 the result of standardized direct coefficient for family as a social environment that influence adolescents sexual behaviors through religious values, sexual selfregulation and attitudes; the coefficient between family environment and religious values is (0.412) or 16.81% of the variance of adolescents religious values are accounted for by family environment and was revealed to be statistically significant at (p< 0.05), while the remaining 83.19% of the variance is accounted for by factors outside this study, the coefficient between family environment and sexual self-regulation is (-0.052) or -2.5% of the variance is accounted for by family environment not statistically significant at (p> 0.05), while the remaining 102.5% of the variance is accounted for by unique factors, correlation of family environment and attitudes is (0.532) or 28.09 % of the variance is accounted for by family environment statistically significant at (p< 0.05), while 71.91% of the variance is accounted for by other unique factors but not family environment. result and discussion the results shown in the following paragraphs give a variety of examples of the complex interactions between adolescence and the social environment and how these relationships may have different behavioral roots, serving multiple roles during adolescent development. the need to transgress societal norms and experience new sensations or new roles is generally more substantial among teens, especially in a family environment. in general, teenagers are less satisfied with communication from their families' implicit information concerning sexual behaviors. they struggle to grasp its utility and feel less confident about their behavior. in reality, they have unpredictable chances of having intercourse because of their present troubled situation of lacking accurate and reliable information from their role models. based on the fact that expectations characterize teenagers aged 19-21 at university "x" to achieve an educational career, their engagement in sexual behavior of intercourse but not necking and petting are deemed irreproachable. this situation of low religious values of adolescents aged 19-21 appears to be more multifaceted. while they are somewhat unsatisfied with a family muwaga, nashori & sholeh | the impact of social environment on the sexual self-regulation of university students in uganda 82 international journal of islamic educational psychology, 1(2), 2020 p. 75-88 environment that provides them with implicit sexual information, results emerged with a significant relationship between adolescents' sexual regulation and sexual behaviors. however, how adolescents develop these capabilities without being externally supported remains a question of debate. this condition is not a remote observation because research findings on how self-regulation develops among adolescents are inconclusive. some contend that it is externally stimulated, while others believe that it is internally developed and possible that late adolescents are given their formal cognitive development stage and experience outside their social surroundings. they might have got more information about sexual self-regulation, but they put adolescents at a flash to moderately regulate their sexual behaviors because they were obtained outside reliable sources. sexual behaviors demonstrate to adolescents and their peers have exceeded their child status and will be embraced by a group of sexually active peers, thereby earning more acceptance and popularity (rosario, schrimshaw, hunter, & braun, 2006). adolescents who have had sexual behaviors spend more time with and receive more generous support from their friends, confirmed in the present study where adolescents are engaged in petting behaviors, having a commitment and spending time together. sexual behavior is more deeply felt where teenagers have insufficient social capital, as proved by findings that social settings do not work to their desires and engage with teenagers regarding sexual self-regulation: self-monitoring, selfefficacy, and self-evaluation. for example, adolescents adopted promiscuous sexual behavior patterns of necking and petting because such behaviors are counted less on their social environment, family, university and peers. these adolescents' perspectives provide a significant resource for developing individual cognitive, emotional and social capacities not well-guided. sexual behavior becomes the standard to look more mature and identify one from others. for adolescents in the current study, sexual behaviors of petting were deemed as appropriate. not only do they want to act like and emulate their colleagues, but they want to show themselves by seeking to exceed their colleagues elsewhere. given their biological changes that dictate their ague for sexual behavior, adolescents thoroughly regulate their sexual behaviors because they feel constrained to hide them from their friends and family members. alternatively, they opt for unidentified sexual behaviors such as necking and petting to maintain social harmony in the environment where they function. the social cogitative theory of self-regulation claims that adolescents govern their actions based on specific learned competencies or principles of religious principles and perceptions of what they know, their talents, knowledge of moral rules and regulations, and their cognitive abilities to create behaviors (iskandar et al., 2013; ridge & feeney, 1998). since the social cognitive theory of selfregulation was the driving force of the present study, it is asserted that adolescents aged 19-21 at university "x" in uganda have not yet acquired muwaga, nashori & sholeh | the impact of social environment on the sexual self-regulation of university students in uganda 83 international journal of islamic educational psychology, 1(2), 2020 p. 75-88 competencies of religious values. whereas religiosity plays an important role in adolescent sexual activities, greater individual religiosity has been correlated with a lower risk of engaging in any sexual behavior (quinn & lewin, 2019), the skills and awareness concerning sexual behaviors of necking and petting, despite their strong evaluative and behavior beliefs of attitudes toward sexual behaviors, they engage in such behaviors because they lack sexual self-regulative competencies and lack clear social standards from their immediate environment of what constitute sexual behaviors, this research has immensely demonstrated that adolescents studied cannot monitor their behaviors and conditions under which behaviors of necking and petting occurs. adolescents evaluate such behaviors as expected and are within the limits and standards of their social environments. this situation is indicated in their strong sexual self-regulative capacities toward sexual intercourse. there are social and personal consequences attributed to such behaviors. hines, brook, and conway (2004) have identified social cognitive self-regulation in individuals when they do actions that give them pleasure and self-esteem; they withdraw from activities in which they breach their moral values because such conduct brings selfcondemnation, and self-restraint holds conduct in line with internal standards. it must be evoked that adolescents aged 19-21 in the present study freely engage in sexual behaviors of necking and petting but not intercourse and could be attributed to the fact that adolescents attitudes towards sexual behaviors were predictive of what behaviors they evaluated as fitting based on their cognitive levels of development, taking the social cognitive theory of self-regulation (kendler, thornton, gilman, & kessler, 2000). individuals never participate in harmful acts until they have justified the morality of their conduct on their own. in this situation, adolescents' sexual behaviors of necking and petting are morally justified and socially accepted because they serve the social worth and personal purpose of continuing with the educational pursuit and being free from disease and pregnancies in case of intercourse. in islam, young people who are deeply committed to their values should be less likely to compromise their religious ideals (adamczyk & hayes, 2012). however, adolescents aged 19-21 at university "x" in uganda have not internalized islamic religious values of sexual behaviors, revealing their relaxed approval of petting and necking as the behaviors that give them satisfaction. taking this analysis further, adolescents fear social consequences from their social environment of family, university, and peers in case of intercourse than those assigned by religious teachings. one reason could be that social consequences as physical yet religious consequences are ideological of which adolescents aged 19-21 have not attained the formal operational stage of reasoning from an abstract, but their reasoning is based on concrete proof. adolescents aged 19-21 at "x" university also mastered evolving sexual feelings and developing a sense of sexual identity, yet this calls for life skills like sexual self-regulation. as adolescents struggle to develop their identity in the social muwaga, nashori & sholeh | the impact of social environment on the sexual self-regulation of university students in uganda 84 international journal of islamic educational psychology, 1(2), 2020 p. 75-88 environment, adolescents studied lacked sexual self-regulative capacities of selfmonitoring and self-evaluation. results from the peer environment indicate that adolescents' communication and approval of peers having sex was predicative of sexual behaviors of necking and petting because their social environment does not place constraints on such behaviors. the social environment is revealed not to influence necking and petting sexual behaviors. it may be due in part to the fact that the social environment becomes more permissive to such behaviors. sexual self-regulation of adolescents also revealed that their self-evaluation was negative, meaning that these individuals evaluate their sexual behaviors of necking and petting as being not as a result of their own making but factors beyond their reach, adolescents that hold defensive ideas and doubt their ability to the regulator of their behaviors lack adaptive capacities and are not committed to change because of their strong self-efficacy towards sexual behaviors of necking and petting but not intercourse. the form of sexual behaviors that an adolescent engages in depends on a diversity of factors. its regarded inappropriate in ugandan culture to engage in intimate sexual behaviors and prohibit premarital childbearing before marriage (ariho & kabagenyi, 2020). even if some adolescents feel sexual urges, adolescents may limit their urges by sexual self-regulation, while, once they have come to trust each other and develop some degree of intimacy, they may engage in more sexual communication without interfering with their social environments. if this is right, the sexual self-regulatory ability will have a larger effect on an individual's sexual behavior, either by controlling his or her actions or by giving in to his or her impulses to a considerable degree, as has been seen in the present research, that all dynamics of the social environment are not crucial to adolescent sexual self-regulation. the family environment was analyzed by bandura and thornberry, who concluded that bonding and contact with parents (e.g., interpersonal interaction between the parent and the child; communication patterns; parental abilities, such as supervision and discipline; parent-child conflict; and the like) had a more significant effect on the lives of adolescents, the family is the most salient arena for social interaction and involvement, with parents play a vital role in regulating the actions of adolescents, but the power of the family is diminished in the middle of puberty as the focus of youth interaction increasingly transitions from home to higher education and peer networks. the movement towards declining attachment results to parents persists as teens reach puberty, where new ways of engagement to traditional behaviors (e.g., employment) and one's family largely overtake attachment to parents and become a significant source bond to the traditional community for young adults. furthermore, for a family environment, religious values were significant towards adolescents' sexual self-regulation. although adolescents religious values towards sexual behaviors were insignificant, it is essential to strengthening their sexual self-regulative capacities, linking this to the onset of adolescence muwaga, nashori & sholeh | the impact of social environment on the sexual self-regulation of university students in uganda 85 international journal of islamic educational psychology, 1(2), 2020 p. 75-88 significantly increase sexual arousal and, with the example set by youth global culture companions, they are likely to begin petting as this activity provides the first ejaculation in adolescence. since the social environment influences sexual behaviors through attitude change, sexual behaviors have consequences for unwanted pregnancies and diseases. it leaves adolescents desperate, thereby looking for other safe possible alternatives to sexual behaviors. the activity of petting among adolescents is widespread because it results in orgasm among adolescents, and the absence of social environment or religious objection to petting among teenagers whose biological changes call for sexual experimentation. by petting, adolescents preserve their virginity even though they may achieve orgasm; this means they still value virginity much as the previous generations valued it. this result is consistent with the previous study, which showed that 37% of males and 49% of females did not have sexual intercourse (agardh, emmelin, muriisa, & östergren, 2010). sexual self-regulation of adolescents studied was found to be conflicting in all social environments that are family, university and peers, and it emerged that self-monitoring from an integrated composite of the social environment was 56% while self-efficacy was slightly higher with 82% and self-evaluation -54%. these results reveal that adolescents aged 19-21 at university "x" their sexual self-regulative capacities are in negatives that are -56%, meaning that these people cannot structure their environment through searching for information and rejecting deviant peers. a simple glance at self-efficacy revealed that adolescents aged 19-21 at university "x" in uganda, their self-efficacy emerged to be 82%, meaning that these adolescents are willing to monitor and structure their environment for appropriate sexual behaviors. however, these adolescents lack the adaptive capacities of self-evaluation, that is -54%. this result means that despite their self-efficacy to monitor their behaviors and environment, they are self-handicapped because they fear losing their friends who engage in sexual behaviors and seeking sexual information from their social environment that would render them promiscuous. this study still has several limitations involving limited subjects, so it was not easy to be generalized to the existing populations. it is crucial to pick variables carefully to completely cover the domain of sexual self-regulation since experiments have been appropriate with a few components and a small sample design and are thus flawed due to a lack of sampling of both variables and various subjects relevant to the topic of sexual self-regulation. conclusion the findings of the study demonstrated how social environments significantly influenced adolescent's sexual self-regulation. the social environment significantly influences adolescent sexual self-regulation through modification of attitudes. the absence of a significant relationship between social environment and sexual self-regulation is attributed to ugandan culture, where discussion or muwaga, nashori & sholeh | the impact of social environment on the sexual self-regulation of university students in uganda 86 international journal of islamic educational psychology, 1(2), 2020 p. 75-88 explicit information about sex is regarded as taboo. however, results demonstrated that social environments indirectly influence adolescents' sexual self-regulation through religious values and attitudes for a family environment. longitudinal research aiming at developing sexual self-regulation skills among adolescents is strongly recommended. the environment in which adolescents are trained to encourage sexual self-regulation during their education needs to be investigated. references adamczyk, a., & hayes, b. e. (2012). religion and sexual behaviors: understanding the influence of islamic cultures and religious affiliation for explaining sex outside of marriage. american sociological review, 77(5), 723– 746. https://doi.org/10.1177/0003122412458672 agardh, a., emmelin, m., muriisa, r., & östergren, p.-o. (2010). social capital and sexual behavior among ugandan university students. global health action, 3(1), 5432. https://doi.org/10.3402/gha.v3i0.5432 ariho, p., & kabagenyi, a. (2020). age at first marriage, age at first sex, family size preferences, contraception and change in fertility among women in uganda: analysis of the 2006–2016 period. bmc women's health, 20(1), 8. https://doi.org/10.1186/s12905-020-0881-4 barnett, e., & casper, m. (2001). a definition of "social environment." american journal of public health, 91(3), 465a – 465. https://doi.org/10.2105/ajph.91.3.465a blanchard, r., zucker, k. j., siegelman, m., dickey, r., & klassen, p. (1998). the relation of birth order to sexual orientation in men and women. journal of biosocial science, 30(4), 511–519. https://doi.org/10.1017/s0021932098005112 fried, r. a. (2015). no irish need deny: evidence for the historicity of nina restrictions in advertisements and signs. journal of social history, 49(4), 829– 854. https://doi.org/10.1093/jsh/shv066 frost, d. m., & meyer, i. h. (2009). internalized homophobia and relationship quality among lesbians, gay men, and bisexuals. journal of counseling psychology, 56(1), 97–109. https://doi.org/10.1037/a0012844 hayes, d., blake, j. j., darensbourg, a., & castillo, l. g. (2015). examining the academic achievement of latino adolescents. the journal of early adolescence, 35(2), 141–161. https://doi.org/10.1177/0272431614530806 muwaga, nashori & sholeh | the impact of social environment on the sexual self-regulation of university students in uganda 87 international journal of islamic educational psychology, 1(2), 2020 p. 75-88 hines, m., brook, c., & conway, g. s. (2004). androgen and psychosexual development: core gender identity, sexual orientation, and recalled childhood gender role behavior in women and men with congenital adrenal hyperplasia (cah). journal of sex research, 41(1), 75–81. https://doi.org/10.1080/00224490409552215 iskandar, z., setiono, k., agustiani, h., & musa, m. (2013). the influence of value systems and sexual self-regulation towards adolescent's sexuality. indian journal of positive psychology, 4(2), 315–320. https://doi.org/10.15614/ijpp/2013/v4i2/49914 kendler, k. s., thornton, l. m., gilman, s. e., & kessler, r. c. (2000). sexual orientation in a u.s. national sample of twin and nontwin sibling pairs. american journal of psychiatry. https://doi.org/10.1176/appi.ajp.157.11.1843 lauren, w., & sharlene, s. (2012). adolescence. in j. hardman (ed.), child and adolescent development: a south african sociocultural perspective (pp. 203–244). oxford university press. leung, h., shek, d., leung, e., & shek, e. (2019). development of contextuallyrelevant sexuality education: lessons from a comprehensive review of adolescent sexuality education across cultures. international journal of environmental research and public health, 16(4), 621. https://doi.org/10.3390/ijerph16040621 mikami, a. y., ruzek, e. a., hafen, c. a., gregory, a., & allen, j. p. (2017). perceptions of relatedness with classroom peers promote adolescents' behavioral engagement and achievement in secondary school. journal of youth and adolescence, 46(11), 2341–2354. https://doi.org/10.1007/s10964017-0724-2 mujiyati, m., & adiputra, s. (2018). influence of peer groups to the self-esteem of lampung and javanese students. international journal of psychology and educational studies, 5(1), 15–22. https://doi.org/10.17220/ijpes.2018.01.003 noviva, h., & wahyono, t. y. m. (2020). factors associated with risky sexual behavior in adolescent boys in indonesia. proceedings of the 2nd sriwijaya international conference of public health (sicph 2019). https://doi.org/10.2991/ahsr.k.200612.040 quinn, d., & lewin, a. (2019). family religiosity, parental monitoring, and emerging adults' sexual behavior. religions, 10(2), 114. https://doi.org/10.3390/rel10020114 ragelienė, t. (2016). links of adolescents identity development and relationship muwaga, nashori & sholeh | the impact of social environment on the sexual self-regulation of university students in uganda 88 international journal of islamic educational psychology, 1(2), 2020 p. 75-88 with peers: a systematic literature review. in journal of the canadian academy of child and adolescent psychiatry. ridge, s. r., & feeney, j. a. (1998). relationship history and relationship attitudes in gay males and lesbians: attachment style and gender differences. australian & new zealand journal of psychiatry, 32(6), 848–859. https://doi.org/10.3109/00048679809073875 rosario, m., schrimshaw, e. w., hunter, j., & braun, l. (2006). sexual identity development among lesbian, gay, and bisexual youths: consistency and change over time. journal of sex research, 43(1), 46–58. https://doi.org/10.1080/00224490609552298 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 12 development of prophetic intelligence: phenomenology study of religious transformation 1*ahmad sultoni, 2alef theria wasim, 3aris fauzan 1institut agama islam negeri salatiga, 2universitas islam negeri sunan kalijaga, 3universitas muhammadiyah yogyakarta. 1*sultonimpd@yahoo.com, 2alefwasim@gmail.com, 3mas_arisfauzan@umy.ac.id introduction there has been an effort to develop human potentials especially intelligence. like intelligence as one of the human potential, starting from the discovery of iq (intellectual quotient), then develops with the development of other intelligence, such as eq (emotional quotient), aq (adversity quotient), mi (multiple intelligence), sq (spiritual quotient). there are still many terms of human intelligence that all of which add even more insight into the human potential. intelligence is a matter of smart or act of making people intelligent; and the mind's perfection of development (such as clever and sharpness of mind). in another term, a r t i c l e i n f o a b s t r a c t article history received 2/1/2020 revised 23/2/2020 accepted 12/4/2020 this research is analyses of the process and results of prophetic intelligence development among kalong students (students who are not staying in the school) in the roudhotul muttaqîn islamic boarding school. this research is qualitative research with a phenomenology approach. data collection used observation, interview, and documentation. data analysis used interpretative phenomenology analysis, and validity testing used triangulation and reflection. the results of this study are; 1) there are several transformation phases of the mystical experience of the kalong students with three sequences, a) pre-transformation process in the desire to feel the essence of worship, b) the process of transformation in the derive of mystical experience towards allah, and c) post-transformation process that describes changes in a more religious mindset and more polite behaviour and gives benefit to the community. the mastery of prophetic intelligence by kalong students is grouped in two ways: mastery of quantitative competencies and mastery of qualitative competencies following the essence of prophetic intelligence, such as turning the body into a light that shows the attainment of clarity of heart, and obtaining abilities that had not previously been studied. this is an open access article under the cc–by-sa license. keywords intelectual intellgence spiritual intellegence religious transformation prophetic intellegence mailto:sultonimpd@yahoo.com mailto:alefwasim@gmail.com mailto:mas_arisfauzan@umy.ac.id http://creativecommons.org/licenses/by-sa/4.0/ ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 13 intelligence that is termed with "intelligence" is an umbrella term for several related abilities, including someone's capabilities for problem-solving, planning, reasoning, learning, and adapting (grinnell, 2018). it needs a concluding sentence: e.g.: therefore, it can be said that intelligence is more than iq but it includes other human capacities by which people can reorient their life. the first intelligence is intellectual intelligence or often referred to as iq (intellectual quotient). this intelligence posted as the only criterion of human intelligence. sir francis galton was the scientist who pioneered an iq study, which was later refined by alfred binet and simon. intellectual quotient generally measures abilities related to the practical knowledge, memory, reasoning power, vocabulary, and problem-solving. this myth is broken by daniel goleman, who introduces emotional intelligence or abbreviated as eq (emotional quotient) by showing empirical evidence from his research, which shows that people with high iqs are not guaranteed to have a successful life. emotional intelligence determines human potential to learn practical skills based on five elements: self-awareness, motivation, self-regulation, empathy, and expertise in building relationships with others (goleman, 2001). the next intelligence is multiple intelligence initiated by howard gardner. gardner explained that intelligence is the ability to solve problems or create valuable products in one or several cultural and community environments. gardner explained that there is seven intelligence possessed by each individual, linguistic intelligence, mathematical logic intelligence, space intelligence, music intelligence, body movement intelligence, interpersonal intelligence, and intrapersonal intelligence (gardner, 2003). another type of intelligence that emerges is spiritual intelligence (spiritual quotient), found by danah zohar and ian marshal. according to zohar and marshal (2004), spiritual intelligence is the intelligence to face and solve problems of meaning and value. it is intelligence to place our behaviour and life in a wider and richer meaning context, intelligence to judge that someone's actions or way of life are more meaningful than others (gardner, 2003). from the development of intelligence types, it can be understood that the study of intelligence is only limited to the study of the potential of the brain. jargon descartes, namely ‘cogito ergo sum’, or "i think, so i exist," limits the possibility of human intelligence only in the area of intellectual intelligence. the definition of "smart" is only limited to the operation of nerve nodes in the brain. abdul kadim masaong (2013) explains that humans are allah's most noble and perfect creatures. the glory and perfection can be seen as the brain and the mind to carry out its function as a caliph. the human brain can be divided into three aspects, cerebral cortex, limbic system, and temporal lobe. the function of the cerebral cortex is to manage intellectual intelligence (iq), the function of the limbic system is to manage emotional intelligence (eq), and the function of the temporal lobe is to manage spiritual intelligence (sq) (masaong, 2013). from the brain, we can see the ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 14 human potential. intelligence is defined and understood to illustrate the extraordinary potential power of the mind. the brain-based intelligence paradigm brings out individuals who experience a split personality. the intelligence, which defines as the ability that humans use to overcome the problems of their lives, actually raises more severe problems. in the social reality that common in public, the perpetrators of extraordinary crimes, such as corruption, are committed by people who have an academically adequate level of intellectual intelligence. his intelligence does not reflect his behaviour. the development of intellectual intelligence does not guarantee that a person is a good person, and his behaviour is correct. conversely, sometimes the intelligence developed opens opportunities for actions that can harm others. humans need to understand the spirit, soul, heart, mind, and body (chaer, 2019) to know the identity of themselves while the previous studies on iq, eq and sq have emphasized the rational and emotional aspects of human beings, the current study on prophetic intelligence has been rarely studied. the topic of this research is developing prophetic intelligence (sheikh, 2017) as an educational process initiated by abi hamdani, a practitioner of education, training, and spiritual counseling in yogyakarta. this intelligence development is carried out for his students, both permanent student and kalong students (students who are not staying in the dormitory of the school like others) in the roudhotul muttaqien islamic boarding school in babadan sleman, yogyakarta. this intelligence becomes a vital subject to study because the characteristics of this intelligence uncover the deeper and wider human potential, which has not been touched by existing types of intelligence. given the importance of prophetic intelligence, this article will elaborate the concept of prophetic intelligence and investigate the development of prophetic intelligence by focusing on students at muttaqien islamic boarding school in babadan sleman. theoretical framework prophetic intelligence has been defined as intelligence which includes much intelligence; there are adversity intelligence, spiritual intelligence, emotional intelligence, intellectual intelligence, and perceptual intelligence (hamdani,2010). besides, the competency of each intelligence is different from the knowledge itself. for example, about emotional intelligence from daniel goleman's explanation, this intelligence is related to humans' ability to process emotions in interacting with other humans. in prophetic intelligence (khalifa, 2019), emotional intelligence is not only intelligence to interact with other humans but also includes the ability to interact with the natural surroundings. a. the concept of prophetic intelligence recognizes the perfect spiritual potential of humans prophetic intelligence bases on personal views as perfect beings. the development of the psychological aspects of humans runs perfectly. first, from ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 15 the perspective of psychoanalysis psychology, looking at human behaviour is influenced by the past, unconscious mind, and biological support that always requires pleasure to be fulfilled. in this regard, psychoanalysis considers that human is terrible, wild, cruel, dark, non-ethical, selfish, laden with lust, and physical pleasure-oriented. second, according to the psychology view of behaviourism, humans are greatly influenced by environmental conditions. so humans are neutral, competent, and the situation and treatment-experienced influence terrible behaviour. third, the view of humanistic psychology states that humans have good potentials; at least they have more kindness than badness. humanistic psychology focuses on human potential such as the ability of abstraction, analytical and synthesis power, imagination, creativity, free will, responsibility, self-actualization, the meaning of life, personal development, humor, ethical attitude, and aesthetic sense. humans are creatures called "the self-determining being" who can fully determine the goals they want most and the ways to achieve the goals that they think the most appropriate. humans have a physical dimension (somatic), a psychological dimension (psychic), and a spiritual dimension (spiritual). the fourth view is the view of transpersonal psychology, which sees humans as a creature with the highest potential and states of consciousness. transpersonal psychology pays attention to the spiritual dimension, which turns out to contain a variety of extraordinary possibilities and abilities that so far been ignored in the study of contemporary psychology. this flow tries to measure the extraordinary experiences that have considered as the fields of mysticism, spiritualism, religionists, and mystics. transpersonal psychology shows that outside the realm of ordinary consciousness, there are a variety of other dimensions that have extraordinary potential. according to the development of concept about human potential, research on the development of prophetic intelligence can be included as a form of transpersonal psychology studies, because it examines human spiritual potential (el-seedi, 2019). humanistic and transpersonal psychology have included spiritual potential, but not confirmed as the potential that associated with allah, precisely in the development of prophetic intelligence, a spiritual is a divine potential possessed by every human being. human philosophy that underlies prophetic intelligence respects the perfect human identity. every human being is a descendant of the prophet adam, a sacred genetic line. from this prophetic potential (valášek, 2019), then through the right method, the hidden potential will open under the guidance of the right teacher. hamdani explained that the possibility of prophetic intelligence in humans had existed since the first humans were created. allah swt. said about the creation of adam : "and allah has taught adam the names of all ..." (q.s. al baqarah 31). his other words: "then if i have perfected his events, and blown my soul, you must bow to him by prostrating" (q.s. al hijr 30). the teaching of allah to prophet adam about the names of all things and the blowing of his ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 16 spirit, which is the spirit of everything, makes the prophet adam have a total intelligence that comes directly from allah. this is the prophetic intelligence found in the prophet adam, which then passed to all of his children and grandchildren. in another part of ar-rum verses 30-32, abi hamdani explained that there will be a light of holiness in every human being that always longs of the encounter and affection of his lord. the tendency of righteousness still wants to be straight, honest, ethical, and right. this reminiscent of hamdani's writings that human nature is above divine holiness and that sanctity will never change. but because the place of light is hidden behind the deepest conscience, only very few people know about it (adz-dzakiey, 2015). b. different methods for obtaining prophetic intelligence the attainment of prophetic intelligence is obtained through the realization of spiritual health, and mental health itself bases on devotion that is sincerity in carrying out orders and avoiding allah's prohibitions. prophetic intelligence belongs to the category of intuitive knowledge. this knowledge is not obtained by way of logical inference as rational knowledge, but through the path of piety, so that someone has a clarity of heart and excellent spiritual insight (masyaharudin, 2012). prophetic intelligence is a gift from allah that has been given to his prophets, messenger, and wali. the possibility of obtaining that prophetic intelligence is solely they get because of obedience and devotion to allah almighty. through, the commitment the spirit becomes bright, sacred, and healthy because the divine light is present in it so that it reveals to them the essence of knowledge, wisdom, essential life, and understanding of everything. the doors of the divine and ultimate truth are wide open. from there, reveal the secrecy of the life of heaven and earth, the world, and the hereafter (adz-dzakiey, 2015). some research on "islamic education in prophetic intelligence concept" by hayat (2013) presents the philosophy of islamic education in the concept of prophetic intelligence, which is very realistic if it is implied in human life universally. hayat did not explain in detail the steps to make human as a perfect human being. he also did not define the explanation of prophetic intelligence, but only described the principles of islamic education as a paradigm of prophetic concepts. the essential thing that is different from the concept of prophetic intelligence, explained by abi hamdani, emphasized the importance of holding the philosophy of islamic education in developing science. abi hamdani believes that prophetic intelligence development based on belief or faith does not use skeptical philosophy (hayat, 2013). in a study titled "character education in a prophetic perspective," the best alternative of character education is to study the educational process that has been carried out by the messenger of allah because he has four main ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 17 characteristics of fast (fatanah, amanah, sidiq, and tabligh), as prophetic values that are expected to build good character (roqib, 2013). the explanation of the prophetic concept is limited to the four mandatory characters of the prophet. they are fathanah, amanah, sidiq, and tabligh. the term "prophetic," according to abi hamdani means potential intelligence derived from the prophet adam, a potential of monotheism that allah put in the innermost layer of the heart that contains four monotheism as a beginning that prophet can get prophetic intelligence. this potential is the target of education and training using worship that has been taught by the prophet. prophetic also means that the messenger of allah is a model of the process and results of selftransformation. book "prophetic education" explained prophetic values such as kuntowijoyo's opinion covering humanization, liberalization, and transcendence as a form of interpretation of ali-imran's verse 110, which underlies prophetic education. the aim is to form a perfect human being who will create an ideal society (khairul ummah) that has three pillars: character, humanization, liberalization, and transcendence. the purpose of prophetic education is in line with the objectives of islamic education, which is the creation of perfect human beings, who have productive, communicative, aspirational, democratic, peace-loving, preserving nature, love of art and beauty, like to help people and devout worship as the characters. he did all the things with consciousness and happiness. from that perfect human model, prophetic education forms an ideal society (khairul ummah), which reflects in three pillars, humanization, liberation, and transcendence. while prophetic education, according to abi hamdani aims to bring people to meet allah, united in his will. a dissertation titled "epistemology of prophetic intelligence (study of prophetic concepts in islamic philosophy and sufism and its relevance with sufistic psychology)" explains how a person obtains prophetic intelligence in the perspective of sufism and sufistic psychology. this study describes scientific discourse, understanding, and dynamism about how to develop practices of attitudes, actions, and behaviour that can connect humans with allah as well as the characteristics of irfani prophetic intelligence. the method of obtaining them is with the divine method in the form of science and huduri science. to achieve using takhalli, tahalli, and tajali, and scientific benchmarks of prophetic intelligence is islamic psychotherapy, ladunni science and kasyf (roqib, 2011). explanation from various studies on the prophetic paradigm, in general, affirms that the study of prophetic intelligence is interesting to develop because it provides new insights into developing human potential. comprehensive research on prophetic intelligence from the perspective of the philosophy of science strengthens the study of concepts about prophetic intelligence. other studies around the dhikr or the practices of the tariqa, provide evidence that a person who practices dhikr under the guidance of a murshid, will get mystical ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 18 experience. the real experiences of the students become very important as a clarification and evaluation of the methods. the students' complexity goes through the process of takhalli, tahalli, and tajalli, and illustrates the constraints and supporting factors of the process of soul purification. then the data from the student experience will define the level of success of the student in achieving the target method. c. prophetic intelligence prophetic intelligence is the potential to interact, adapt, understand, and benefit from the life of heaven and earth, spirit and body, act and mind, and the world and the hereafter. this ability or potential is always in allah's guidance through the conscience (adz-dzakiey, 2015). "smart," according to abi hamdani, is the ability to adapt and adapt to the environment, problems, or pressures that occur around him so that he can survive. failure to adjust can cause a person to stress. abi hamdani offers that if someone can adapt to their environment is to develop the intelligence of fitrah that allah has given to every human being, in the hearts of humans, which place is hidden. for example, someone who has the willingness to share with others for sincerity is to get allah's love through islamic philanthropic activities. this activity can be a media of emerges of pure happiness in self. a happiness that comes from a sharing activity is a sign of a good quality of faith. the great motivation to get allah's love through selfsacrifice is a sign of the many signs of the character of people who have faith (faith, 2019). the term "prophecy" of this intelligence has two meanings. first, related to the substance of this intelligence, which explains the intelligence possessed by the prophets, not the intellectual intelligence developed in the world of formal education. second, related to the concept of intelligence using the prophet as a model. the prophet in the sense of all the prophets, from the prophet adam to the prophet muhammad. every prophet has the prophetic intelligence shown in every event throughout the history of life. for example, prophet noah was given intelligence to make a big ship, prophet sulaiman was given intelligence to communicate with all creatures. joseph was given intelligence to interpret dreams. d. the essence of prophetic intelligent the scope of prophetic intelligence outlines the potential of human spirituality, the process of obtaining that intelligence, and the gain of intelligence received after carrying out the process and implementation of amaliah after someone gets prophetic intelligence. in another explanation, prophetic intelligence is an honest intelligence that sees the truth with high care of keeping the trust and communication to convey the truth to the people. the prophet's four characters prophet explains this definition; they are shidiq, amanah, tabligh, and fathanah. then explained again that the intelligence lights the darkness that is enveloping people's life. an intelligence gives the ability to practice in the reality of daily life, become one together in a word and deed, and become an apparent reference ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 19 for the people to follow the truth that is taught (asy' arie, 2005). honesty must be guided through an honesty education program because it is important and can have a positive, multi-disciplinary impact from an honest personality (suud & madjid, 2020). prophetic intelligence has two dimensions; belief and intelligence, vertical and horizontal, skyward and down to earth, essence and shari'a, hablum minallah and hablum minannas, and all of which will lead to the peace of life (chaer, 2017). people who have prophetic intelligence are able to develop the monotheistic values that allah has included in human holiness so that he becomes a servant who can protect allah's rights in uluhiyyah, rubbubiyyah, ubudiyyah and khuluqiyah. servants who are far from fanatic negativity that leads to things that disadvantage himself and the surrounding (setiawan, 2016). furthermore, monotheism's values are utilized as much as possible for the grace of the universe by preserving the rights of human beings and allah's creatures as a whole. he interacts with allah using beliefs and interacts with other creatures using intelligence. people who have prophetic intelligence are those who can achieve his position as human beings. humans have two positions, in heaven as a person who receives the blessing of allah and on earth as allah's representative. by developing monotheism in his purity, he becomes closer and closer to allah. after heaven accepts him, humans use the closeness and togetherness with allah to carry out the task of the caliphate, managing and prospering the earth in accordance with allah's rules. prophetic intelligent people are those who carry out the shari'a with essence. they tried to take advantage of the worship taught by allah, and his messenger not only to fulfill orders but also became amaliah therapy that can process the quality of himself. the advantage can increase from animal soul to human soul, and finally rabbani, which in the qur'an known as muttaqien, servants who occupy the highest position in front of allah. from this taqwa level, he will be taught prophetic intelligence (adz-dzakiey, 2015); prophetic intelligence is the ability to adapt, communicate, and interact with human beings and use shari'a norms. someone who has reached the level of muttaqien's comprehension about something can be so broad because allah understood something for them. through prophetic intelligence, the essential understanding can translate so that it can be understood easily and provide benefits to other human beings. methods this research is a type of qualitative research conducted to explore someone's mystical experience as intelligence and proof in real-world experience. the approach used in this research is phenomenology. phenomenology is a qualitative research that includes phenomena outside of it, such as perceptions, thoughts, willingness, and beliefs about "something" outside of himself (idrus, 2009). ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 20 the purpose of phenomenology research is to look for or find meaning from things that are fundamental to life experiences (sukmadinata, 2011). phenomenology seeks to understand the human mind of phenomena that arise in consciousness and understand phenomena experienced by humans and is considered an entity in the world. phenomenology is not trying to find right and wrong opinions but to reduce human consciousness in understanding the phenomena that appear in front of him (kuswarno, 2008). research with a phenomenological approach was carried out in a natural setting that aims to understand the subject's life experience and the meaning where the subject's position here cannot be separated from the surrounding. this means a phenomenon understood by the subject is not influenced by anything that originates outside of himself, returning to the existing reality (creswel, 2013). the focus of this research is on the experience of kalong students in roudhotul muttaqien islamic boarding school in babadan, sleman, yogyakarta, related to the development of prophetic intelligence. there are two categories of students in this boarding school; students of muqim, who study by staying in the school dormitory, and kalong students, groups of students who because of their activities outside the school, they cannot remain in the school dormitory but have a schedule in following routine studies conducted by the school. result and discussion the research questions are how is the psycho-spiritual experience of the kalong student in developing prophetic intelligence? and how is the mastery of competencies that can be practiced by kalong students in the development of prophetic intelligence? in presenting the results of research and data analysis, researchers conducted a sequence of steps as follows: the experience of kalong students in self-transformation is presented as it is, by being grouped into specific themes. experience of kalong students, especially the mystical experience, needs to be tested according to the criteria of an experience that is categorized as a mystical experience so that it can be distinguished from superstitious experiences in stressed people. the experience of the kalong student can be shown in several ways related to the development of prophetic intelligence. prophetic intelligence requires a process of self-transformation. in addition, the effectiveness of the takhalli-tahalli method, the relationship between the preservation of morals and the achievement of prophetic intelligence, amaliah that becomes the core curriculum package in the process of developing prophetic intelligence, signs of the attainment of prophetic intelligence, mystical experience as a picture of a spiritual journey back to allah. three phases of the self-transformation process, 1) the pre-processing phase contains the condition of kalong students before they meet with abi hamdani, who then performs bai'at; 2) the process phase contains all the experiences of kalong students during the process of self-transformation so that the experience gained will ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 21 become data to clarify the truth of the concepts and methods of developing prophetic intelligence; 3) the post-process phase contains the experience of kalong students who have been declared successful in gaining prophetic intelligence. description of changes that happened to the kalong student themselves, by the term self-transformation. the subsequent analysis is to use the experience of kalong students who carry out a process of self-transformation to explain the mastery of certain competencies that match with indicators of prophetic intelligence. indicators of prophetic intelligence can be quantitative or qualitative. the quantitative indicator is the ability that is seen or measured by prophetic intelligence indicators, while qualitative competence is an activity of kalong students that shows the essence of prophetic intelligence. one kind of intelligence that has not been widely discussed by abi hamdani in the book prophetic intelligence (baharuddin & ismail, 2015) that appeared in prophetic psychology book is perceptual or sensory intelligence. this intelligence is from hadith explanation that someone who loves allah by carrying out the mandatory commands and adding the sunnah, he will be loved by allah so that the eyes are the eyes of allah, the mouth is the mouth of allah, the ears are the ears of allah, the hands are the hands of allah. the messenger showed this intelligence. the messenger knew if the goat meat served for him had not been paid. according to abi, the messenger of allah has a sense of taste or smell of halal and haram food. usman bin affan can know from someone's eyes that the person just saw a beautiful woman. this intelligence is the human sensory ability that is able to know both the outside and the inside. the description of this prophetic intelligence indicator becomes a reference for assessing the intelligence attainment that kalong students have achieved quantitatively. taking real examples of this intelligence by taking events on the messenger of allah or the messenger's friends was intended as a practical illustration that this intelligence can be achieved and practiced (rahman & shah, 2015). however, in their competence, the students' achievement may not be the same as the messenger, or the messenger's friends did. abi hamdani once explained to ahmad yusuf, who carried out the process of self-transformation, that one day yusuf would be able to talk to animals. abi hamdani explained this after ahmad yusuf told him that he could speak to animals in his dream. the things that experienced by ahmad yusuf and explained by abi hamdani give an understanding that the achievement of prophetic intelligence takes place as a continuous process. the statement that there is still sky in the sky becomes real in the process of going to allah. what can be done by the messenger of allah will be very difficult to do by ordinary people or the wali of allah, but the ability to do similar actions is something that possible to do. this is where the meaning of "uswah" or sample or model. the messenger of allah become a model for the students about how he proceeded and what allah gave from the process of selfijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 22 transformation (suud, 2018). the essence lies in teaching peace in life by the vision of islam. conclusions this writing has shown that there are some mystical experiences kalong students have. several phases of the religious transformation have shown the development and changes for the kalong students themselves. the transformation phase can be sorted into three: a) the pre-process transformation phase, which describes the initial conditions of the kalong students. they are people who have diverse scientific backgrounds, but there are similarities in motivation further to explore religious subjects to the level of taste. for example, habib mahmud, wanted to feel the sweetness of worship, ahmad yusuf wanted to prove and feel the mystical experience that had only been known from sufism books, b) the phase of the transformation process lies in the many spiritual experiences of the kalong students. the similarity between these phases is starting from freeing themselves from the veil of darkness with seeking for forgiveness from allah, the process of changing bodies to light, meeting them with allah's creatures in other realms, such as jinn, angels, then the experience of traveling to allah like the experience of the messenger of allah did mi'raj, where the salik felt upward, saw the heaven and hell. when all of that was consulted to abi hamdani as a mentor, kalong students were asked to pass it by, because it could be a barrier to the journey to allah. there is also a mystical experience which is dhohir, outside the dzikr condition, that is when they have experienced spirituality beyond their logical abilities. in conclusion, prophetic intelligence among students have been a pivotal means for enhancing their spiritual potentials. reference adz-dzakiey, h. b. (2015). prophetic intelligence; kecerdasan kenabian menumbuhkan potensi hakiki insani melalui pengembangan kesehatan ruhani. yogyakarta: islamica. asy’arie, m. (2005). islam: keseimbangan rasionalitas, moralitas dan spiritualitas. yogayakarta: lesfi. baharuddin, e. bin, & ismail, z. b. (2015). 7 domains of spiritual intelligence from islamic perspective. procedia social and behavioural sciences, 211, 568–577. https://doi.org/10.1016/j.sbspro.2015.11.075 chaer, m. t. (2017). islam dan pendidikan cinta damai. istawa: jurnal pendidikan islam, 2(1), 73-94. creswel, j. w. (2013). qualitative inquiry & research design. london: sage publications india. el-seedi, h. r., khalifa, s. a., yosri, n., khatib, a., chen, l., saeed, a & verpoorte, r. (2019). plants mentioned in the islamic scriptures (holy qur'ân and ahadith): traditional uses and medicinal importance in contemporary times. journal of ethnopharmacology, 112007. ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 23 https://doi.org/10.1016/j.jep.2019.112007 gardner, h. (2003). multiple intellegences, (a. sindoro, trans. terjemahan ed.). batam: interaksara. goleman, d. (2001). working with emotional intellegence (a. t. k. widodo, trans. terjemah ed.). jakarta: pt gramedia pustaka utama. grinnell, r. (2018). intelligence. psych central(25). hamdani, a. s. (2010). pengembangan sistem evaluasi pembelajaran pendidikan agama islam berbasis taksonomi solo. jurnal pendidikan islam, 1(01). hayat. (2013). pendidikan islam dalam konsep prophetic intelligence. jurnal filsafat pendidikan islam, ii(2). idrus, m. ( 2009). metode penelitian ilmu sosial. yogyakarta: gelora aksara pratama. kuswarno, e. (2008). etnografi komunikasi. bandung: widya padjadjaran. khalifa, s. a., farag, m. a., yosri, n., sabir, j. s., saeed, a., al-mousawi, s. m., ... & el-seedi, h. r. (2019). truffles: from islamic culture to chemistry, pharmacology, and food trends in recent times. trends in food science & technology. https://doi.org/10.1016/j.tifs.2019.07.008 masaong, a. k. (2013). urgesi pakem dalam penguatan sinergi kecerdasan iq, eq dan sq mahasiswa. from universitas negeri gorontalo http://repository.ung.ac.id/karyailmiah/show/189/urgensi-pakemdalam-penguatan-sinergi-kecerdasan-iq-eq-dan-sq-mahasiswa.html masyaharudin, a. s. (2012). intelektualisme tasawuf: studi intelektualisme tasawuf al ghazali. semarang: pustaka pelajar. setiawan, w., & iman, n. (2019). filantropi islam sebagai media peningkatan kebahagiaan muslim indonesia. paper presented at the proceedings of annual conference for muslim scholars. setiawan, w., tajab, m., & chaer, m. t. (2019). ruh, soul, heart, mind, and body in the perspective of islamic educational psychology. paper presented at the westech. sheikh, b. y., sarker, m. m. r., kamarudin, m. n. a., & ismail, a. (2017). prophetic medicine as potential functional food elements in the intervention of cancer: a review. biomedicine & pharmacotherapy, 95, 614-648. https://doi.org/10.1016/j.biopha.2017.08.043 sukmadinata, n. s. (2011). metode penelitian pendidikan. bandung: remaja rosdakarya. suud, f. m. (2018). pendidikan kedamaian di era digital (telaah model forgiveness dalam psikologi islam). fikrotuna: jurnal pendidikan dan manajemen islam, 7(1), 694-716. doi:10.32806/jf.v7i1.3170 suud, f. m., & madjid, a. (2020). honesty: a multidimensional study as motivation for national character building. hayula: indonesian journal of multidisciplinary islamic studies, 4(1), 99-116. doi:10.21009/hayula.004.1.06 roqib, m. (2011). prophetic education: kontekstualisasi filsafat dan budaya profetik dalam pendidikan. purwokerto: stain press. roqib, m. (2013). pendidikan karakter dalam perspektif profetik. jurnal pendidikan karakter, 3(3). https://doi.org/10.1016/j.jep.2019.112007 https://doi.org/10.1016/j.tifs.2019.07.008 http://repository.ung.ac.id/karyailmiah/show/189/urgensi-pakem-dalam-penguatan-sinergi-kecerdasan-iq-eq-dan-sq-mahasiswa.html http://repository.ung.ac.id/karyailmiah/show/189/urgensi-pakem-dalam-penguatan-sinergi-kecerdasan-iq-eq-dan-sq-mahasiswa.html https://doi.org/10.1016/j.biopha.2017.08.043 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 24 rahman, z. a., & shah, i. m. (2015). measuring islamic spiritual intelligence. procedia economics and finance, 31, 134–139. https://doi.org/10.1016/s2212-5671(15)01140-5 valášek, m., & watt, c. (2015). individual differences in prophetic dream belief and experience: exploring demographic and sleep-related correlates. personality and individual differences, 87, 65-69. https://doi.org/10.1016/j.paid.2015.07.028 zohar, d., & marshal, i. 20004. sq: spiritual intelligence, the ultimate intelligence. london: bloomsbury. https://doi.org/10.1016/s2212-5671(15)01140-5 https://doi.org/10.1016/j.paid.2015.07.028 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 25 the concept of hope in the western and eastern perspective 1*azizunisak hidayati wahyuna, 2 susi fitriana 1, 2stit karya pembangunan paron, ngawi, indonesia 1*azizunisak.hw@gmail.com; 2susimahira55@gmail.com articl e in fo abs tract article history received 11/1/2020 revised 9/2/2020 accepted 10/4/2020 hope is a defining element of effort, social change, awareness, and reason. the object of hope is a life that more complete, a life that greater, deliverance from eternal boredom, or for salvation or for revolution. hope is paradoxical. hope is a form of feeling associated with the time dimension. everyone has different hope in life. however, sometimes we may find people with no hope. humans who have no hope known as passive-apathetic people, while people who have hope as people who will always make themselves optimistic-active. this is an open access article under the cc–by-sa license. keywords hopes western perspective eastern perspective psychology islamic hope introduction the rapid development of technology and information facilitates human access to meet all their needs. with the techniques that humans developed, they seemed to have been able to answer decisions for their future (fromm, 2005) see also (widarto, 1990). marcuse argued that domination perpetuates and extends itself not only through technology but also as the technology, and at least gives greater legitimacy from the growing political power, which absorbs all parts of culture (marcuse, 1959). based on scientific studies, humans find the knowledge that they can use to rule the world. this situation has an impact on focusing only on technical issues and material consumption and then causes humans to lose the relationship between themselves and their lives. the loss that mentioned before is the loss of religious beliefs, human values, and loss of human ability to experience the deepest feelings; pleasure and sadness (fromm, 1952) postmodern philosopher jean baudrillard stated that globalization of the world causes changes in values. this era marked by the disappearance of normative boundaries, everything that is "taboo" or sacred disappeared, all problems and information became public sphere that is free to be discussed and consumed in general (baudrillard, 1996). issues that in the social and religious perspective mailto:1%2aazizunisak.hw@gmail.com mailto:1%2aazizunisak.hw@gmail.com mailto:susimahira55@gmail.comitriahmsuud@gmail.com http://creativecommons.org/licenses/by-sa/4.0/ ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 26 appertain to taboo and sacred areas currently deconstructed massively permissively. humans are seen only as a symbol of statistical figures, which present without feelings and conscience. the human soul reduced as deterministic mechanical robot figures on market forces, industrial machinery, and bureaucratic mechanisms. lewis mumford, in the book the myth of machine (mumford, 1967), provided a new perspective and discussion about the future by analyzing the roots of the past. this main phenomenon, according to mumford, is called mega machine (chaer, 2016). the mega-machine concept talks about machines as an organized and uniformed social system so that society functions as machines and humans as their parts, with a total organization in the form of an organization along with the increase in command, power, forecast, and control. humans are present with the totality of uniformity of motion and behavior; deviation that occurs has no place because it violates the rhythmic laws of the machine itself. humans move with rhythmic characteristics like a machine; humans no longer have the opportunity, giving appreciation to themselves as homo esperans, who are people who hope. methods this research uses library research by searching books related to the subject matter discussed descriptively (singarimbun, 1989). concept research or literature carried out by conducting a careful study of the literature relating to the subject matter discussed (hadi, 1980). the subject of the study regarding the expectations of a western perspective, presented by fromm and snyder and eastern perspectives, which sourced from islamic teachings. following its meaning, this study seeks to present the social world and its perspectives in terms of concepts, behaviour and perception (moleong, 2005). the technique used to analyze research data is to form content analysis, using whatever method used to conclude an effort to find the characteristics of messages and objectively and systematically. thus the process used is an induction so that it does not rely on the existence of theories or hypotheses because in qualitative research it works to understand or interpret data that has been categorized (mahfudz, 2005). efforts to make this research focused and systematic, this research was carried out through methodological steps as follows: first, tracking and collecting data relevant to the subject of the study, namely about expectations according to western thinkers and islamic thinkers. therefore, the reference book used refers to the book that contains the theme of the study of hope in psychology, especially positive psychology. second, processing the data collected to be classified based on the similarity of themes and problems, then given a distinctive mark to facilitate the editing process. then the data is linked and compared with each ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 27 other and placed it in a logically abstract pattern. the next step is to identify and classify data in variables so that there is a logical and systematic relationship between one another. third, to analyze the data, using a descriptive-analytic approach to study the concept of expectations based on western thought, in this case, represented by fromm and snyder and expectations according to islam, represented by al-jauzi, ibn taimiyah by providing an overview and conducting analytical studies in expressing concepts about hope. result and discussion a. hope from eric fromm’s perspective the wealth of modern human understanding is currently very limited when dealing with the understanding of human behavior reality. humans often stutter in capturing messages or intentions of the words, deeds, and gestures of others in everyday life. sophisticated postmodern technology has made ghosts in the middle of human civilization. life becomes very mechanistic. emotional conditioning instruments control human feelings. although in this process humans are given a variety of entertainment, they are passive, dead like losing their feelings. during the first industrial revolution, humans replaced muscle energy, from the human body and animals, with mechanical energy such as steam and electricity. during the second industrial revolution, the human mind replaced by machines (fromm, 1968). the writing of karl marx greatly influenced fromm, especially the book the economic and philosophical manuscripts (marx, 1844). this karl marx work was translated into english by t.b. bottomore, contained in the book marx's concept of man by fromm (1961). fromm compared the ideas of freud and marx, explored their contradictions, and tried to synthesize. the intended contradiction is that a person is both a part but, at the same time, separate from nature, an animal but also a human being (fromm, 1962). fromm viewed marx as a more superior thinker than freud and used psychoanalysis primarily to fill gaps in marx's thinking. fromm (1959) wrote a very critical and even polemical analysis of freud's personality and influence, in stark contrast to the praise words he gave to marx. although fromm could be appropriately called a marxian personality theorist, he preferred to be called dialectical humanist. the underlying theme of all fromm's writings is a person who feels lonely and isolated because he separated from nature and other people. not all animal species determined this state of isolation; it is a typical human situation. the educational background of freud's psychoanalytic teachings and the influence of karl marx, karen horney, and other socially oriented theorists, fromm developed personality theories that emphasized the influence of sociobiological, historical, economic, and class structure factors. in his book, escape from freedom, fromm developed the thesis that humans become ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 28 increasingly free from century to century, so they also feel lonely. so, freedom becomes a negative state from which humans escape (fromm, 1941). hope, according to fromm, is a decisive element in every effort to bring social change toward greater life, awareness, and reason. the object of hope is a more complete life, a more excellent life, a release from eternal boredom, or for salvation, or revolution. according to fromm, in building hope, there will be some obstacles, stagnation in the process of construction of human life. at this moment, not only requires ansich faith but also requires an attitude of courage. courage to try, take risks, and courage to fight for ideals. according to fromm, courage is also synonymous with fortitude. however, fortitude is often understood by some humans as an ambiguous expression. the word stoicism, which is synonymous with courage, is more often used to express the courage to die rather than the courage to live. true fortitude is the ability to struggle, to combine expectations and beliefs by transforming them into rational optimism (shanahan, 2020) to build expectations (bailey et al., 2007). hardiness must also be understood in the context of the fearless aspect. b. hopes from charles r. snyder’s perspective the main purpose of human life is happiness, which is supported by hope. even though someone has a guarantee about the future, but with hope, it will become something better. hope means going on, thinking, “i can do this”. it brings inner strength, confidence, the ability to do what someone can do honestly and transparently (dalai lama, 2013). snyder believed the theory of hope influences positive thinking. according to him, hope is the overall ability of individuals to produce pathways to achieve desired goals, along with the motivation they have to use these pathways. hope is based on positive expectations in achieving goals. snyder, irving, and anderson stated that hope is a positive motivated state and based on an interactive relationship between agency (energy that leads to goals) and pathway (plans to achieve goals). snyder also describes hope as a cognitive set based on the reciprocal relationship between agency and pathway (snyder et al., 2001), see also (chaer & febrianingsih, 2018). snyder conceptualized expectations into two components; the ability to plan a path to achieve the desired goals and agency or motivation to use that path. based on this concept, expectations will be stronger if expectations are accompanied by goals that are valuable and can be achieved, not something that is impossible to achieve. this is where the emphasis of the theory of hope sparked by snyder, that hope can be said as hope if he has goals that can be and not impossible to achieve. snyder's theory of hope also pays attention to the role of obstacles, stressors, and emotions. when encountering obstacles that hinder the achievement of goals, individuals will assess the condition as a source of stress. based on the ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 29 postulate theory of hope, positive emotion is a result of perceptions about the success of achieving goals. conversely, negative emotion reflects the failure to achieve goals, both those who experience obstacles and those who do not. therefore, the perception of the success of achieving goals will encourage the emergence of positive and negative emotions. then this emotion will act as reinforcing feedback. synder divided the components contained in hopes into three things: goal, pathway thinking, and agency thinking. a goal is the target of the stages of mental action that produces cognitive components that aim to provide the endpoint of the stages of individual mental behavior (langlois, 2020). this goal must also have sufficient value to reach the individual's conscious mind to make hope raises higher. in other words, these goals must have the possibility to be achieved but also contain some uncertainties (snyder & lopez, 2007). at the end of the continuum of certainty, absolute certainty is a goal with a 100% chance of achievement, but such goals no longer require hope. expectations will develop well in the condition if goals have a medium level of possible achievements. these goals can also be approach-oriented in nature (something positive that expect to occur) and preventive in nature (something negative that you want to stop so that it does not happen again). the goals are also various depends on the level of likelihood to achieve them. even a goal that seems impossible to achieve in time can be achieved with greater planning and effort. next is the pathway thinking, which is a process where the individual must see himself as someone who has the ability to develop a path in order to achieve the desired goal. this pathway thinking marked by internal message statements such as "i will find a way to solve it!" pathway thinking includes thinking about the ability to produce one or more useful ways to achieve the desired goals. finally, agency thinking, means the capacity to use a path to achieve the desired goals. the agency reflects the individual's perception that he can achieve his goals through the paths he thinks. the agency can also reflect the individual's assessment of his ability to survive when he faced obstacles while achieving his goals. people who have high hopes use self-talk like “i can do this” and “i cannot stop here”. the agency and pathway components are related to one another. mutually reinforcing, influencing, and being influenced on an ongoing basis in the process to achieve the goals. according to snyder's theory of hope, these two components are indispensable. however, if one of them failed to achieve, then the ability to maintain the achievement of the goal will not be sufficient. the components of pathway thinking and agency thinking are complementary, reciprocal, and positively correlated, but they are not the same component. ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 30 snyder made four categories regarding the combination of pathway thinking and agency thinking. the combinations are pathway thinking and agency thinking low, pathway thinking low and agency thinking high, pathway thinking high and agency thinking low, and pathway thinking and agency thinking high (snyder & lopez, 2007). individuals who have low pathway thinking and agency thinking have little confidence that they will achieve success in realizing their goals. individuals with these characteristics sometimes also have a problem; they do not have a purpose in life. low expectations have an impact on the overall life of an individual. without the desire to act and plan, individuals can get depression. the feeling of depression comes because individuals think that they do not have the ability to achieve their goals. in addition, negative emotions can increase if individuals do not have the ability to define their goals clearly. individuals with low agency thinking and high pathway thinking are individuals who do not have enough mental energy to realize their plans. individuals who are in this state will experience burnout. many individuals who have low agency thinking look like doing something that can impress others. however, the individual remains at the same stage. high hopes can make individuals gain various benefits when they are facing difficulties. in some life situations, individual steps often get obstacles by someone or something. however, individuals who have high hopes can think of alternative paths to achieve their goals and will directly apply the path that looks more effective. in conclusion, hope is a combination of mental agency thinking and pathway thinking that the function is to achieve goals. both of these components called mental because hope is a process that constantly occurs in which the process includes what individuals think about themselves that has a connection with the goal. the thought by these individuals can influence real behavior. c. hopes from islamic perspective talking about hope from an islamic perspective will use the qur'an and the hadith as its primary source. hope comes from the word rajâ which means hope. rajâ or hope desired by islam is the hope addressed to allah as the only one who is powerful in the earth, to obtain his forgiveness, obtain prosperity and happiness in this world and the hereafter (sudirman et.al, 2019), and most importantly, hope the mercy and good pleasure of allah. someone who hopes to get the pleasure and mercy of allah and happiness in the world and the hereafter will certainly attempt to do actions that can realize their hopes. however, if someone is only hoping without going to try, then it is called daydream of something impossible to realize, or in the arabic term tamanni (wishful thinking). therefore, someone who hopes is also not allowed to give up if what he hopes is still not achieved, see q.s. yusuf/12: 87. ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 31 based on this verse, a muslim is always encouraged to have hope. if he has no hope and easily discouraged, then he is among those who disbelieve. the hope must always exist, even when someone is facing death. hope for the grace of allah and his forgiveness. in the above verse, it can also conclude that hope is directly proportional to faith. if there is faith, there is hope and vice versa. if there is no faith, there will be no hope. hope in islam is not only belonging to certain people but also all humans. as a comparison, see (yusuf et al., 2018); (setiawan et al., 2018). rajâ or hope in practice must be accompanied by the practice of deeds ordered by allah and away from what is forbidden by him. hope in islam is also closely related to prayer because this hope is one important element in prayer. hope to allah can be very meaningful when a muslim prays to allah. therefore, when praying, muslims are always required to hope that their prayers will be granted, whether directly, replaced with better ones, or the hopes will be deferred until the end times. ibn taymiyyah, said; "please know that there are three heart movers towards allah: mahabbah (love), khauf (fear) and rajâ '(hope). the strongest of the three is mahabbah because love is the real goal. love is something that is expected to continue to exist in the world and the hereafter. different from fear, the fear will later disappear in the afterlife (for those who are in heaven). even though mahabbah is the strongest, hope will strengthen it (sylvén, 2020). if only mahabbah that is relied on by muslims without hope in it, then the mahabbah will not mean anything. because the purpose of mahabbah and hope is the same; to expect forgiveness (suud, 2018)., pleasure, and mercy from allah, as a comparison. the hope that is built up for a muslim to achieve goals comes from conscience, considered by the mind, and rely on the giver of hope itself, allah, not only those that come from wishful thinking. because not all dreams that arise in the muslim mind can be a hope, but there must be a consideration first. so, even if hopes begin with dreams (huebner, 2020), they must first be studied and considered. does this hope can deliver to the pleasure and mercy of allah or is it only because of the encouragement of his lust. if because of lust, then the main goal of his hope that is getting pleasure and mercy from allah will not be achieved, see q.s. al-insyirah/94: 7-8. allah commands humans to always attempt earnestly for all the things they do. all efforts done in earnest will get a good result. however, humans must remember that the effort they do also must be accompanied by hopes that only addressed to allah as the holder of control over all the efforts they do. in other terms, the work done by humans is referred to as endeavor. thus, hope here has three essential elements: ikhtiar, tawakkal, and prayer. 1. ikhtiar; or endeavor, comes from arabic (ikhtiar), which means looking for better results. in terms, it means human efforts to meet the needs in his life, ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 32 whether in material, spiritual, health, or even his future so that he can fulfill the life goals (long, 2020). everything can only be said as a true endeavor if it contains an element of goodness. the goodness meant here is the goodness according to islamic shari'a, not merely goodness comes from the mind, custom, or public opinion. the endeavor must be carried out seriously, wholeheartedly, and as maximum as possible in accordance with the abilities and skills of each individual, as mentioned in the qur'an q.s. al-insyirah/94: 7-8 before. however, once again, if the endeavor failed, then a muslim does not allow to despair. a muslim must research the things they do, always be careful if they are looking for friends or partners who support the things they do and bring improvements in professional management. this is called an endeavor in islam. islam does not know the word despair because that will only make people do not want to try to do other good things. islam continues to encourage humans to try hard. even if the attempt fails, humans must be patient and keep trying. 2. tawakkal; or surrender; means recumbency, entrust and represent. so, people who put their trust are those who surrender, entrust, and represent their affairs only to allah. in term, tawakkal has several different meanings of salaf teacher; these definitions are: 1) imam ahmad bin hambal, interpreted surrender as an activity of the heart, which means an action carried out by the heart, not something spoken by oral, not something done by a part of the body. tawakkal is also not a science or knowledge (see al-jauzi/ tahdzib madarijis salikin, p. 337); 2) ibn qayyim al-jauzi interpreted surrender as amaliyah (practice) and ubudiyah (servitude) of the heart. that interpretation can be done by relying on everything only to allah, tsiqah towards him, being under his protection, and being pleased with something that happened. those things based on the belief that allah will give everything that sufficiency for him by continuing to carry out causes or factors that lead him on something he is looking for, as well as hard efforts to be able to obtain it (al-jauzi, 1975). when a muslim realizes that everything that happens and experience by him is protection from his rabb, surely he will also recognize that there is a rabb who is almighty, most helpful, protective, and loving. and that is when he depended on him. reliance only on allah is also called surrender. the verses relating to tawakkal include; q.s. al-anfal: 61, 49; and q.s. at thalaq/65: 2-3. the conclusion of the above verse is that when a person relies on allah, he will get an unexpected answer from allah. the answer from allah can be in the form of spaciousness, ease of all his affairs, a way ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 33 out of all his problems, or even giving sustenance by allah from the direction which he never expected before. in addition to the three verses above, there are still many other verses that explain the command to rely only on allah. in connection with hope or raja, tawakkal is the second stage that must be carried out by a muslim after ikhtiar (effort). after there is an effort, then he must be tawakkal (surrender). surrender does not mean a hope without effort, because surrender will only be there after effort. and when someone forgets the tawakkal after endeavoring, he will fall and lead to despair (zulaiha). in other words, the loss of effort means the loss of the essence of the surrender. 3. duâ; the third stage of the rajâ process or hope is prayer. prayer becomes the determinant of the realization of hope. in addition to endeavor and surrender that must exist in hope, there must also be prayer because prayer without effort is nonsense, while effort without prayer is vanity. allah owns everything, and he is the only one who will grant all the requests of his servants, "pray to me (allah), then i will grant your request." however, it must also be noted that the answer to prayer will not be immediately granted or realized. there are three kinds of answers to the prayers that a muslim makes to allah; first, they are immediately granted. it is when a muslim prays, then allah answers the prayer immediately or in a short period. second, allah does not give what is in the prayer, but allah replaces it with something far better because allah knows what his servants know and do not know, as in q.s. al-baqarah/2: 216. third, allah will grant the prayers of someone in the hereafter and make it a saving practice in the hereafter, and this is truly an immeasurable reward (see q.s. al-a'la/87: 17). prayer also has extraordinary powers that can move a person to do more to achieve his goals. in islam, prayer is not just what someone says after he completed his worship, but the worship itself is already a prayer. that is why when someone performs worship, his heart will be calm and he feels like he wants to do it continuously because every word in the prayer is a remembrance that can calm the heart (q.s. ar-ra'd/13: 28). worship to allah continuously, dzikr to him all the time, ask forgiveness, and always prayer can make someone closer to allah. he will feel he is in the protection and care of allah, so that his conviction to get maghfirah (forgiveness) is getting stronger. he will feel pleased, tolerant, and feel calmer and peaceful in his life. those are the three elements that found in hope from an islamic perspective. ibn al-wazir, in his very famous book, al-awashîm wa al-qawashîm, said that the hope of allah's grace will always open the door of hope for a servant of allah. it also will strengthen him in ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 34 doing obedience, make him more enthusiastic in carrying out the practices of the sunnah, and he will immediately do good things (ibn al-wazir, 1990). conclusions there are significant differences between the theory of hope from the west and the theory of hope from the east. the differences can be seen from the emphasis and the background of each theory. furthermore, the theory of hope from charles r. synder relies on two concepts, agency thinking and pathway thinking. the theory of hope from the west perspective has different emphases and backgrounds, while the theory of hope from islam perspective already includes the components of hope expressed by the west. hope in islam is not only for things that are worldly or temporary but also for things that are ukhrawi (afterlife). because islam believes in the existence of the judgment day, while the west still doubts the existence of the afterlife after death, to account for all the deeds he did while still alive in the world. theories of hopes from the west limited due to the emergence of physiological or biological motivation. the study did not even cover spiritual motivation. while islam, had already included spiritual motivation as part of human self-concept. not only must fulfill physiological motivation but also spiritual motivation. the theory of hope introduced by islam is far completest and complex because it does not just talk about why humans have to hope and to whom they have to hope. the theory also provided concepts that make humans easy to maintain and realize their hopes, through ikhtiar (effort), tawakkal (surrender) and pray to allah, the possessor of all humanity. therefore, it is necessary to have a better concept of hope in islam, especially to enrich islamic scientific treasures. references al-jauzi. (1975). arruh fi kalam ala arwahil amwat wal ahya’ bidalail minal kitab was sunnah. bailey, t., eng, w., frisch, m., & snyder†, c. (2007). hope and optimism as related to life satisfaction. the journal of positive psychology, 2, 168–175. baudrillard, j. (1996). the system of objects. verso. chaer, m. t. (2016). agama dan psikologi; antara superioritas dan inferioritas. al mabsut: jurnal studi islam dan sosial, 10(1), 14. chaer, m. t., & febrianingsih, d. (2018). positive psychology: personalities, major issues, advantages and disadvantages. muaddib : studi kependidikan dan keislaman, 8(1), 20. chen, j., huebner, e. s., & tian, l. (2020). longitudinal relations between hope and academic achievement in elementary school students: behavioral engagement as a mediator. learning and individual differences, 78, 101824. https://doi.org/10.1016/j.lindif.2020.101824 https://doi.org/10.1016/j.lindif.2020.101824 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 35 dalai lama. (2013). his holiness the 14th dalai lama. tulane university. https://www2.tulane.edu/grads/speaker/dalai-lama.cfm fromm, e. (1952). psychoanalysis and religion. philosophy, 27(103), 373–374. fromm, e. (1962). beyond the chains of illusion: my encounter with marx and freud. continuum. hadi, sutrisno (1980). metodologi research. yayasan fakultas psikologi ugm. ibnu al-wazir. (1990). zadul ma‟ad bekal perjalanan ke akhirat terjemahan dari kitab mukhtasar zadul ma‟ad. pustaka azzam. langlois, s., pauselli, l., anderson, s., ashekun, o., ellis, s., graves, j.& compton, m. t. (2020). effects of perceived social status and discrimination on hope and empowerment among individuals with serious mental illnesses. psychiatry research, https://doi.org/10.1016/j.psychres.2020.112855 lewis mumford. (1967). the myth of the machine (vol. i): technics and human development: vol. i. harcourt, brace jovanovich. long, k. n., kim, e. s., chen, y., wilson, m. f., worthington jr, e. l., & vanderweele, t. j. (2020). the role of hope in subsequent health and well being for older adults: an outcome-wide longitudinal approach. global epidemiology, 100018. https://doi.org/10.1016/j.gloepi.2020.100018 m. suud, f. (2018). pendidikan kedamaian di era digital (telaah model forgiveness dalam psikologi islam). fikrotuna, 7(1), 694–716. https://doi.org/10.32806/jf.v7i1.3170 mahfud, choirul (2006). pendidikan multikultural. yogyakarta: pustaka pelajar marx, k. (1844). economic & philosophic manuscripts of 1844. 81. moleong, lexy, j. (2005). metodologi penelitian kualitatif. bandung: remaja rosdakarya setiawan, w., suud, f. m., chaer, m. t., & rahmatullah, a. s. (2018). pendidikan kebahagiaan dalam revolusi industri 4. al-murabbi: jurnal kependidikan dan keislaman, 5(1). 3403/2530 singarimbun, masri dan sofian effendi (1989). metode penelitian survey. lp3es. jakarta. shanahan, m. l., fischer, i. c., & rand, k. l. (2020). hope, optimism, and affect as predictors and consequences of expectancies: the potential moderating roles of perceived control and success. journal of research in personality, 84, 103903. https://doi.org/10.1016/j.jrp.2019.103903 snyder, lopez, & pedroti. (2001). positive psychology; the scientific and practical explorations of human strengths. sage publications inc. sudirman, s. a., suud, f. m., rouzi, k. s., & sari, d. p. (2019). forgiveness and happiness through resilience. al-qalb: jurnal psikologi islam, 10(2), 113-132. sylvén, i., olsson, i., hallböök, t., rydenhag, b., & reilly, c. (2020). ‘in the best case seizure-free’–parental hopes and worries before and satisfaction after their child's epilepsy surgery. epilepsy & behavior, 110, 107153. widarto. (1990). teknologi harapan: antara harapan dan kenyataan. cakrawala pendidikan. https://doi.org/10.1016/j.psychres.2020.112855 https://doi.org/10.1016/j.gloepi.2020.100018 https://doi.org/10.1016/j.jrp.2019.103903 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 36 yusuf, m., kahfi, d., ibala, m., & chaer, m. t. (2018). sabar dalam perspektif islam dan barat. al-murabbi: jurnal kependidikan dan keislaman, 4(2), 14. _______________________________________________ international journal of islamic educational psychology vol. 1, no. 2, december 2020 doi: https://doi.org/10.18196/ijiep.v1i2.9638 establishing an islamic learning habituation through the prophets’ parenting styles in the new normal era 1kana safrina rouzi*, 1nikmah afifah, 2ciptro hendrianto, 3desmita 1universitas alma ata, indonesia 2universitas pendidikan sultan idris, malaysia 3institut agama islamnegeri batusangkar, indonesia *corresponding email: kanasafrina@almaata.ac.id citation: rouzi, k.s., afifah, n., hendrianto, c., & desmita, d. (2020). establishing an islamic learning habituation through the prophets’ parenting styles in the new normal era. international journal of islamic educational psychology, 1(2), 101-111. doi: https://doi.org/10.18196/ijiep.v1i2.9638 a r t i c l e i n f o a b s t r a c t article history received, 27/08/2020 revised,22/09/2020 accepted, 12/10/2020 the covid-19 pandemic, which has plagued since the beginning of this year, has shifted life habits, including study habits. they have changed from using hard file-based media (books, paper, pens, and pencils) to soft file media (network-based media) because students must learn from home. the purpose of this paper is to describe the concept of learning habits integrated with islamic learning habituation through the implementation of the al-qur'an verses, containing the prophet's parenting style by presenting a sense of muraqabah (the supervision of allah swt). this research method used text study. the research's nature was descriptive analysis research with idealistic patterns in reducing the al-qur'an verses and other literature to find solutions to research problems. the literature search results found that muraqabah's feelings in children would result in islamic learning habits, namely learning practices that prioritized honesty, trust, and responsibility when studying online without parents' company. this is an open access article under the cc–by-sa license. keywords prophets' parenting-style, muraqabah islamic learning habituation learning from home http://creativecommons.org/licenses/by-sa/4.0/ rouzi, afifah, hendrianto & desmita | establishing an islamic learning habituation through the prophets’ parenting styles in the new normal era 102 international journal of islamic educational psychology, 1(2), 2020 p. 101-111 introduction since covid-19 broke out in indonesia and worldwide, it has affected all sectors, including education. even the education world is significantly affected where all schools from the elementary level to tertiary institutions house all learning, including exams and practicum until an indefinite time. this condition worsens children's learning habits because children are required to learn online (online). before the covid-19 virus hit, parents severely restricted devices' use because children could accidentally see, read, or download something inappropriate at their age (melnyk, m., & yevseiev, (2020). children are exposed to fake or lousy news, pornography, and negative information (holilulloh, a., & youssef, bn (2020). also, excessive smartphone use can inhibit children's brain development and make their right brain less developed (munawar, m., & nisfah), nl (2020). so at this time, parents also act as teachers who must accompany their children's learning to avoid device abuse. the trend of study habits has now shifted from manual learning using paper and writing tools to computers and devices. during the pandemic, around 70% of students have been implementing e-learning. most of the learners use android phones to attend e-learning. students face various problems related to low and expensive internet connectivity and an unfavorable learning environment at home (kapasia, n. et al. (2020); rohman, m. et al., 2020). also, students have other problems, such as shortcomings of online teaching infrastructure, teachers' inexperience, information gaps, and complex environments at home (ali, w., 2020). an alarming problem is when parents do not control the lesson's theme or subject so that children and parents often experience conflicts (suud, et al., 2020). every child has different study habits. some have good and bad study habits. so that later, it will affect children's learning outcomes. during this pandemic, children's learning habits will be evidence to determine their achievement after this pandemic period ends. good learning habits depend on parents' role because children in the learning process need support from their parents. parents can pay attention to their children, especially during the learning process (fitriah, m., & madjid, 2020). however, they tend to ignore their children and forget their children because of work. children are not considered in the learning process, whether they have learned well or not. during this pandemic, the interaction between parents and children becomes more intense and meaningful. parents and children are always together every day and can accompany children to study at home using online. hence, this paper's study is how parents develop learning habits, which is islamic through the prophets' care. it will later bring out a sense of muraqabah (a feeling of being watched over by allah swt) in the child's heart. the prophets' parenting style is recorded in the qur'an, namely in surah hud: 4243, yusuf: 4-5, 11-14, 16-18, 63-67, 81-87, 94-98, 99-100, maryam : 41-48, alrouzi, afifah, hendrianto & desmita | establishing an islamic learning habituation through the prophets’ parenting styles in the new normal era 103 international journal of islamic educational psychology, 1(2), 2020 p. 101-111 qashash: 26 luqman: 13-19, ash-shaffat: 99-111, and al-qashash: 11. in these verses, if children are habituated and taught to be good, they will be raised upon this. such a child will be felicitous in this world and the next, and his parents, teachers, and educators will share in his reward. if the child is habituated to evil and neglected like an animal, he will be wretched and fall to destruction, and his sin will be shared by those responsible for his upbringing. (al-ghazali, 1967). in ulwan (1992), ibn khaldun agrees with al-gazali that children must behave well and stay away from evil traits. if the child is bad-tempered and does not obey commendable customs, his soul will be in trouble. furthermore, ulwan argues that parents should make a difference to improve during childhood or adulthood. this method must be distinguished because there are differences in enrichment. correcting children at the age of maturity depends on three main matters: reminding him of aqidah, explaining the reproach of crime, and changing the social environment. reminding with aqidah means a significant basis for the continuity of a believer in worshiping allah swt as a manifestation of faith in doing sharia without feeling forced and obeying islamic teachings as reported in qs. lukman: 13. it says taking care of children through habituation, so all complicated matters become easy. if the child has good habits, he will continue to do it throughout his life (al-maghribi, 2007). the role of habituation in the growth and development of children will find pure tawhid. this pure monotheism is the nature of allah swt, but its effect depends on the child's environment growing and developing. habituation is defined as a decrease in response to a stimulus when presented repeatedly or for a long time (lei, y. et al., 2019). the habits taught by parents have the aim of training children to be responsible. it means ensuring physical health and safety, preparing children to become independent adults in all aspects, and encouraging positive personal and social behavior such as psychological adjustment and moral responsibility (brooks, 2011). learning from surah luqman: 16 and 19 and ali imran: 163 is a warning to parents to raise children through habituation. getting used to it at an early age will make all the problems get easy. when the child has habits to do good, he will continue to do it throughout his life. the role of habituation in the growth and development of children will find pure tawhid. this pure monotheism is the nature of allah swt, but its effect depends on the child's environment growing and developing. family and parents are the closest environments to the child. in this relationship, there is an interaction between individuals reciprocally and helps construct these relationships into individual experiences. it is the contribution of parenting in supporting the growth and development of positive traits of children. rouzi, afifah, hendrianto & desmita | establishing an islamic learning habituation through the prophets’ parenting styles in the new normal era 104 international journal of islamic educational psychology, 1(2), 2020 p. 101-111 based on this verse, luqman also emphasized that allah swt is the all-seeing and all-knowing of human actions, both good and bad, so parents must teach this verse to their children. ulwan terms this with muraqabah, which is to cause fear of allah swt (qs. ali imran: 163) so that children are not afraid of parents but of allah swt. the fear of allah swt is present in the child's heart, so he will maintain his seeing, actions, and words to have a prominent character, be decorated with faith and sincerity, piety, and obey allah swt (ulwan, 1993). muraqabah, or the term self-control (rusdi et al., 2020), is essential to instill in the habit of daily activities, especially in children's learning habits. the learning habits of children who have a sense of muraqabah in their hearts, so whatever the learning media, children will not betray their clear hearts, have faith, and always maintain their morals according to islamic law. learning habits that focus on the conditions in which a response occurs and do not determine the underlying mental mechanisms (whether the answer is due to a representation of a stimulus, attitude, or goal). however, a narrower definition of a habit refers exclusively to the automatic framing of the response specific. it expressly excludes operating goals or attitudes (schmidt, jr, de houwer, j., & moors, a. (2020). individuals who are accustomed to habits tend to repeat the same behavior in a repetitive context. it shows cognitive, motivational, and neurobiological habits. in doing so, three ways are connected by habits with goals. first, habits are due to pursuing goals by repeating the same response in a particular context. second, deliberate habits act synergistically, even though habits are standard efficient responsive mode. third, people tend to tie the knot from the frequency of performance habits that the behavior should have intentions (wood, w., & rünger, d., 2016). learning habits are learning fixed behaviors repeatedly (muhibbin syah, 2000; l. j moleong, 1979), steady from time to time (liang gie, 1995). they become permanent and automatic behaviors in a person who will characterize his learning activities and form a learning activity either intentionally or unintentionally (aunurrahman, 2010). noehi nasution (1992) states that the higher the child's age, the more responsible it is for the learning process. learning habits belong to them. first, learning discipline becomes increasingly crucial by paying attention to realistic work targets or results, including detailed work plans, which are better than big ones (ambitious). second, rewards for learning outcomes need to strengthen interest and enthusiasm for learning. the third is punctuality in study/work, and the fourth is learning the whole and part. the fifth is organizing suitable study materials, and the sixth is the completion of teaching and learning programs as needed. forming good study habits can be done by paying attention to learning methods to become better, more meaningful, and achieve achievements as expected. nana sudjana (2005) elaborates on the learning process by: (1). following lessons in school, which is an essential part of the learning process, students must master rouzi, afifah, hendrianto & desmita | establishing an islamic learning habituation through the prophets’ parenting styles in the new normal era 105 international journal of islamic educational psychology, 1(2), 2020 p. 101-111 the subject matter. if the teacher gives homework, invite friends to discuss the main points of the assignment given. (2) studying independently at home is the main task of every student. the main requirement for learning at home is regular learning, which is to have a study schedule even though the time is limited. not the length of study but the habit of regularly and routinely learning every day even with little hours. (3). group study with friends can be at school, library, at friends' houses, or other comfortable places to study. many people's thoughts are better than one person's opinions, which is the benefit of learning together. (4) studying textbooks. reading books must be cultivated by students to better understand the learning material and know better before the teacher gives the lesson material. during this pandemic, learning habits are where children are required to do online learning so that children are dependent on internet-based applications. online learning assistance is critical to do, but the problem is that working parents cannot accompany children when learning online during working hours so that children learn online without supervision. this paper examines how children can have islamic learning habits that are trustworthy, responsible, and independent by presenting a sense of muraqabah in their hearts. methods the research method in this writing is a literature study (literature research) or, in other words, a text study, namely analysis in which the study examines and traces various kinds of literature. in research, this text study included a literature study in which all of its substance requires theoretical processing related to values (noeng muhadjir, 1998). this research compiled and searched for data about the prophets' parenting in the al-qur'an with their interpretation through commentary books and books/literature and related written works. at the same time, the nature of this research is descriptive analysis research with idealistic patterns. abdul mujib (2017) states that the idealistic pattern develops among scholars and intellectuals based on islamic studies by reducing al-quran and other literature to support this research. furthermore, it examines the concept of learning habits in educational psychology as a science that has been empirical on a particular scale. the solution to this problem can be after presenting the concept of islamic habituation of the prophets' parenting style in islam in a normative manner and observing the idea of learning habits through empirical studies in educational psychology (sultoni, et al., 2020). normative studies in islam are through the learning of texts derived from the al-qurán and hadith and figures' opinions, in this case, abdullah nashih ulwan. empirically, the authors see how psychologists make empirical study habits in educational psychology after seeing how the islamic and the educational psychology view will find solutions rouzi, afifah, hendrianto & desmita | establishing an islamic learning habituation through the prophets’ parenting styles in the new normal era 106 international journal of islamic educational psychology, 1(2), 2020 p. 101-111 to various learning habits during this pandemic. the issues are the abuse of devices and learning and accessing prohibited and prohibited content, increasing during this online learning. the solution in question is in islamic learning habituation, described in the research design as follows. figure 1. research design results and discussion parenting is a careful interaction between parents and children. the process is greatly influenced by social contexts such as family, peers, school, and culture in child development so that parent-child interactions are not in a vacuum. family is also a social system with subsystems, including parent-child, marriage, and sibling systems, entangled in a broader social context. family is the first madrasa for the children's growth and development to have both the parenting principle and teaching. nurturing provides a sense of completeness, not only content. both parents must do the character building of parenting (khaidir, et.,al 2020). the content can be the same in parenting, but the feeling has to be different. this sense has the highest value in nurture and education. the formation of islamic habituation starting from an early age will find pure tauhid. this pure monotheism is human nature from allah swt, but its effect depends on the child's environment. family/parents are the closest environments to the child. in this relationship, there is an interaction between individuals reciprocally, and it helps construct these relationships into individual experiences. it is the contribution of parenting in supporting the rouzi, afifah, hendrianto & desmita | establishing an islamic learning habituation through the prophets’ parenting styles in the new normal era 107 international journal of islamic educational psychology, 1(2), 2020 p. 101-111 growth and development of children's positive traits as reflected in the parenting patterns exemplified by the prophet ya'qub as in familiarizing children and their offspring to remain in the faith of tauhid (qs. al-baqarah: 133). the verse implies deliberate habituation. the children of the prophet ya'qub imitated their father's words and behavior to speak. when talking to his children, prophet ya'qub always mandated his children only to obey allah (ath-thabari, 2009; tim ar-rahman, 2017). in a family where the father is an essential socialization agent, the father serves as a primary environmental exploration agent. exploration activities then bring children into many different social objects (corsini, 1994). through this interaction, children's competence in communication and role-taking expands so that the prophet ya'qub's mandate is relevant to the social interactions that his children will face. this habituation behavior is that children not only imitate what their parents do, but children also imitate what they think their parents have done after seeing the results of these actions (brooks, 2011). children imitate what they see and imitate what they think other people are doing based on signs of regularity or irregularity. what is usually from parental behavior will become a habit. habits formed through parenting can encourage positive personal and social behavior such as psychological adjustments and moral responsibility (brooks, 2011). they can affect all aspects of a child's life, including their learning habits. the factor of good study habits is influential by families and schools and media related to technology. parental involvement in student learning activities is one of the main elements of children's academic success (olaseni, v. m., & olaseni, a. o., 2020). parental involvement in children's schools has repeatedly been positive and significantly correlated with many positive children's outcomes (lavenda, o, 2011). furthermore, proper parenting will produce good habits and vice versa (kholifah et al., 2019). likewise, positive learning habits also affect intensive parent-child interactions (earhart, j., & zamora, i., 2015). during this pandemic, learning habits have to use online media in applications, even though parents may not be sure which application is the best for learning. parents should work hard to find beneficial applications to improve their learning habits. parents believe that learning media must encourage children's learning habits to be effective. a study proves that students have a positive attitude towards using gadgets for school work. the use of tablets and smartphones helps learn and do fun school assignments (nathanson, a. i., 2018, andriyani, i. n., et.all. 2020). parenting that reflects the interactive and intensive parenting of prophets based on dialogue can effectively affect children's learning habits and make them have islamic learning habits. it is muraqabah (fear of being watched by allah swt) so that the child will be useful, have good morals and behavior, and a noble spirit. rouzi, afifah, hendrianto & desmita | establishing an islamic learning habituation through the prophets’ parenting styles in the new normal era 108 international journal of islamic educational psychology, 1(2), 2020 p. 101-111 the child will earn the parents' trust and responsibility (ulwan, 1992). the sense of muraqabah is significant for dialogue with children considering how to learn during this pandemic using online applications. online learning from home means that children are attached to devices because the whole process of teaching and learning activities, teacher and student interactions, exams, and assignments uses internet-based applications. an interactive and intensive parenting style of the prophets based on dialogue can effectively affect children's learning habits. they will fear being watched by allah or muraqabah to be useful, have good morals and behavior, and a noble spirit. the child will earn the parents' trust and responsibility (ulwan, 1992). the sense of muraqabah is significant for dialogue with children considering how to learn during this pandemic using online applications. online learning from home means that children are attached to devices because the whole process of teaching and learning activities, teacher and student interactions, exams, and assignments uses internet-based applications. conclusion islamic learning habituation is influenced by the prophet's parenting style, prioritizing muraqabah. the feeling that there is always someone watching every action, deed, and movement (surah lukman: 16; ali imran: 163). these learning habits prevent children from accidentally seeing, reading, and being exposed to fake news (negative information), pornography, or downloading something inappropriate for their age. excessive use of smartphones can also hinder children's brain development and make their right brain less developed. the prophets' parenting style prioritizes dialogue with children by assisting them in using learning media and digital devices, limiting the duration, balancing reallife interactions, and adjusting needs in choosing learning applications, providing positive impacts of islamic learning habits. therefore, parents should always accompany and enhance family and environmental interactions and check children's social media activities. this intensive interaction helps to build a sense of muraqabah formed into islamic learning habituation. this habit includes positive, responsible, and trustworthy study habits to islamic teachings. these islamic learning habits are necessary when children often use devices without parental assistance in online learning (learning from home) and recreational activities (playing). references abdullah nashih ulwan, (1993), pedoman pendidikan anak dalam islam jilid iiii, terj. saifullah kamalie, semarang: asy-syifa’ rouzi, afifah, hendrianto & desmita | establishing an islamic learning habituation through the prophets’ parenting styles in the new normal era 109 international journal of islamic educational psychology, 1(2), 2020 p. 101-111 abu ja’far muhammad bin jarir ath-thabari, (2009), tafsir ath-thabari vol. 21, terj. misbah, jakarta: pustaka azzam al-ghazali, (1967), ihya ulumuddin, juz iii, beirut: muassasah al-hilby ali, w. (2020). online and remote learning in higher education institutes: a necessity in light of covid-19 pandemic. higher education, 10(3). al-maghribi bin as-said al-maghribi, (2007), begini seharusnya mendidik anak: panduan mendidik anak sejak masa kandungan hingga dewasa, terj. zainal abidin, jakarta: darul haq andriyani, i. n., wasim, a. t., zainuddin, m., & fitriah, m. s. (2020). gadgets playing behavior of students in indonesia. humanities & social sciences reviews, 8(1), 264-271. aunurrahman. (2010), belajar dan pembelajaran, bandung: alfabeta brooks, jane, (2011), the process of parenting, terj. rrahmat fajar, yogyakarta: pustaka pelajar earhart, j., & zamora, i. (2015). achievement together: the development of an intervention using relationship-based strategies to promote positive learning habits. infants & young children, 28, 32– 45. doi:10.1097/iyc.0000000000000023 holilulloh, a., & youssef, b. n. (2020). the learning process through social media for children: the issues and challenges of children's future. scaffolding: jurnal pendidikan islam dan multikulturalisme, 2(1), 58-67. fitriah, m., & madjid, a. (2020). honesty: a multidimensional study as motivation for national character building. hayula: indonesian journal of multidisciplinary islamic studies, 4(1), 99-116. kapasia, n., paul, p., roy, a., saha, j., zaveri, a., mallick, r.,& chouhan, p. (2020). impact of lockdown on learning status of undergraduate and postgraduate students during covid-19 pandemic in west bengal, india. children and youth services review, 105-194 khaidir, e., & suud, f. m. (2020). islamic education in forming students'characters at as-shofa islamic high school, pekanbaru riau. international journal of islamic educational psychology, 1(1), 50-63. kholifah, n., supriyadi, s., & suwaro, s. (2019). hubungan persepsi peserta rouzi, afifah, hendrianto & desmita | establishing an islamic learning habituation through the prophets’ parenting styles in the new normal era 110 international journal of islamic educational psychology, 1(2), 2020 p. 101-111 didik tentang pola asuh orang tua, kebiasaan belajar dengan hasil belajar. jurnal inovatif ilmu pendidikan, 1(1), 83-98. lavenda, o. (2011). parental involvement in school: a test of hoover-dempsey and sandler's model among jewish and arab parents in israel. children and youth services review, 33, 927-935. lei, y., wang, j., dou, h., qiu, y., & li, h. (2019). influence of typicality in category-based fear generalization: diverging evidence from the p2 and n400 effect. international journal of psychophysiology, 135, 12-20. m. suud, fitriah et al. (2020), the role of islamic counselling in pandemic covid 19: a conceptual study for developing positive emotion of parents and children. konseling religi jurnal bimbingan konseling islam, v. 11, n. 1, p. 18-35 melnyk, m., & yevseiev, s. сyber safety prevention methods for children. modern problems of computer science and it-education, 132. muhibbin, syah. (2000). psikologi pendidikan dengan pendekatan baru. bandung: remaja rosdakarya mujib, a. (2017). pengembangan psikologi islam melalui pendekatan studi islam. jurnal psikologi islam, 1(1), 17-32. munawar, m., & nisfah, n. l. (2020). the effect of assertive discipline on earlyaged children's gadget addiction. jecce (journal of early childhood care and education), 2(2), 64-70; nathanson, a. i. (2018). how parents manage young children's mobile media use. families and technology, 3–22. doi:10.1007/978-3-319-95540-7_1 noehi nasution. (1998). materi pokok psikologi pendidikan. jakarta: direktorat jenderal pembinaan kelembagaan agama islam dan universitas terbuka noeng muhadjir, (1998), metode penelitian kualitatif edisi iii, yogyakarta: rake sarasin olaseni, v. m., & olaseni, a. o. (2020). covid-19 pandemic: impact of sociodemographic factors and parent's life orientation on enforced learning in pupils during lock-down in nigeria. an international multidisciplinary double-blind peer-reviewed research journal. special issue, volume ii issue iv may 2020 raymond j. corsini, (ed), (1994). encyclopedia of psychology 2nd edition vol.3, new rouzi, afifah, hendrianto & desmita | establishing an islamic learning habituation through the prophets’ parenting styles in the new normal era 111 international journal of islamic educational psychology, 1(2), 2020 p. 101-111 york: john wiley & sons rusdi, et all, (ed), (2020). psikologi islam: kajian teoritik dan penelitian empirik. yogyakarta: istana agency rochman natawidjaja & l. j. moleong. (1979). psikologi pendidikan untuk. spg. jakarta: mutiara slameto. rohman, m., marji, d. a. s., sugandi, r. m., & nurhadi, d. (2020). online learning in higher education during covid-19 pandemic: students' perceptions. journal of talent development and excellence, 12(2s), 3644-3651. schmidt, j. r., de houwer, j., & moors, a. (2020). learning habits: does overtraining lead to resistance to new learning?. collabra: psychology, 6(1), 21. doi: http://doi.org/10.1525/collabra.320 sultoni, a., wasim, a. t., & fauzan, a. (2020). development of prophetic intelligence (phenomenology study of religious transformation). international journal of islamic educational psychology, 1(1), 12-24. 10.18196/ijiep.1102 the liang gie. (1995). cara belajar yang efisien, jilid ii edisi keempat. (diperbaharui). yogyakarta: liberty tim ar-rahman, (2017), ensiklopedia 25 nabi dan rasul, jakarta: erlangga wood, w., & rünger, d. (2016). psychology of habit. annual review of psychology, 67, 289–314. doi: https://doi.org/10.1146/annurev-psych-122414-033417 http://doi.org/10.1525/collabra.320 http://dx.doi.org/10.18196/ijiep.1102 https://doi.org/10.1146/annurev-psych-122414-033417 _______________________________________________ international journal of islamic educational psychology vol. 2, no. 1, june 2021 doi: https://doi.org/10.18196/ijiep.v1i2.11400 an assessment of almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria abdulhameed ishola jimba centre for ilorin studies (cils) university of ilorin, nigeria corresponding email: jimba.abdulhameed@yahoo.com citation: jimba, a. i. (2021). an assessment of almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria. international journal of islamic educational psychology, 2(1), 1-14. doi: https://doi.org/10.18196/ijiep.v1i2.11400 a r t i c l e i n f o a b s t r a c t article history received, 31/03/2021 revised, 08/05/2021 accepted, 14/05/2021 almajiri is an education system practiced in northern nigeria whereby almajiri pupils are only exposed to quranic learning. for these pupils to become relevant and valuable in this modern society, the federal government of nigeria formulated a formalizing their almajiri education system and integrated western education without jeopardizing quranic learning. to find out if almajiri education is not being negatively affected because of the policy, this study assessed almajiri integrated school pupils' performance in quranic subjects in sokoto state, nigeria. the research method employed was a descriptive survey. using the purposive sampling technique, four schools (2 urban and 2 rural schools) where the needed data were readily available were sampled. two hundred seventy-three (273) subjects (94 from urban and 179 from rural areas) were purposively tested for the study. pro-forma was designed as a research instrument and collected the 2013/2014 primary 3 promotional examination results. the percentage, mean and standard deviation, bar chart, and t-test statistical tools were used for data analysis. the study revealed, among others, that the general performance of almajiri integrated model school pupils in the qur'anic subjects was below average. the paper concluded an urgent need to empirically explore factors responsible for the low performance to improve it. this is an open access article under the cc–by-sa license. keywords almajiri education integrated model school qur'anic subjects academic performance mailto:jimba.abdulhameed@yahoo.com http://creativecommons.org/licenses/by-sa/4.0/ jimba | an assessment of almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria 2 international journal of islamic educational psychology, 2(1), 2021 introduction over some decades ago, the northern part of nigeria had been noted for the traditional qur'anic education system (tqes), even before the advent of the western education system in the region. the education system started in the 11th century in the kanem borno empire (gambo, 2005) and later transformed to almajiri education system (abdulqadir, 2003). however, the word "almajiri" is derived from the arabic word "al-muhājir," meaning a person who migrates from one place to another for a religious purpose (see q.s. ali imran:195 and q.s. at-taubah: 100). the word was borrowed from arabic into the hausa language and was later corrupted to "almajiri". thus, within the hausa language, it means a young child or an adult who moves from one place to another, mainly along the street, begging for sustenance. technically, it means a traditional qur'anic school pupil or student who leaves home to a distant place for qur'anic education (jimba, 2017; khafidah et al., 2020). owing to the high value placed on the almajiri education system in the north, the parents' pupils usually send them out, mostly from rural areas to urban where they can learn the qur'an (gambo, 2005) and (zakir et al., 2014). in the precolonial period, it was the state's responsibility, communities, and the parents, to maintain the schools before the coming of the colonial masters. the scholars and the school system used to benefit a lot from zakat (poor due) and waqf (perpetual endowment) (abdulqadir, 2003; gambo, 2005). the almajiri system of education was productive in the pre-colonial period, such that it has produced scholars, administrators, politicians, and clerks (adamu, 2004). it perhaps is due to the availability of necessary facilities that aid the effective teaching-learning process, or the entire economic and political support, especially the physiological needs of the teachers and the pupils, catered for from the public funds to ensure the system's productivity. moreover, the psyche of both the teachers and the pupils was then well-composed as there were no challenges whatsoever to disrupt the system. however, consequent upon the british colonialism and christian missionaries coming, the state's maintenance by the state, communities through public funds stopped automatically. thus, the almajiri system of education collapsed and was replaced with "karatun boko," i.e., western education, and in other to survive and to continue their school system, the mallams influenced the pupils to resort to begging for their sustenance and maintenance of the school (abdulqadir, 2003; gambo, 2005). thus, this phase is the genesis of begging and menial jobs with which the almajiris are identified today (abdulqadir, 2003; adamu, 2004). therefore, almajiri pupils were never beggars until the traditional qur'anic school collapsed in the north, which negatively affected the socio-economic, political, cultural, and intellectual lives of muslims in the country. consequently, this condition resulted in a high dropout of the students from the school system, making a high population of the almajiris. there are now millions of almajiris across the country. for instance, the national council for the welfare of the jimba | an assessment of almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria 3 international journal of islamic educational psychology, 2(1), 2021 destitute (ncwd) put the number to be about 7 million (adamu, 2014). unfortunately, it is a substantial human capital crying for positive exploitation and development. meanwhile, the aims of primary education, as introduced by the christian missionaries and later supported by the colonial administrators, were to instill biblical reading skills both in english and the local language of its recipients and to train them on gardening, agriculture as well as to become teacher-catechists and clergymen for the church (imam, 2012). it was why the northern muslim leaders initially rejected western education. incidentally, the federal government of nigeria in 1999, during the administration of former president olusegun obasanjo, later launched the national free primary education and used universal basic education (ube) as the terminology for the scheme resulting in primary and junior secondary education in nigeria (oyelade, 2004). according to the national policy on education (2013) and (education for all 2015 national review), this ube shall be free, compulsory, universal, and qualitative. one of the scheme's objectives is to ensure the acquisition of the appropriate levels of literacy, numeracy, communicative "and life "skills, and the ethical, moral, security, and civic values needed to lay a solid foundation for lifelong learning. meanwhile, during this time, almajiri education was being run informally. so, for almajiri pupils, including all other traditional qur'anic school pupils, to benefit from this scheme across the country, the government of nigeria set up a national implementation committee on almajiri education in october 2010. the committee succeeded wildly in implementing western education with almajiri education and formalizing its existing curriculum (semere, 2015). the measure mentioned above and islam's flexible attitude to all branches of knowledge later resulted in the formulation of a policy by the government of nigeria. the almajiri pupils of the north should subsequently be exposed to the modern education system, based on the understanding that the western education system's curriculum content would not jeopardize the interest of the islamic system of education. thus, for the preservation and sustainability of islamic culture of the north, significant and complementary roles both qur'anic and western education developed the individual and the society at large. the existing almajiri education system was formalized, and western education was integrated into it under the new scheme of universal basic education (ube). hence, almajiri integrated model school by the former president goodluck jonathan in april 2012 in sokoto state, nigeria (elechi and yekorogha, 2013) ensured that almajiri pupils had a better life and contributed their quota to the nation through both qur'anic and western education systems. therefore, since the commissioning of the school, no study has been conducted to ascertain if the performance of the school pupils in qur'anic subjects: arabic, islamic studies, and qur'an memorization ("tahfiz al-qur'an") is not being jeopardized as a result of the integration system (abdulkarim & suud, 2020). jimba | an assessment of almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria 4 international journal of islamic educational psychology, 2(1), 2021 thus, this study aimed to assess the academic performance of almajiri integrated school pupils in qur'anic subjects in sokoto state, nigeria. since this work dealt with assessing the academic performance of almajiri pupils, it is apt to define the concept of academic performance. thus, the term becomes the achievements in school, the teacher,s and the school according to specific measurement and evaluation techniques (jimba, 2017). it is also seen as an actual premium upon which teaching and learning activities are measured using some criteria of excellence like good academic performance, poor academic performance, and academic failure (fatai & abdullahi, 2018). however, many variables influence the academic performance of students. these are instructional methods and materials, time of instructional delivery, learning environment, teachers' and students' characteristics, and teaching qualification. for instance, che noh, omar, and kasan (2013) asserted that a positive attitude affects students' motivation, meaning that they learn more about a subject if they have a positive attitude. also, abijo (2014) also claimed that when teachers lack instructional materials, effective learning cannot occur. abdullahi (2014) also noted that teachers' characteristics have a significant impact on students' performance. similarly, it is pertinent to review relevant theories and empirical works on the influence of school location on students' performance. many almajiri pupils come from rural areas to urban areas to better access quranic education (gambo, 2005; zakir et al., 2014). it, therefore, underlies the consideration of school location in this work to determine whether it will influence the pupils' performance or not. thus, regarding the influence of school location on academic performance, ajayi (2009) maintained that urban students perform better than rural students because qualified teachers, a conducive learning environment, and facilities are usually found in urban areas absent in rural areas. chianson (2014) also asserted that low-performing youths are primarily found in rural areas. moreover, long walking distance, fatigue, and hunger are also other common factors for poor performance as these lead students to drowsiness during learning (mhiliwa, 2015). another related submission is that the challenges of higher poverty being faced in rural areas in nigeria and the english language being the lingua franca opposed to the native language widely spoken in rural schools can primarily affect students' performance (alordiah et al., 2015). in another study, olonade (2000) discovered a significant difference between students' mathematics achievement in urban and rural schools. further, owoeye and yara (2011) found a significant difference between students' academic achievement in rural and urban secondary schools using senior school certificates as a yardstick. in any case, performance can be influenced by the school location. meanwhile, sulaiman (2004) viewed that the holy qur'an is the holy book that provides for all aspects of human life. thus, the aim of the qur'anic/almajiri education system is to intimate young muslim children with recitation and jimba | an assessment of almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria 5 international journal of islamic educational psychology, 2(1), 2021 application of the qur'anic teachings. adequate attention and necessary provisions ought to be given to the teaching-learning process, teachers, and students to realize the pupils' expected performance. incidentally, the curriculum contents of the almajiri integrated model school system include the following core subjects: english language, science, mathematics, social studies together with hausa language, computer, physical education, handwriting, commerce, handcraft, mechanic, vulcanizing and islamic calligraphy, among others as vocational skills of their curriculum. other subjects on qur'anic education involve a strong foundation in a recitation of the glorious qur'an, tahfiz (qur'an memorization with tajweed), arabic, islamic studies, tawheed, hadith, fiqh and sirah (yusha'u et al., 2013). there should be a review of relevant previous research works related to almajiri pupils' performance at this juncture. for instance, abubakar and njoku (2015) found that most almajiri integrated model school students performed better in islamic studies than their counterparts in the conventional sultan bello junior secondary school. they also observed that almajiri influenced academic performance. moreover, the president, civil rights congress of nigeria (crcn) posited that the new almajiri education policy is likely to arm the almajiris and their teachers. it implies that the policy may negatively affect the adequate performance of the teachers and pupils' academic performance, thereby inhibiting the accomplishment of the aims and objectives of almajiri education, which was traditionally to provide muslim children with sound islamic learning and to be helpful in the society (kwagyang & nik mahmood, 2015). one of the challenges that may inhibit the excellent performance of almajiri pupils is the dwindling capacity of almajiri school teachers to cater to the pupils' needs coupled with the prevalence of the psychiatric disorder among the almajiris. their study further revealed that the pupils were more prone to having depression and post-traumatic stress disorder, and their social profile is most likely to expose them to mental health problems (abdullateef et al., 2017). however, the study's general objective was to assess almajiri integrated model school pupils' performance in quranic subjects in sokoto state, nigeria. specifically, the study examined the following: 1. the performance of almajiri integrated model school pupils in qur'anic subjects in urban areas 2. the performance of almajiri integrated model school pupils in qur'anic subjects in rural areas also, the following research questions were answered in the course of the study 1. what is the general performance of almajiri integrated school pupils in qur'anic subjects in sokoto state, nigeria? 2. what is the performance of almajiri integrated school pupils in qur'anic subjects in urban areas? jimba | an assessment of almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria 6 international journal of islamic educational psychology, 2(1), 2021 3. what is the performance of almajiri integrated model school pupils in qur'anic subjects in rural areas? similarly, the following research hypothesis was formulated and tested: h0: there is no significant difference between urban and rural almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria. methods this study aimed to assess almajiri integrated school pupils' performance in qur'anic subjects, i.e., arabic, islamic studies, and qur'an memorization (tahfiz al-qur'an), in sokoto state, nigeria. therefore, the descriptive quantitative research method was employed, which ogunbameru and ogunbameru (2010) defined as a research method for describing a phenomenon. thus, the research method is appropriate for the study since the description of the academic performance of the sampled subjects is involved based on data collection. four out of the six schools (2 urban and 2 rural schools) that had pupils from primary 1 to 3 being the highest class that cut across the 4 schools, as at the time of data collection for this study, and where the data for this study were readily available were sampled, using the purposive sampling technique. ninety-four (94) pupils were selected from urban locations, while 179 pupils were tested from the rural area. hence, 273 participants were used in this study. these pupils were chosen from each school using the purposive sampling technique due to their utter availability. research instrument a pro-forma was designed and used to collect the 2013/2014 primary 3 promotional examination results of the almajiri integrated model school pupils. the pro-forma has two sections; both sections 1 and 2 featured the name and location of the school, the academic session, i.e., 2013/2014, and the academic subjects considered under qur'anic and secular subjects, respectively. however, to ensure the face and content validity of the instrument, it was given to the researcher's supervisor and an expert in educational measurement and evaluation in the department of social sciences education, faculty of education, university of ilorin, ilorin, nigeria. the reliability of the instrument was determined using the inter-rater reliability method. two raters collected the same data set at different times, subjected to cohen's kappa statistic to assess the level of agreement between the two raters; thus, the percent agreement obtained was 85%. data analysis technique the percentage was adopted to describe the personal characteristics of the respondents. research questions 1, 2 & 3 were answered using mean scores and standard deviation. in contrast, the 1 null research hypothesis: "there is no significant difference between urban and rural almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria," used the t-test jimba | an assessment of almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria 7 international journal of islamic educational psychology, 2(1), 2021 inferential statistics at the alpha level of 0.05. as shown in table 1, the range score was also used to determine the ranges and grades of the various scores obtained in the subjects, which are statistically described using the bar chart. table 1. range score on the ranges and grades of the various scores/mean scores obtained in qur'anic subjects maximum score minimum score range desired level group size 100 05 = 95 ÷ 5 = 19 table 1 shows that the minimum score is 05 subtracted from the maximum score of 100, giving the range of 95, and divided by the number of the group considered in the study, i.e., 5, giving the group size of 19 used to group the pupils' scores into various grades as shown below. table 2. the ranges/grades of the various scores/mean scores obtained in qur'anic subjects. table 2 indicates that scores from 5 to 24 are poor, 25 to 44 are fair, 45 to 64 are good, 65 to 84 are very good, and above 85 are excellent. results demographic information of the respondents table 3. school location of the pupils school location frequency percentage (%) urban 94 34.4 rural 179 65.6 total 273 100.0 table 3 shows that 94 (34.4%) of the pupils sampled are from urban areas while 179 (65.5%) come from rural areas of sokoto state, nigeria; altogether, making 273 (100%) participated in the study. answering of research questions research question 1: what is the general performance of almajiri integrated school pupils in qur'anic subjects in sokoto state, nigeria? s/n score grade 1. 5-24 poor 2. 25-44 fair 3. 45-64 good 4. 65-84 very good 5. 85 & above excellent jimba | an assessment of almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria 8 international journal of islamic educational psychology, 2(1), 2021 table 4. mean scores and standard deviation on the general performance of almajiri integrated model school pupils in qur'anic subjects descriptive statistics pupils' performance n mean std. deviation remark qur'anic subjects 273 42.0672 10.22298 fair table 4 reveals that the 273 sampled pupils obtain a mean score of 42.0672 and a standard deviation of 10.22298 in qur'anic subjects. the general performance of the pupils in qur'anic subjects was below average but fair, according to table 2. generally, therefore, the performance of the pupils is reasonably good. table 5. bar chart descriptive statistic showing the frequencies/ percentages of almajiri integrated model school pupils and their various grades in qur'anic subjects grade frequency percent valid percent cumulative % poor 41 15.0 15.0 15.0 fair 115 42.1 42.1 57.1 good 95 34.8 34.8 91.9 very good 19 7.0 7.0 98.9 excellent 3 1.1 1.1 100.0 total 273 100.0 100.0 image 1: bar chart graph showing almajiri pupils' performance table 5 reveals that out of 273 (100%) sampled pupils, 41 (15.0%) obtained "poor", 115 (42.1%) obtained "fair", 95 (34.8%) got "good", 19 (7.0%) performed well with "very good" while 3 (1.1%) obtained "excellent" grade in qur'anic subjects. in order words, the grades: "fair" is ranked 1st, "good" ranked 2nd, "poor" ranked 3rd, "very good" ranked 4th, while "excellent" is ranked 5th being the least. the majority of the pupils performed below average. jimba | an assessment of almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria 9 international journal of islamic educational psychology, 2(1), 2021 research question 2: what is the performance of almajiri integrated school pupils in qur'anic subjects in urban areas? table 6: mean score and standard deviation on almajiri integrated model school pupils' performance in quranic subjects in an urban location descriptive statistics pupils' performance n mean std. deviation remark qur'anic subjects 94 43.1395 11.00332 fair table 6 shows that the 94 sampled pupils in the urban areas of sokoto state, nigeria, participating in this study obtain a mean score of 43.1395 with a corresponding standard deviation of 11.00332 in the qur'anic subjects. by implication, the performance of the pupils in the qur'anic subjects was below average but fair based on table 2. research question 3: what is almajiri integrated model school pupils' performance in quranic subjects in a rural location? table 7. mean score and standard deviation on the performance of almajiri integrated model school pupils in qur'anic subjects in a rural location descriptive statistics pupils' performance n mean std. deviation remark qur'anic subjects 179 41.5040 9.77323 fair as revealed in table 7, the 179 sampled pupils in the rural location of sokoto state, nigeria, have a mean score of 41.5040 and a standard deviation of 9.77323 in the qur'anic subjects. the performance of the pupils in qur'anic subjects is below average but fair based on table 2. hypothesis testing h0: there is no significant difference between urban and rural almajiri integrated model school pupils' performance in the qur'anic subjects in sokoto state, nigeria. table 8. t-test analysis on the influence of school location on the performance of almajiri integrated model school pupils in the qur'anic subjects in sokoto state, nigeria location n mean std. deviation df t-value sig. remark urban 94 43.1395 11.00332 177 1.27 0.127 accepted rural 179 41.5040 9.77323 177 jimba | an assessment of almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria 10 international journal of islamic educational psychology, 2(1), 2021 as revealed in table 8, the t-value (1.27) with a p-value of 0.127 is obtained when computed at the 0.05 alpha level. since the p-value (0.127) is more significant than the 0.05 alpha level, the null hypothesis is retained. in other words, the difference between almajiri integrated model school pupils' performances in quranic subjects was not statistically significant at p>0.05. thus, the hypothesis retained no significant difference between urban and rural almajiri integrated model school pupils' performance in the quranic subjects in sokoto state, nigeria. result and discussion the study's findings revealed that the general performance of almajiri integrated model school pupils in the qur'anic subjects was below average but fair. unfortunately, this finding is against the expectations of many people who subscribed to modernizing the almajiri education system and integrating western education with the system. when the policy was introduced, it would help the almajiri pupils realize their potentials and bring about better performance of the pupils, especially in the aspect of the qur'anic education system having been formalized. with this development, something is going wrong somewhere, perhaps on the curriculum implementation process or the curriculum itself. this low level of performance of the pupils may be that the pupils have a negative attitude because, according to che noh et al. (2013), students' positive attitude largely influences good performance. the finding may also be due to the dwindling capacity of almajiri school teachers to cater to the pupils' needs coupled with the prevalence of psychiatric disorder and depression, which abdullateef et al. (2017) claimed. also, as abdullahi (2014) submitted, teaching qualification significantly impacted students' performance. thus, the pupils' performance below average may also be connected with a lack of teaching qualification on the teachers taking the quran. as observed by the researcher during data collection, some of the quranic subject teachers were not professionally trained. in the same vein, there was no conducive learning environment equipped with adequate instructional materials to aid the teaching-learning process. this condition can obstruct effective learning, according to abijo (2014) and abdullah (2014). furthermore, despite the government's provisions, the pupils may still roam about for their regular begging, do a menial job, and go back to school, having walked over a long distance. perhaps, this issue is responsible for the pupils' low performance, because as respectively claimed by alordiah (2015) that higher level of hunger in rural areas in nigeria, and mhiliwa (2015) that long walking distance, fatigue, and hunger are common factors that can primarily affect students' performance. therefore, all these highlighted possible causes of pupils' low performance need empiric research for prompt solutions. to achieve the aims of almajiri education, which was traditionally to provide muslim children with sound islamic learning and to be helpful in the society (kwagyang & nik mahmood, 2015), can be a mirage without addressing the issue. jimba | an assessment of almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria 11 international journal of islamic educational psychology, 2(1), 2021 meanwhile, the finding aligns with the president's view, civil right congress of nigeria (crcn). the new almajiri education policy, if care is not taken, may cause a problem for the almajiris and their teachers; perhaps, because of the fear that adequate necessary provisions and monitoring may not be in place to ensure excellent performance of the pupils in qur'anic education. however, the submission of abubakar and njoku (2015) is in contrast to this finding. though they used junior secondary school students for their study, they found that most almajiri integrated model school students performed well in islamic studies and better than their counterparts in the conventional sultan bello junior secondary school. urgent attention needs to be paid to the lower primary level to address the issue discovered in this study as soon as possible. as for the influence of school location on almajiri pupils' performance, the 94 pupils sampled from the urban area in the quranic subjects were specifically below average. in the same vein, the 179 sampled rural pupils performed moderately in the qur'anic subjects just like their counterparts in the urban area, but urban pupils performed very slightly better. the slightly higher performance of the urban pupils might be the terrain of the urban location. though not significantly much, this finding is nearly in support of ajayi (2009), who viewed that better teachers, a conducive learning environment, and facilities usually found in urban locations can cause students from an urban area to perform better a rural location. chianson (2014) stated that low-performing youths are primarily found in rural locations. similarly, the finding is also almost in line with owoeye and yara (2011). they found that urban students performed better than their rural counterparts. moreover, the result disagreed with maliki et al. (2009). they discovered that students from rural schools performed better than those in urban schools using the 2006 jss mathematics test. though their performance was not much, the urban pupils had access to better teaching-learning facilities than rural pupils. in any case, this finding, to some extent, supports the existing submissions that school location can influence student's performance. regarding the null hypothesis formulated in the study, the finding revealed no significant difference between almajiri integrated model school pupils of urban and rural areas in quranic subjects in sokoto state, nigeria. school location did not significantly influence the pupils' performance in quranic subjects. this finding contradicted olonade (2000), who discovered a significant difference between students' mathematics achievement in urban and rural schools. it is also in contrast with owoeye and yara (2011). they found a substantial difference between students' academic achievement in rural and urban secondary schools using senior school certificates as a yardstick. in any case, performance can be influenced by the school location. jimba | an assessment of almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria 12 international journal of islamic educational psychology, 2(1), 2021 conclusion this study assessed almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria. the study revealed that the general performance of almajiri integrated model school pupils in the qur'anic subjects was below average, but fair and no significant difference was found in the performance of the pupils in urban and rural areas of sokoto state, nigeria. both the urban and rural pupils performed fairly, meaning that this result has raised a serious issue that needs to be addressed urgently to improve the pupils' performance. the low performance of the pupils implies that something is out of place in the policy. therefore, all possible factors associated with the school curriculum and its responsible implementation process for this low performance, such as in the areas of instructional materials, teachers' characteristics and job performance, school environment/supervision, pupils' classroom attendance, age, gender, physiological and psychological needs need to be explored for prompt solutions. it will go a long way in helping in the realization of the objectives of the new policy of the almajiri integrated model school system not only in the northern region but also all over the country. reference abdulkarim, k. a., & suud, f. m. (2020). evaluation of madaris curriculum integration for primary muslim education in mindanao: an assessment of the influence of psychology. international journal of islamic educational psychology, 1(2), 89-100. https://doi.org/10.18196/ijiep.v1i2.9736 abdullahi, a.i. (2014). english language proficiency and teacher factors as correlates of senior school students achievement in mathematics in lagos state. ilorin journal of education, 33, 42-54 abdullateef, a.a., adedokun, b. & omigbodun, o. (2017). a contemporary study of the prevalence and correlates of psychiatric disorders in almajiris and public primary school pupils in zaria, northwest nigeria. journal of child adolescent psychiatry mental health, 11 (29), https://doi:10.1186/s/3034-017-0166-3 abdulqadir, i.a. (2003). the almajiri system of education in nigeria. a lead paper presented at the 21st convocational ceremony of bayero university, kano. https://www.ganjip.com abijo, j.a. (2014). assessment of the professional competence of the regular trained and distance learning b. (ed.) yoruba language teachers in oyo state, nigeria. ilorin journal of education, 33, 25-41 abubakar, b.g. & njoku, j.n. (2015). influence of almajiri on school attendance and academic performance among students of almajiri integrated model school, sokoto state. world journal of education, 5 (4), 58-63. https://doi: 10.5430/wje.v5n4p58 https://doi.org/10.18196/ijiep.v1i2.9736 https://doi:10.1186/s/3034-017-0166-3 https://www.ganjip.com/ https://doi:%2010.5430/wje.v5n4p58 https://doi:%2010.5430/wje.v5n4p58 jimba | an assessment of almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria 13 international journal of islamic educational psychology, 2(1), 2021 adamu, i. (2004). the almajiri child: qur'anic education and the quest for new order in nigeria. scottish journal of arts, social sciences and scientific studies, 20 (1), 13-26 ajayi, p.o. (2009). teachers as major determinant of students' performance. journal of education, 4 (2), 101-118 alordia, o.c., akpadaka, g. and oviogbodu, o.c. (2015). the influence of gender, school location and socio-economic status on students' academic performance in mathematics. journal of education and practice, 6 (17), 130136 che noh, m.a., omar, n. & kasan, h. (2013). factors influencing students' achievements in form 5 islamic studies subject. international educational studies, 6 (8), 83-91. http://dx.doi.org/10.5539/ies.v6n8p83 chianson, l. (2014). teachers' variables and learning environment. in f.b. murray (ed.). the teacher educator's handbook: burcaly a knowledge based preparation of teachers (2nd edition), 261-276 san francisco: jossey bass education for all 2015 national review. educational international's response to the global monitoring report 2008 (e-book). https://www.ei-ie.org elechi, g.e. & yekorogha, l.r. (2013). the almajiri model schools in nigeria: matters arising. international journal of educational foundation and management, 1 (1), 71-77 fatai, m. & abdullahi, i.g. (2018). locus of control and self-concept as correlates of academic performance of secondary school students in sokoto metropolis. ilorin journal of education, 37, 131-139. http://dx.doi.org/10.35386/ser.v14i1.99 gambo, a. (2005) qur'anic schools and muslim educational reform. in a.u baffa, s. salisu and u.m mansur (eds.). muslim educational reform activities in nigeria. benchmark publisher limited, nigeria. imam, h. (2012). educational policy in nigeria from the colonial era to the postindependence period. italian journal of sociology of education, 1, 181-204 jimba, a.i. (2017). a correlational study of almajiri integrated school pupils' performance in qur'anic and secular subjects in sokoto state, nigeria. unpublished m.ed. dissertation, department of arts education, faculty of education, university of ilorin, ilorin, nigeria. khafidah, w., wildanizar, w., tabrani, z. a., nurhayati, n., & raden, z. (2020). the application of wahdah method in memorizing the qur'an for students of smpn 1 unggul sukamakmur. international journal of islamic educational psychology, 1(1), 37-49. https://doi.org/10.18196/ijiep.1104 kwagyang, g.u. & nik mahmood, n.a.k. (2015). child trafficking and religion: a case study of almajiri education in northern nigeria. international journal of business economics and law, 8(4), 113-122 http://dx.doi.org/10.5539/ies.v6n8p83 https://www.ei-ie.org/ http://dx.doi.org/10.35386/ser.v14i1.99 https://doi.org/10.18196/ijiep.1104 jimba | an assessment of almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria 14 international journal of islamic educational psychology, 2(1), 2021 maliki, a.e., ngban, a.n. & ibu, j.e. (2009). analysis of students' performance in junior secondary school mathematics examination in bayelsa state of nigeria. stud home comm sci, 3(2), 131-134. http://dx.doi.org/10.1080/09737189.2009.11885288 mhiliwa, a.j. (2015). the effects of school location on learner's academic performance: a case of community secondary schools in makambako town council, njombe. a dissertation submitted for the degree of masters of education in administration, planning and policy studies of the open university of tanzania ogunbameru, o.a. and ogunbameru, b.o. (2010). contemporary methods in social research. kuntel publisher, ajebamidele olonade, g.b. (2000). influence of school location, school size, sex difference and teacher variables on mathematics achievement of secondary students in kwara state, nigeria. unpublished m.ed. dissertation, university of ilorin, ilorin, nigeria. owoeye, j.s. & yara, p.o. (2011). school location and academic achievement of secondary school in ekiti state, nigeria. journal of asian social science, 7(5) www.ccsenet.org/ass oyelade, f. (2004). education in post-independence nigeria: 1960-the present. in s.a. jimoh, (ed). foundations of education. a publication of the department of educational foundation, university of ilorin, ilorin, nigeria rufa’i, r. a. (2012). national policy on education and 4 years strategic plan for the development of the education sector: 2011-2015. six edition, publishers nerdc semere, s. (2015). integrated qur'anic education: nigeria case study. creative associates international. wisconsin avenue, n.w., suite washington, https://www.creativeassociatesinternational.com/stories/integratedquranic-education-nigeria-case-study/ suleiman, y. (2004). education for sustainable development in nigeria. in a.a godwin and a.k. ibrahim (eds.). the almajiri and the rights of the child to education towards sustainable development. minna : niger state college of education yusha’u, m.a. tsafe, a.k., babangida, s.i. & lawal, n.i. (2013). problems and prospects of integrated almajiri education in northern nigeria. scientific journal of pure and applied science of department of science and vocational education danfodiyo university, sokoto, nigeria, 2(3), 125-134. http://dx.doi.org/10.14196/sjpas.v2i3.637 zakir a., abubakar, u, lawal, u.s. imrana, h., habibu, i. t., hassan, i.h & harande, m.m. (2014). the practice of almajiri: prospect and sociomedical challenges in northern part of nigeria. journal of africa studies and development, 4(7), 128-131. http://dx.doi.org/10.5897/jasd2014.0273 http://dx.doi.org/10.1080/09737189.2009.11885288 http://www.ccsenet.org/ass https://www.creativeassociatesinternational.com/stories/integrated-quranic-education-nigeria-case-study/ https://www.creativeassociatesinternational.com/stories/integrated-quranic-education-nigeria-case-study/ http://dx.doi.org/10.14196/sjpas.v2i3.637 http://dx.doi.org/10.5897/jasd2014.0273 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 37 the application of wahdah method in memorizing the qur'an for students of smpn 1 unggul sukamakmur 1*wahyu khafidah, 2wildanizar, 3tabrani, 4nurhayati, 5zubeir raden 12345universitas serambi mekkah, aceh 1*wahyukhafidah@serambimekkah.ac.id introduction the qur'an is the word of god that has no evil in it, and the qur'an is the most significant and eternal miracle for the prophet. (q.s. al-hijr: 9) (nawabudin, 1991). al-qur'an is original and pure, following what was taught by the prophet muhammad to his companions. allah was the one who guarded. allah's preservation of the qur'an does not mean that allah directly safeguards the phases of the writing of the koran, but allah involves his servants to help protect the qur’an (sakho, 2000). the verse above attracts muslims to memorize the qur'an for the sake of the integrity of the qur'an itself. memorizing the qur'an (zuhurudeen, 2016) is the first step in a research process. ahsin (2000) states that what hafiz or qur'an memorizers do in understanding the content of the qur'anic sciences is surely after the necessary process of reading alqur'an. in contrast, al-lahim (2008) mentions that there are qur'an learners who do the opposite. they learn the contents of the qur'an first then memorize it. a r t i c l e i n f o a b s t r a c t article history received 2/1/2020 revised 23/3/2020 accepted 12/5/2020 this study aims to show that memorizing of qur'an using the wahdah method has satisfactory results in aceh besar. this study uses a quantitative method. the population in this study was 400 students at smpn 1 unggul sukamakmur, while the number of teachers teaching islamic education subjects was five people. because the population is too large, the object of research is five islamic education teachers, 40 students, and the principal of smpn 1 unggul sukamakmur. based on the results of interviews with islamic education teachers, we conclude that they have become familiar with and mastered the "application of the wahdah method." however, the teachers have not fully applied all wahdah theories. therefore, further research is expected to be carried out for further action. this is an open access article under the cc–by-sa license. keywords al-qur’an application memorizing al-qur’an memorization method memory http://creativecommons.org/licenses/by-sa/4.0/ ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 38 an educational program to memorize al-qur'an is a program to learn al-qur'an with mutqin (intense memorization) of lafadz al-qur'an and their meanings actively, which makes it easy to present them when faced with various problems of life (aqel & zaitoun, 2015). as the qur'an always exists and lives in the heart all the time, it becomes to apply and practice (suud, 2017). memorizing the qur'an is not a piece of cake. there are complexities involved in the accuracy of reading and pronunciation because a slight mistake is a sin. if left unchecked and not strictly protected, then the purity of the qur'an will not be maintained in every aspect (rauf, 2004). memorizing the qur'an is not an easy, simple task, and not everyone can do it without taking particular time and seriousness because memorizing the qur'an is a grand task (m. suud, 2017). it is not an exaggeration to say that learning the qur'an is exhausting because there are many problems faced by the hafiz to reach a high degree in the sight of allah. ahsin (2000) adds that interest in learning qur'an starts from the development of interest, the creation of the environment, the distribution of time to the method of memorization itself. many hafizs also complain that memorization is challenging due to distractions, both psychiatric and environmental disorders. each of the muslims, of course, aspires to memorize the qur'an (al-attas, 2011). everyone also feels the spirit that they can learn it consistently, memorizing letter by letter, juz by juz (syachrul, wise, & huda, 2019). after that, there begins a variety of whispers and inner disturbances to make the person lazy, and the spirit increasingly loosens because of many similar letters, confusing words, spare time, and a lot of busyness. memorizing the qur'an is different from memorizing a book or dictionary. al-qur'an is kalamullah, which will elevate the level of those who learn it. therefore, hafiz needs to know the efforts so that the quality of memorization is maintained well (al-saggaf, yasin, & abdullah, 2014). allah almighty will provide convenience to those who want to memorize it and provide help for them. the process of learning the qur'an, according to syaiful romadhon, rahmah, & wirani (2019), is more accessible than maintaining it. many hafizs complain because, at first, the memorization is good and smooth, but at one time, the recitation disappears from his memory (sudirman, et. al., 2019). it’s issue can occur because there is no maintenance. therefore, to improve memorization of the qur'an must have the right ways, so that memorization of the qur'an will get better. one accessible and general method to apply in schools is the wahdah method. it is the method of memorizing the qur'an by learning one by one verse, then continuing in the following verses, and so on until reaching one page (el-seedi et al., 2019). after seeing the background description above, the researcher tries to study the wahdah recitation method, with the title: "the implementation of the wahdah method in memorizing al-qur'an at smpn 1 unggul sukamakmur". moving on from the background above, the researcher sees problems that require resolution. for this reason, we makes a problem statement as follows: how is the wahdah method applied in memorizing al-qur'an students at smpn 1 unggul sukamakmur? the purpose of this research ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 39 and discussion is to find out how the application of the wahdah method in memorizing the qur'an for students of smpn 1 unggul sukamakmur. a. definition of wahdah method the word 'method' comes from the greek (greece) metha and hades. metha means through/passing, while hades means the approach/way traversed to achieve specific goals. so, the method is through the approach/way achieved to reach a specific goal. memorizing al-qur'an is a valuable treasure for sincere people. it is because al-qur'an is the words of god which can be sharia for the readers later on the judgment day. memorizing al-qur'an to obtain its virtues has a variety of different ways (ahmad syadali and ahmad rofi'i, 1997). the method is essential in achieving the success of memorization because it determines the success or failure of a goal, an integral part of the learning system. furthermore, peter r. senn argues, "a method is a procedure or a way of knowing something, which has systematic steps." the teacher will more easily determine the most suitable method for situations and conditions that are specific to it if they understand the nature of each method. winarno surahmad (surahmad, 2002) said that several factors influenced the selection and determination of methods. these factors are students who are potential human beings. talent or intelligence possessed, according to gardner, is students that have multiple intelligences and diversity. the goal is the intended target of each teaching and learning activity. in this case, the method must obey the will of the purpose and not vice versa. since it is the ability desired by the goal, the wahdah method must fully support it. the situation of teaching and learning activities that the teacher creates is not always the same. on the other hand, a suitable method is following the existing situation. therefore, the current condition affects the selection and determination of teaching methods. facilities support students' learning activities at school. complete or not learning facilities then affect the choice of teaching methods. every teacher has a different personality. some teachers, for example, can be talkative or not. therefore, the teacher's personality will determine the selection of the method used. the method used in this thesis research was the wahdah method to memorize the qur'an quickly. learning methods not only function as a way to deliver the material because, in learning activities, teachers also have to manage the students to achieve goals appropriately. so, the learning method is a method used to implement plans that have been prepared in the form of real and practical activities to reach learning objectives (nawabudin, 1988). guidelines are needed first from several factors, including the purpose, students, situations, facilities, and infrastructure, in determining effective methods, as well as the personality of a teacher. in this case, sutari imam barnadib also states that four factors influence the selection of methods, namely ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 40 the objective, educator, instrument factor, and the surrounding natural factors (sutari imam barnadib, 1987). wahdah method is to memorize one by one of the verses. the learners can read each verse ten times or twenty times or more so that this process can form a pattern of recitation. after the students can memorize thoroughly, then they may proceed to the next verses in the same way, and so on. if they have reached one page, then they can memorize the verses repeatedly until smooth. in testing the ability of the students, the supervising teacher is not too rigid, but there is no limit time for students to memorize. the ability test can be done in front of other students in a learning forum or privately, i.e., every student learns in front of the teacher. wahdah method has several advantages (arifin, 1996), while the benefits are as follows: 1) it is easier to do for students, 2) students' memories will get stronger, 3) makhorijul letters students in reciting the qur'an are guaranteed, 4) the students' term in adding memorization is more secure, 5) it maintains tajweed and some rules of reading the qur’an with tartil , 6) the memorization is faster because of memorized words, 7) students more quickly absorb the learned material (ibn hajar al-asqalany, 1993). a good memorization strategy is necessary to help facilitate memorized verses, especially by using the wahdah method. the strategies include the following: 1) applying a double repetition strategy. to achieve the right level of memorization, it is not enough with one process. thus, it takes repetition to memorize all verses. for example, if the learners have learned one verse in the morning and achieved a steady level of memorization, they should do it again in the afternoon, they can also repeat while praying. 2) not moving on to the next verse before one verse is complete. 3) learning the sequence of memorized verses, 4) using one type of manuscript to avoid confusion of the memorization patterns, 5) understanding the meaning of memorized verses, 6) paying attention to similar verses because there are so many similar verses in the qur’an, so memorization must be careful, 7) reporting the recitation to the supervisor or teachers (ahsin, 2000). types of methods in memorizing al-qur’an. there are; 1)) tahfiz method is the process of repeating something rote, either by reading or listening, 2) the recitation method is reading the qur'an, which is an activity and the will to read with a beautiful and good rhythm, 3) the talaqqi method is a process of reporting or listening to memorization to the teacher, 4) the tardid method is to repeat the recitation. b. the teachers’ roles in applying wahdah method the existence of teachers has existed for centuries. since the beginning of the earliest humans, prophet adam was the teacher of all teachers, the teacher of the inventors, the teacher of the most pious creatures, namely allah the almighty. in the qur'an, allah explains that he taught adam everything in the world. then, the prophet adam taught it to eve. the term teacher is currently ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 41 experiencing shrinking the meaning of the teacher is a person who teaches at school. even though teachers nowadays only teach students at school, their roles are still necessary. they help students to find out where to go and what to do in the world. humans are weak creatures, who in their development, need the help of others, from birth to death. parents enroll their children in school in the hope that the teachers can educate them to become humans who can develop optimally. teachers also must race in learning, by providing ease of learning for all student participants, especially in applying the wahdah method in memorizing the qur’an in smp n 1 unggul sukamakmur, to develop their potential optimally. in this case, the teacher must be creative, professional, and fun (as-shibuni, 282ad). the teachers may place themselves as: 1.) parents who are full of love for their students; 2) friends, a place to complain and express feelings for students; 3) facilitators, who are always ready to provide convenience and serve students according to their interests, 4) abilities, and talents, 5) contributors for parents to supervise the problems faced by students and provide solutions, 6) drivers for students' self-confidence, courage (john e. roberts, 2020), and responsibility, 7) helpers for students to interact with others naturally, 8) a bridge to develop a cognitive socialization process between students, parents, and the environment., 9) supervisors of students' creativity in memorizing the koran, 10) helpers when needed to learn the qur'an. those are some of the roles that the teachers must undertake in optimizing the students' potential. at present, the problems affecting the education sector are diverse and classified as severe, starting from educational facilities and infrastructure, lack of competent teaching staff, causing education far from expectations. poor school conditions and classrooms leak when it rains, and some school buildings collapse. the best human beings for those who study the qur'an (students) and those who teach (teachers) give birth to social institutions and at the same time cultural devices in the form of educational institutions, study groups, and various individual activities to teach the qur'an (zen, 1998). if paying attention to the life of the muslim community, theological motives solely drive the growth of educational institutions, study groups, and various individual activities to study and teach the qur'an. the theogenetic purpose is an awareness in a person to realize a life order based on his sense of responsibility to god. the interaction among the teachers and students is a dynamic social interaction because of the psychological factors that influence each other (suud & subandi, 2018). a teacher who wants to convey a message to a student in the form of the subject matter will face several challenges such as the ability to capture and process information, personal and social life background, level of desire or motivation, and so on (gerungan, 1986). with the problems faced, teachers continue to strive so that they can teach material properly. from that situation, ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 42 there comes various strategies, approaches, tactics, techniques, and methods in the teaching and learning process (h.a. muhaimin zen, 1998). professional teachers' attitudes and behaviors can set an example for students, develop competencies, and the potential of students. the roles of the teacher in improving the memorization of the qur'an by using the wahdah method (qosim, 2008) are as follows: 1) determining the goals to achieve; 2) learning the material that will be taught by an educator; 3) using the method provided, that is the wahdah method; 4) giving assignments to students in the form of memorization and repeating existing memorization; 5) encouraging students to be more serious; 6) always advising students; 7) giving a lot of motivation for students to be more active in memorizing. teaching students more optimally so that they are more serious. educational experts in western countries have conducted studies on the role of teachers. the diverse roles of teachers have been identified and reviewed by pullias and young, manan and yelon, and weinstein. the roles are as follows: teacher as educator, the teacher is an educator, who becomes a figure, role model and identification for students, and their environment. therefore, teachers must have specific quality standards, which include responsibility, authority, independence, and discipline. various factors, such as motivation, maturity, the relationship of students with teachers, verbal abilities, levels of freedom, security, and teachers' skills in communication, influence students' learning activities. if the above factors are met, then through learning, students can learn well. the teachers must be transparent to students and skilled in solving problems. the teacher as a guide, the teachers are a travel guide who, based on their knowledge and experience, is responsible for the smooth-running trip. in this case, the term 'travel' does not only involve physical but also deeper mental, emotional, creative, moral, and spiritual journeys. as a travel guide, teachers need high competence to conduct the following four responsibilities: first, the teacher must plan objectives and identify the competencies. second, the teachers must see the involvement of students in learning, and most importantly, students carry out the learning activities not only physically, but they must be involved psychologically. third, teachers must interpret learning activities. fourth, teachers must conduct an assessment or evaluation. teacher as a coach, the education and learning process requires skill training, both intellectual and motoric, thus requiring teachers to act as trainers (nawabudin, 1991). this fact further lies in the 2004 competency-based curriculum because without training, teachers will not be able to demonstrate mastery of essential competencies and will not be proficient in a variety of skills developed following standard material. teacher as an advisor, the teacher is an advisor to students as well as parents, although they do not have specialized ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 43 training as an advisor and in some cases, cannot expect to advise students. the teacher as an innovator, the teacher translates past experiences into a meaningful life for students. in this case, there is a deep and broad gap between one generation and another, so the involvement of parents means more than our grandmother (nawabudin, 1991). a student who is studying now, psychologically is far from human experience that must be understood, digested, and realized in education. the teacher as a role model and example, the teacher is a role model or example for students and all those who consider him as a teacher. there is a high tendency to assume that this role is not natural to challenge or get rejected. as an example, of course, what the teacher does will be highlighted by students and those around him. there are several things to consider by the teacher, such as essential attitude, speaking style, work habits, attitude through experience and mistakes, dress style, human relations, thinking processes, neurotic behavior, taste, decisions, health, life style in general. teacher as a person, the teacher must have a personality that reflects an educator. the phrase is that "teachers should be obeyed and imitated." being obeyed means that the messages conveyed by the teacher can be trusted, and their lifestyle can be imitated or emulated. there are several ways to motivate students to learn to memorize the qur'an as follows: a) clarifying the objectives to the students. b) giving a gift so that they are more active in learning, c ) creating a good rival or competition, the teacher tries to hold a competition among students to improve student achievement and work to enhance previous performances further, d) generating encouragement to students to learn to memorize the koran, the strategy is to give maximum attention, so students are more interested in learning to remember, e) giving constructive praise so students are more motivated to get even better achievements, f) forming good study habits, such as making a study schedule every day, g) customizing the subject matter with the experience and abilities of students. methods a method is an effort done by researchers in revealing data and looking for the truth of the problem under study, which is a matter of methods used in research. according to winarno surahman, "the way to search for truths that are considered scientific is through the method of inquiry" (surahman, 1992). the use of the investigation method is to find valid, accurate, and significant data on the problem so that it can uncover the problem under study. according to sutrisno hadi (hadi, 1990), "a research, especially in empirical science, generally aims to find, develop or test the truth of a knowledge." research is a series of scientific activities in the context of solving a problem. the results of the study are never intended as a solution directly to the issues faced because research is only part of a more considerable problem-solving effort. the function of research is to find explanations ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 44 and answers to problems and provide alternatives for possibilities used to solve analysis. the types of this research include field research (library) and library (library research). the aim is to intensively study the background, current status, and environmental interactions that occur in a social unit such as individuals, groups, institutions, or communities (azwar, 2005). this research uses a quantitative approach that starts from the data and ends at the conclusion, the target or object of the study is limited so that the data taken can be taken over as much as possible and so that this research is not likely the widening of the research object. therefore, the credibility of the study determines the quality of the study. every research requires data and information from reliable sources so that the data and information can answer research problems or test hypotheses. in this case, the researcher needs to determine in advance the population to obtain data or information required to solve the problems encountered in this study. according to suharsimi arikunto, the population is the total amount used as the object of research (1993), while the sample is a portion of the population considered to represent the whole (population). as for the population in this study were all 400 students in smpn 1 unggul sukamakmur, while the number of teachers of islamic education was five people. since the population was so large, the researcher intended to take a portion of the population as a research sample using the reference suggested by suharsimi arikunto, namely "if the subject is less than 100, it is better to take all so that the research is population research. furthermore, if the subject is large, it can be taken between 10% -15%, or 20% -25% ". since the population is too large, the objects of the study were 5 islamic teachers, 40 students (10% of the population), and the principal of smpn 1 unggul sukamakmur. observation is a systematic observation and recording of symptoms that appear on the object of research. as for this study, the researcher conducted direct observation on smpn 1 unggul sukamakmur. an interview is a process of conversation to construct about people, events, activities, organization, motivation, feelings, etc. conducted by two parties, namely the interviewer, who asks questions with the interviewed person (interviewee). in this case, the researcher conducted interviews with five islamic islamic education teachers and the principal of smpn 1 unggul sukamakmur. a questionnaire is several written questions used to obtain information from the respondent in the sense of a report about his personality or issues he knows. as for this study, the researcher distributed questionnaires to 40 students of smp n 1 unggul sukamakmur. the questionnaire distributed in this study was a closed questionnaire. documentation is a method carried out by searching for data related to research variables in the form of notes, transcripts, books, newspapers, magazines, and so on. this step was to get information about the problem studied. in this study, the researcher also asked the administrative staff through the principal ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 45 and the administration section regarding data relating to the number of students, teachers, curriculum, and others related to this study. result and discussion data collection on the application of the wahdah method in smp n 1 unggul sukamakmur was by interviewing islamic education teachers and principal of smpn 1 unggul sukamakmur, as well as distributing questionnaires to the students. the forms of questions that included multiple choice answers and would be an option for multiple choice. in this study, the researcher interviewed five islamic education teachers with different streams, namely: quran hadith, aqeedah akhlah, fiqh, tba, and tahfiz. based on the results of interviews with the teachers at smpn 1 unggul sukamakmur, they have been familiar with applying the wahdah method. in other words, the teachers at smpn 1 excellent sukamakmur have mastered the wahdah method. however, they have not been able to apply the wahdah method entirely. the first table below explains the implementation of the wahdah method. table 1. do the students recognize the wahdah method? source data: questionnaire based on the table above, the students have been familiar with the wahdah method and practice it directly. the superior students of smpn 1 have mastered the wahdah method well seen from the results of research through the distribution of questionnaires to students. as many as 38 students or 95% answered that they knew the wahdah method, and only 2 students or 5% responded that they did not. thus, the result proves that students can get to know the wahdah method well. students memorizing al-qurán with pleasure and happy (bahiroh, s. et.al., 2019). besides, students' mastery of the wahdah method is visible by providing equal opportunities to all students without discriminating between students who are able and who are less able. more details are in the table below. no. alternative answers f % a. b. c. d. i yes n no k not sure t not at all 38 2 95 % 5 % total 40 100 % ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 46 table 2. besides the wahdah method, what are other methods used to memorize al-qur’an? no. alternative answers f % a. b. c. d. tahfiz method (memorizing) tilawah method (adorning) talaqqi method (delivering) tardid method (repeating) 36 4 90 % 10 % total 40 100 % source data: questionnaire based on the above table, most students, namely 36 students or 90%, said that besides the wahdah method, the tahfiz method was the second favorite method in memorizing the qur'an. another small part, as many as four students or 10%, said that the recitation method was in third place. this result is also in line with smpn 1 unggul sukamakmur's teacher's statement. he stated that the teachers did not use the tahfiz, the talaqqi, and the tardid method often as they used the wahdah method and the recitation method. the students felt those two methods more practical than the others (interview: p1). then the group method, the discussion method, the lecture method, and the demonstration method are also used in memorizing the quran because using these methods can make it easier for students to learn (interview: p2). the results of the subsequent questionnaire analysis about memorizing the qur'an using the wahdah method at smpn 1 unggul sukamakmur in a week, are in the following table: table 3. how many times a week do the students memorize using the wahdah method? no. alternative answers f % a. b. c. d. once twice three times four times 40 100% total 40 100% source data: questionnaire based on the above table, it can be seen that all students or as many as 40 students or 100% stated that memorizing the qur'an in a week amounted to four times using the wahdah method in smp n 1 unggul sukamakmur. furthermore, the themes presented are wahdah methods that have a significant influence on students to more describe clearly in the following table. ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 47 table 4. in your opinion, has the application of the wahdah method at smpn 1 unggul sukamakmur given a significant impact to you in memorizing the qur'an? no. alternative answers f % a. b. c. d. yes enough not really no 33 1 5 1 82.5% 2.5% 12.5% 2.5% total 40 100% source data: questionnaire based on the description of the table above, the application of the wahdah method in smp n 1 unggul sukamakmur has given significant influence on the students, as proved by the highest percentage of 33 students or 82.5% answering yes. in contrast, others 1 or 2.5% answered enough, five students or 12.5% answered not really, and one student or 2.5% answered no. based on the above table, most students, namely 25 students or 62.5%, said that students often repeat their memorization at home, while as many as 15 students or 37.5% said they sometimes happen their recitation at home. conclusion based on the results of research and discussion, researchers try to draw some conclusions. with the wahdah method, the results of memorizing students become satisfying. memorizing the qur'an with the wahdah method is very fun for students. the presence of students proves that they are happy with the wahdah method. students who memorize the qur'an with the wahdah method have shown more memorized the qur'an compared to other methods at smpn 1 sukamakmur. the students who attended tahfiz class by using wahdah method also proved that many had taken the opportunity to attend the qur'an recitation musabaqah in banda aceh. therefore, as a researcher, the authors might have the limitations of the study, it can be provided with some suggestions for the next research. we offered to try using the wahdah method for children of middle school age to memorize the qur'an with this method. future studies are expected to be carried out about the role of the teacher in increasing student enthusiasm in teaching the method of memorizing the qur'an with the wahdah method. this is due to the results of research showing that many teachers have not yet maximized the teacher's role in teaching this wahdah method to students. references abdu al-rabb nawabudin. (1988). metode efektif menghafal al-qur’an. jakarta: cv tri daya inti. abdul aziz abdul rauf. (2004). kiat sukses menjadi hafidz qur’an da’iyah. bandung: syaamil cipta media. ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 48 abdurrab nawabudin. (1991). teknik menghafal al-qur’an. bandung: sinar baru. ahmad syadali dan ahmad rofi’i. (1997). ulumul qur’an. bandung: pt pustaka setia. ahsin, w. (2000). bimbingan praktis menghafal al-qur’an. jakarta: bumi aksara. al-attas, r. (2011). the qur’an and memory a (study of the effect of religiosity and memorizing qur’an as a factor on memory). alzheimer’s & dementia, 7(4), s641. https://doi.org/10.1016/j.jalz.2011.05.1838 al-lahim, k. bin a. k. (2008). mengapa saya menghafal al-qur’an. surakarta: daar an-naba. al-saggaf, m. a., yasin, m. s. m., & abdullah, i. h. (2014). dualism of soul-person in english translated texts of the qur’an. procedia social and behavioral sciences, 118, 42–50. https://doi.org/10.1016/j.sbspro.2014.02.006 amjad qosim. (2008). hafal al-qur’an dalam sebulan. solo: amjad qosim. aqel, m. j., & zaitoun, n. m. (2015). tajweed: an expert system for holy qur’an recitation proficiency. procedia computer science, 65, 807–812. https://doi.org/10.1016/j.procs.2015.09.029 arifin, m. (1996). ilmu pendidikan islam. jakarta: bumi aksara. bahiroh, s., pratiwi, s. a., & fitriah, m. s. (2019). improving student happiness through the snowball throwing method in the implementation of student counselling groups of state vocational schools 2 depok yogyakarta. journal of critical reviews, 7(5), 2020. el-seedi, h. r., khalifa, s. a. m., yosri, n., khatib, a., chen, l., saeed, a., verpoorte, r. (2019, october 28). plants mentioned in the islamic scriptures (holy qur’ân and ahadith): traditional uses and medicinal importance in contemporary times. journal of ethnopharmacology, vol. 243, p. 112007. https://doi.org/10.1016/j.jep.2019.112007 gerungan, w. a. (1986). psikologi sosial. bandung: eresco. h.a. muhaimin zen. (1998). pedoman pembinaan tahfidzul qur’an. jakarta: pustaka al-husna. ibnu hajar al-asqalany. (1993). fathu al-bary syarh shahih buoiari, juz 10. beirut: dar al-fikr. john e. roberts, yoonhee kyung, brandon koscinski, eve rosenfeld, hoon-jin lee. 2020. response styles to sad mood and self-esteem as predictors of autobiographical memory: distinctions between memory specificity and detail, personality and individual differences https://doi.org/10.1016/j.paid.2020.110142. m. suud, f. (2017). amsal al-qur’an: sebuah kajian dalam psikologi pendidikan islam. fikrotuna, 5(1). https://doi.org/10.32806/jf.v5i1.2952 muhammad ali as-shibuni. (282ad). shofwah at-tafsir. jakarta: dar kutb alislamiyah. sakho, m. a. (2000). kiat-kiat menghafal al-qur’an. jawa barat: badan koordinasi tqa. sudirman, s. a., suud, f. m., & sari, d. p. (2019). dilatasi memori; leksikon bahasa inggris melalui musik. psychopolytan: jurnal psikologi, 2(2), 96-104. ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 49 suharsimi arikunto. (1993). prosedur penelitian suatu pendekatan teori dan praktek. jakarta: rineka cipta. surahmad, w. (2002). prosedur penelitian suatu pendekatan praktek. jakarta: rineka cipta. sutari imam barnadib. (1987). pengantar ilmu pendidikan sistematis. yogyakarta: fip, ikip. sutrisno hadi. (1990). metodologi riset. yogyakarta: andi offset. suud, f., & subandi, . (2018). kejujuran dalam perspektif psikologi islam. jurnal psikologi islam, 4(2), 121–134. retrieved from http://jpi.apihimpsi.org/index.php/jpi/article/view/44 suud, f. m. (2017). amsal al-qur’an: sebuah kajian dalam psikologi pendidikan islam. fikrotuna, 5(1). syachrul, r. m. m. a. k., bijaksana, m. a., & huda, a. f. (2019). person entity recognition for the indonesian qur’an translation with the approach hidden markov model-viterbi. procedia computer science, 157, 214–220. https://doi.org/10.1016/j.procs.2019.08.160 syaifuddin azwar. (2005). metode penelitian. yogyakarta: pustaka pelajar. syaiful romadhon, m., rahmah, a., & wirani, y. (2019). blended learning system using social media for college student: a case of tahsin education. procedia computer science, 161, 160–167. https://doi.org/10.1016/j.procs.2019.11.111 winarno surahman. (1992). pengantar penelitian ilmiah dasar metode dan tehnik. bandung: tarsito. zuhurudeen, f. m., & huang, y. t. (2016). effects of statistical learning on the acquisition of grammatical categories through qur’anic memorization: a natural experiment. cognition, 148, 79-84. https://doi.org/10.1016/j.cognition.2015.12.014 https://doi.org/10.1016/j.cognition.2015.12.014 _______________________________________________ international journal of islamic educational psychology vol. 2, no. 2, december 2021 doi: https://doi.org/10.18196/ijiep.v2i2.12731 islamic boarding school response to the impact of covid-19 in maintaining the pesantren values ahmad salim*, ibnu ubay dillah, ika tri susilowati universitas alma ata, indonesia *corresponding email: ahmadsalim0305@almaata.ac.id citation: salim, a., dillah, i. u. & susilowati, i. t. (2021). islamic boarding school response to the impact of covid-19 in maintaining the pesantren values. international journal of islamic educational psychology, 2(2), 177-190. doi: https://doi.org/10.18196/ijiep.v2i2.12731 a r t i c l e i n f o a b s t r a c t article history received : 13/09/2021 revised : 10/11/2021 accepted: ,07/10/2021 the covid-19 affects all aspects of life, including islamic boarding schools or pesantren. these institutions are having difficulty conducting online learning activities because they are not familiar with this method. this study aims to reveal islamic boarding schools’ response toward the impact of covid-19 in maintaining pesantren values at pesantren miftahul ulum, subang, west java. the study utilized the descriptive qualitative method. the respondents of this study were teachers (ustadz), students (santri), and leaders (kyai). the data were collected through observation, interviews, documentation, and online searching. the triangulation was employed as the data validity technique, and the data analysis technique used data reduction, data display, data verification, and conclusion. the result showed that pesantren responses in maintaining the pesantren values due to the impact of covid-19 such as limiting the learning time in class, limiting the santri’s capacity per classroom, and limiting ustadz interaction with santri in the classroom. the learning process during the pandemic was carried out face-to-face and strictly adhered to the health protocol. the learning methods employed were sorogan, bandongan, and kempekan. pesantren also internalizes morals to the students to guarantee the value. this is an open-access article under the cc by-sa license. keywords learning, islamic boarding school, covid-19 pandemic, pesantren, values https://doi.org/10.18196/ijiep.v2i2.12731 mailto:ahmadsalim0305@almaata.ac.id https://doi.org/10.18196/ijiep.v2i2.12731 http://creativecommons.org/licenses/by-sa/4.0/ salim, dillah & susilowati | islamic boarding school response to the impact of covid-19 in maintaining the pesantren values 178 international journal of islamic educational psychology, 2(2), 2021 introduction the covid-19 pandemic restricts many sectors in human life, especially in indonesia, which is currently experiencing online-based learning. this method is done outside the classroom through the existing communication media platforms. the covid-19 affects formal and religious-based education, such as islamic boarding school, based on islamic religion (syah, 2020). it is easier for islamic boarding school, commonly known as pesantren, to shape the students’ character because they use a dormitory system to implement islamic values in everyday life. during the covid-19 pandemic, pesantren classifies their learning models into three: 1) online learning (kahfi & kasanova, 2020), 2) independent learning or with parental guidance (murtadlo, 2020), and 3) face-to-face learning at pesantren (murtadlo, 2020). in response to the rapid social changes in society and to maintain the values of pesantren, the ministry of religious affairs provides several conditions for those which conduct a face-to-face learning activity such as the environment of pesantren, and teachers and students who need to be safe from covid-19 (suud, et al., 2020), and the enforcement of strict health protocols. unfortunately, pesantren faced a problem to carry out the online-based learning activities because students were not able to receive any moral value provided by their kyai (the leader of pesantren) (syafe’i, 2017). based on the rules issued by the government, pesantren miftahul’ ulum continues to apply face-to-face learning activities, done due to its effectiveness. furthermore, pesantren is the most appropriate place to deal with the pandemic condition. although it is different from the goal of the health quarantine, the students stated that those who stay at pesantren are safer from exposure to covid-19. studies related to the learning activities carried out at pesantren have been conducted by many researchers, such as kholili (2021), who discussed the challenges for pesantren in the revolution era of society 5.0. pesantren must be aware of the challenges to maintain its existence by implementing morals, a technology-based pesantren system, and digital literacy and digital ethics (kholili, 2021). mustakim (2021) discussed learning strategies at pesantren during the covid-19 pandemic (mustakim, 2021). zamhari and rahmayanti (2021) discussed pesantren’s response and negotiation in maintaining its values during the pandemic. blended learning between the offline learning system for some students who live at pesantren and the online learning system for those who live at home was regarded as less effective in teaching the values of pesantren (zamhari & rahmayanti, 2021). hannan et al. (2020) discussed the dynamics of social roles carried out by pesantren in response to the covid-19 in madura (hannan et al., 2020). based on the reality above, it is necessary to conduct this study. it aims to analyze how pesantren miftahul ‘ulum responds to the rapid change and maintenance of salim, dillah & susilowati | islamic boarding school response to the impact of covid-19 in maintaining the pesantren values 179 international journal of islamic educational psychology, 2(2), 2021 the community and assure its values during the pandemic. the writers also revealed that pesantren tends to maintain its identities built for a long time, such as bandongan (learning method where santri get to learn in a group and are allowed to discuss the subject matters), sorogan (individual learning where santri ask the kyai to teach them about materials they want to know), and kempekan (learning method to practice how to read al-qur-an). it becomes the main evident that pesantren can survive and keep up with several developments despite the social change due to covid-19 or other aspects. response of pesantren to the impact of covid-19 pesantren is an educational institution that typically originated from the archipelago. these islamic educational institutions continue to develop with numerous variants. some are traditional, modern, or mixed, but they do not leave their roots by emphasizing religious education and morality (kholidi, 2016). by getting to know more about the types of pesantren in indonesia, we will know the advantages and characteristics of each type of pesantren. here are some types of pesantren in indonesia: 1) traditional pesantren, 2) modern pesantren, and 3) mixed of both. pesantren is a traditional islamic education dormitory where santri live and study the science of religion under a teacher who is better known as a kyai. in indonesia, a pesantren must have a dormitory for its santri, whether for males or females. dormitories and pesantren cannot be separated because they have merged, so up to this time, it is tricky to find a pesantren without a dormitory. at pesantren, a kyai teaches his santri about religious knowledge taken from arabic books written by ‘ulama who lived in the medieval era (izzah & hanip, 2018). the concept of barakah or commonly called a blessing is also closely related to pesantren. santri who are serious about studying religious knowledge with their kyai will receive blessings. pesantren and books written in arabic are as close as pesantren with dormitories and kyai and santri. so far, arabic books are still intensively used in this modern era. the response of pesantren to the impact of the covid-19 pandemic can be seen from the type of understanding adopted by the pesantren, divided into two types: 1) conservative islamic understanding and 2) non-conservative islamic understanding. pesantren that adhere to conservative islam tend to oppose the government’s policies because death belongs only to allah swt and invites all people to keep carrying out worship and social activities before the pandemic. meanwhile, the non-conservative one is more dynamic and moderate in responding to the impact of covid-19. pesantren has two agendas during the pandemic. the first is structural-medical, where pesantren incorporate health protocols into all pesantren’s activities. the second is cultural-religious, where the involvement of pesantren amid people’s lives to educate the importance of taking care of themselves, their families, and the community to protect them from the covid-19 (hannan et al., 2020). salim, dillah & susilowati | islamic boarding school response to the impact of covid-19 in maintaining the pesantren values 180 international journal of islamic educational psychology, 2(2), 2021 pesantren values; learning and moral internalization pesantren only has two learning methods, sorogan and bandongan, because they have been carried out for a long time. the sorogan method requires patience, skills, obedience, and discipline for both the ustadz and santri because this method is carried out individually between the two parties. the bandongan method is the primary learning method utilized at pesantren. the ustadz reads, translates, explains, and reviews several arabic books to a group of santri. meanwhile, the sorogan system is the most effective learning method at pesantren as the initial stage of those who aspire to become ‘alim (dhofier, 2019). pesantren is an islamic educational institution in indonesia that has long been consistent in providing character education to all its students with comprehensive learning as proof. character education has three components: moral knowledge, moral feelings, and moral actions. moral knowledge is the most important part of character education concerning moral awareness, moral values, moral thinking, decision-making, and personal knowledge (salim, 2012). in making decisions, individuals can think about how to act through moral problems by employing reflective decision-making skills. what are the consequences of making moral decisions that have been taught even to preschool children? meanwhile, personal knowledge is a type of moral knowledge that is tricky to obtain, but it is necessary for character development (julaeha, 2019). this component discusses a person’s emotional nature, which is often overlooked in moral education even though it is essential. a person possesses six characteristics: conscience, self-esteem, empathy, loving, kindness, self-control, and humility (julaeha, 2019). if one has moral intelligence and emotional qualities, they might do what they want to know and what they think is true. moral action is found in several aspects, such as competence, desire, and habits. in great situations, moral action gains benefits from the habit. a person often does a good deed because of habitual encouragement. as part of moral education, every child requires many opportunities to develop good habits and a lot of practice when it comes to being a good person (julaeha, 2019). character education is divided into four types: 1) religious value-based character education, 2) cultural value-based character education, 3) environmental-based character education and 4) self-potentialbased character education (chandra, 2020). methods this research was conducted at the pesantren miftahul’ ulum online and offline due to the covid-19 pandemic. it was carried out from march 2021 to april 2021. the subjects of this research consisted of pesantren miftahul’ ulum’s ustadz, santri, and the board of directors. the researchers interviewed twelve (12) ustadz, fifty (50) santri comprised of twenty-five (25) male santri and twenty-five (25) female santri, and one (1) leader of pesantren (kyai). this number was decided based on the collection technique used and the needs of the researcher. salim, dillah & susilowati | islamic boarding school response to the impact of covid-19 in maintaining the pesantren values 181 international journal of islamic educational psychology, 2(2), 2021 the data collection techniques used were observation, interviews, documentation, and online data searching. for observation, the researchers conducted a direct review of the research site to validate the data obtained. the researchers conducted interviews with ustadz, santri, and the leader of the pesantren miftahul’ ulum as research subjects. documentation was to claim that the data was obtained as appropriate. online data searches were also done due to the covid-19 pandemic, so the researchers collected the data needed on social media or the pesantren miftahul’ ulum’s website. two types of triangulation were utilized as the data validity techniques, triangulation of data sources and triangulation of methods. to get the truth of the data, the data that had been obtained were then compared to the other data. for example, the data that the researchers got from the pesantren miftahul’ ulum’s ustadz were compared to the data obtained from the pesantren miftahul’ ulum’s santri, and vice versa (hadi, 2017). various data collection methods were used to obtain the same data and as an effort to prove that the previously obtained data was truly valid. therefore, the researchers used the triangulation method by digging up the data obtained and then looking for other data by a second party, third party, and using different methods to avoid subjective data (rijali, 2018). data analysis techniques that researchers used were: 1) data reduction, 2) data display, and 3) data verification/conclusion. for data reduction, the researcher summarizes field notes so that they become more focused. the researchers made a graph or image to display the data so that the field data could be easily read. for data verification/concluding, the researchers took the objectivity, then compared the results to the theory and revealed the contents of the results to answer all the problem formulations that had been determined (rukajat, 2018). results miftahul’ ulum islamic boarding school implements all formal and non-formal activities carried out face-to-face by following the rules of social distancing, wearing masks, and washing hands. before the pandemic, this pesantren has been imposing a policy on environmental hygiene to create a healthy environment shown by the healthy menu, the activities of the residents such as sports and exercise, and ro’an (cleaning the dormitory) together every week. based on the interview, the head of the covid-19 task force at the islamic boarding school stated no positive cases in this institution. so far, no positive cases of covid-19 found at miftahul’ ulum islamic boarding school, subang, west java were found. in addition to obeying the strict health protocols, the residents were also asked to always pray to allah, the owner of this disease, and continue to make an effort so that the residents will be able to stay safe from the covid-19 until this pandemic ends. salim, dillah & susilowati | islamic boarding school response to the impact of covid-19 in maintaining the pesantren values 182 international journal of islamic educational psychology, 2(2), 2021 the pesantren’s policy in maintaining face-to-face activities is based on the efforts of both the pesantren and the regional government, which also gives its support to pesantren in subang, west java. all activities were still the same before the pandemic. the only exception was that the learning activities during the formal education and qur’an recital at pesantren were conducted by following the health protocols as follows: 1) limiting the time of the learning process, 2) limiting the number of the students in the classroom, and 3) maintaining physical distancing in all activities. the interview results showed that more than 75% of respondents said that faceto-face learning was needed to maintain the values and characteristics of the pesantren culture, such as the bandongan, sorogan and kempekan methods. some of the methods that characterize this pesantren are still conducted face-to-face by following the health protocols. miftahul’ ulum islamic boarding school uses books as teaching materials because students are taught to learn arabic by interpreting, giving harakat, and understanding its contents which is more important than using other teaching materials. moreover, students are living in islamic boarding schools with a solid islamic culture. discussion 1. miftahul ulum pesantren’s response to impact of covid-19 strict health protocols are implemented to avoid the spread of covid-19 in the pesantren miftahul’ ulum environment as stipulated in government regulation number 21 of 2020 concerning large-scale social restrictions in the context of accelerating the handling of covid-19 issued by the president of the republic of indonesia. pesantren residents are also asked to always pray to allah swt, the mighty creator of covid-19, and continue to strive so that pesantren residents remain safe from covid-19 until the pandemic ends. pesantren miftahul’ ulum’s covid-19 task force will enforce an independent isolation policy in the pesantren environment if there are positive cases of covid-19 among pesantren residents policy has certainly been recommended by the government’s covid19 task force center. the isolation room provided at the pesantren fulfills the regulation issued by the ministry of religious affairs of the republic of indonesia to avoid the spread of covid-19 in the pesantren environment. the caregiver of the pesantren miftahul’ ulum did not enforce an online learning policy in the covid-19 pandemic not because the technology was insufficient but the caregiver wanted to continue face-to-face learning activity because he tried to maintain the characteristics of pesantren. according to the caregiver, if the pesantren implemented learning online, the role of pesantren is not involved in shaping the character of santri to become santri who have good morals in society. therefore, pesantren is a means to shape better human character according to islamic teachings. during the covid-19 pandemic, pesantren should strive to maintain face-to-face learning, with some effort to ensure that the learning salim, dillah & susilowati | islamic boarding school response to the impact of covid-19 in maintaining the pesantren values 183 international journal of islamic educational psychology, 2(2), 2021 activities do not become a place where covid-19 spread. therefore, pesantren policies must be adjusted to the covid-19 health protocol. pesantren should jointly disseminate information to the surrounding communities to comply with government policies so that the covid-19 pandemic can be resolved and end soon. due to the pandemic, some facilities need to be provided to implement health protocols appropriately. this situation impacts pesantren, and they are required to have the appropriate facilities so that the residents of islamic schools are wellfacilitated in complying with health protocols. these facilities are: 1) a place to wash hands with running water, 2) an empty room to be used at any time if there are pesantren residents who are exposed to covid-19, and 3) a disinfectant liquid sprayer to sterilize a place that has been used to avoid contamination and the spread of covid-19. the lack of pesantren facilities in preventing the spread of covid-19 does not mean that pesantren is not ready to maintain its existence during the covid-19 pandemic (zamhari & rahmayanti, 2021). however, the funds available to pesantren have been fully used to construct mosques before the covid19 pandemic hit indonesia. the assistance received from the subang regency government is not sufficient for long-term sustainability with productive pesantren activities every day. all formal and non-formal activities are carried out face-to-face by complying with social distancing rules, wearing masks, and washing hands. before the covid-19 pandemic in indonesia, pesantren miftahul’ ulum, subang, west java, had imposed a policy on environmental hygiene to create a healthy environment seen from selecting healthy food menus for the pesantren residents. additionally, pesantren’s residents have activities like doing sports and ro’an (cleaning the dormitory) together every week. maintaining a clean environment, healthy eating patterns, and increasing body immunity are recommendations from the ministry of health of the republic of indonesia to prevent the spread of covid19 in the surrounding environment. the policy of pesantren to maintain face-to-face activities is based on the efforts of the pesantren miftahul’ ulum and the regional government, which also helps pesantren in the subang, west java to continue face-to-face activities. all activities are still the same as before the covid-19 pandemic. however, there are some adjustments related to learning activities in classes and reading the qur’an at pesantren. the adjustments made are 1) limiting the time for the learning process in the classroom, 2) limiting the number of santri in the classroom during the learning process, and 3) keeping a safe distance in all pesantren activities during the covid-19 pandemic. 2. maintaining of values at miftahul 'ulum pesantren the learning atmosphere at the pesantren miftahul’ ulum today is undoubtedly different from the previous years. there are adjustments made to the learning process. this adjustment occurs due to the covid-19 pandemic that is still salim, dillah & susilowati | islamic boarding school response to the impact of covid-19 in maintaining the pesantren values 184 international journal of islamic educational psychology, 2(2), 2021 engulfing indonesia and the world. before the covid-19 pandemic, the students were active in the class during the learning process. the distance between the ustadz and the santri in the classroom was not far apart. moreover, the ustadz and the santri could recognize each other because nothing covered part of their face. also, the moral learning taught by the ustadz to the santri in the class is optimal, shown by the santri who always kiss the hand of the ustadz when they want to leave the class. the situation is different now, where learning is adjusted to the covid-19 health protocols. ustadz and santri must wear masks, keep a safe distance and sterilize hands with hand sanitizers. the adjustments make the learning atmosphere in the classroom limited, both in terms of interactions built by ustadz and the learning activities. the learning methods ustadz at the pesantren miftahul’ ulum in the covid-19 pandemic were bandongan (ma’nani), sorogan, and reading the qur’an using the kempekan method. the learning method is implemented based on adjustments to the covid-19 health protocols, which requires keeping a safe distance during the learning activities in pesantren. there are only two learning methods in islamic boarding schools, called sorogan and bandongan, which have long been practiced by islamic boarding schools in indonesia (dhofier, 2019). a. bandongan or ma’nani method bandongan or ma’nani is a teaching method where the ustadz reads, interprets, gives harakat, and explains the meaning of the verses or sentences read. then, the santri write, give syakal, and pay attention to what is conveyed by the ustadz in class (wahyono, 2019). the bandongan method is carried out when studying the kitab kuning. for these learning activities, four classes are provided: 1) first grade, which is attended by new santri, 2) second grade, which is attended by the first-grade santri who pass the exam and continue to second grade, 3) third grade, which is attended by second-grade santri who pass the exam and continue to third grade and 4) fourth grade, which is filled by santri who enter the madrasah tsanawiyah level at their formal school and continue to the madrasah aliyah level at pesantren so that they go straight to fourth grade. implementing the bandongan method at the pesantren miftahul’ ulum is similar to that of other pesantren. ustadz are the sources of knowledge in the classroom, and santri focus on giving meaning, giving syakal, and comprehending when the ustadz reads, provides meaning and explains the contents of the sentence to santri. ma’nani (giving meaning to the book) is commonly used by pesantren around the pantura area of west java. however, it is different in pronunciation but remains the same in meaning, so ma’nani is generally bandongan. b. sorogan method the sorogan method comes from the javanese term sorog, which means to thrust, where santri brings books that have been given meaning and studied and then reads them aloud to their ustadz independently (wahyono, 2019). the sorogan method is carried out after the fajr prayer in the congregation. in this salim, dillah & susilowati | islamic boarding school response to the impact of covid-19 in maintaining the pesantren values 185 international journal of islamic educational psychology, 2(2), 2021 method, the santri are also divided into three classes as in the bandongan method. implementing the sorogan method at the pesantren miftahul’ ulum is that the santri become the center of knowledge because the santri have to show the results of their independent learning directly to the ustadz. independent learning done by santri is by interpreting, giving syakal for a chapter or sentence in the kitab kuning. later the santri are required to present the book’s meaning to train santri to read the kitab kuning correctly and adequately. c. read the qur’an with the kempekan method the kempekan method applied at the pesantren miftahul’ ulum was carried out during the al-qur’an learning after the maghrib prayer in the congregation. there are three classes for kempekan: 1) juz’ amma class filled by new santri who are not yet fluent in reading the qur’an, 2) al-qur’an class is filled by santri who are fluent in reading the qur’an, and 3) al-qur’an memorization class is filled by santri who have completed the qur’an bin nadzri (reading the qur’an with a book) who is guided directly by the caregiver. this method follows the teaching method of reading the qur’an applied by pesantren kempek cirebon, west java, and this method is one of the most famous methods used by pesantren in indonesia. pesantren miftahul’ ulum certainly has to learn to cope with obstacles in the covid-19 pandemic. these obstacles are the limited teaching and learning activities in pesantren. the pesantren also consider external and internal factors to carry out the learning process (muspawi & vahlepi, 2021). the essential thing in an educational institution is the ongoing teaching and learning activities that need to be fulfilled. therefore, if the teaching and learning process is limited, the teaching and learning process cannot take place optimally. the external factors come from outside the pesantren, and they need to be considered carefully to maintain feasible learning activity during the pandemic. this pandemic changes old learning patterns into new learning patterns and forces people to follow health protocols (dwivedi, et al., 2020). the policy taken by the pesantren miftahul’ ulum is to limit teaching and learning activities such as 1) limiting the learning time, 2) limiting the number of santri in the classroom, and 3) limiting ustadz communication during the learning process. the pesantren took this as a form of prevention to spread covid-19 in the pesantren miftahul’ ulum subang, west java. these limitations are an implementation of the policy issued by the ministry of religious affairs of the republic of indonesia regarding learning in pesantren that are ready to carry out face-to-face learning. internal factors that optimize the teaching and learning process are limited due to policies from the central government to implement strict health protocols, maintain distance, wear masks, and sterilize hands using hand sanitizers or other antiseptics. pesantren’s residents should be properly protected from the spread of covid-19 (herdayati et al., 2021). thus, they must comply with salim, dillah & susilowati | islamic boarding school response to the impact of covid-19 in maintaining the pesantren values 186 international journal of islamic educational psychology, 2(2), 2021 pesantren’s new policy so that all residents are safe during the teaching and learning process. 3. internalization of moral values at miftahul’ ulum pesantren during covid-19 pandemic based on the data from interviews and field observations, it can be seen that in the pesantren miftahul’ ulum environment, character education and moral education have the same meaning. they are considered a trait embedded in each individual’s soul and encourage people to act without thinking. moral education in islam is essential to teach, following a hadith saying that the perfection of a person’s faith depends on his morals. in the pesantren’s environment, the values of character education (baharun, 2017) that are taught include all human activities in all areas of life (putro & suryono, 2019). according to one of the ustadz at pesantren miftahul’ ulum, in addition to being taught about the qur’an and al-hadith and the noble values of pancasila, he also taught several books containing valuable materials (khafidah et al., 2020). the delivery of the material has certainly been adapted to the developmental ability of santri’s thinking. the education system implemented at the pesantren miftahul’ ulum is correct, proven by the santri, who have good personalities and characters. in developing the morals of the santri, it is certainly not easy. everything needs clear processes and stages. a good personality must be formed directly by the pesantren environment. the pesantren has a kyai figure who is highly respected by the santri and the surrounding communities because of his scientific abilities and charisma (rahawarin, 2019; melani, 2021). in pesantren miftahul ‘ulum environment, character education will be taught directly by a kyai by always practicing moral values in everyday life, such as always advising students after maghrib prayers in the congregation. then this was also done by the ustadz, who always set an example to come to the mosque on time during the five daily prayers, always dress neatly, and speak good words in communicating with others. this kyai will undoubtedly have a significant impact on character education for santri. more than 80% of respondents stated that the internalization of values/characters was carried out not only by learning that emphasized the cognitive understanding of students at specific values. the habituation of values in students’ daily activities is a form of internalized values that effectively instill these values in students’ lives. the application of punishment for students who violate the rules of the pesantren is also an effort to internalize specific values (suud et al., 2020). the kyai’s role as a role model in daily activities in the pesantren effectively facilitates the internalization of student character values. kyai’s daily activities become a real example for students carrying out almost all their daily worship and social activities. this reality follows what julaeha (2019) conveyed that the internalization of values to students requires several ways, namely the delivery salim, dillah & susilowati | islamic boarding school response to the impact of covid-19 in maintaining the pesantren values 187 international journal of islamic educational psychology, 2(2), 2021 of information, appreciation, and practice of values in students’ daily lives (lickona, 1991). conclusions miftahul ulum pesantren’s response to the impact of covid-19 is to organize a face-to-face learning process by paying attention to several aspects; adjusting to the covid-19 health protocol as follows: 1) limiting learning time in class, 2) limiting the number of students in the class and 3) limiting the interaction of ustadz with students in the classroom. another policy is self-isolation in a special room in the pesantren environment if residents of the pesantren miftahul’ ulum are exposed to people who are tested positive of covid-19. to maintain the noble values, pesantren miftahul ulum continues to implement the learning methods characteristic of the pesantren, called the bandongan, sorogan, and kempekan methods. these methods can be effectively implemented because they are carried out face-to-face while still complying with health protocols. this pesantren also internalizes noble values to its students by teaching them, strengthening the values in students’ personalities, and applying them in students’ lives. kyai plays an important role in internalizing values in students’ lives because kyai acts as a role model for actualizing values. references baharun, h. (2017). total moral quality: a new approach for character education in pesantren. ulumuna, 21(1), 57-80. https://doi.org/10.20414/ujis.v21i1.1167 chandra, p. (2020). internalisasi nilai-nilai karakter dalam tradisi pondok pesantren. nuansa : jurnal studi islam dan kemasyarakatan, 12(2), 64–80. https://doi.org/10.29300/nuansa.v12i2.2760 dhofier, z. (2019). tradisi pesantren studi pandang hidup kyai dan visinya mengenai masa depan indonesia. jakarta: lp3es. dwivedi, y. k., hughes, d. l., coombs, c., constantiou, i., duan, y., edwards, j. s., gubta, b., lal, b., misra, s., prashant, p., raman, r., rana, n. p., sharma, s. k., & upadhyay, n. (2020). impact of covid-19 pandemic on information management research and practice: transforming education, work and life. international journal of information management, 55, 102211. https://doi.org/10.1016/j.ijinfomgt.2020.102211 hadi, s. (2017). pemeriksaan keabsahan data penelitian kualitatif pada skripsi. jurnal ilmu pendidikan, 22(1), 109874. https://doi.org/10.17977/jip.v22i1.8721 https://doi.org/10.20414/ujis.v21i1.1167 https://doi.org/10.29300/nuansa.v12i2.2760 https://doi.org/10.1016/j.ijinfomgt.2020.102211 https://doi.org/10.17977/jip.v22i1.8721 salim, dillah & susilowati | islamic boarding school response to the impact of covid-19 in maintaining the pesantren values 188 international journal of islamic educational psychology, 2(2), 2021 hannan, abd; azizah, siti; atiya, h. (2020). dinamika pesantren dalam merespons pandemi covid-19 di madura. dinika: academic journal of islamic studiies, 2(4), 213-242. https://doi.org/10.36548/jismac.2020.4 herdayati, m., besral, b., & karniastuti, j. (2021). knowledge, attitude, and practice regarding covid-19 among residents of pesantren. kesmas: jurnal kesehatan masyarakat nasional (national public health journal). http://dx.doi.org/10.21109/kesmas.v0i0.5174 izzah, l., & hanip, m. (2018). implementasi pendidikan akhlak dalam pembentukan akhlak keseharian santri. literasi (jurnal ilmu pendidikan), 9(1), 63-76. https://doi.org/10.21927/literasi.2018.9(1).63-76 julaeha, s. (2019). problematika kurikulum dan pembelajaran pendidikan karakter. jurnal penelitian pendidikan islam, 7(2), 157. https://doi.org/10.36667/jppi.v7i2.367 kahfi, s., & kasanova, r. (2020). manajemen pondok pesantren di masa pandemi covid-19. pendekar: jurnal pendidikan berkarakter, 3(1), 26–30. https://doi.org/10.31764/pendekar.v3i1.2827 khafidah, w., wildanizar, w., tabrani, z. a., nurhayati, n., & raden, z. (2020). the application of wahdah method in memorizing the qur'an for students of smpn 1 unggul sukamakmur. international journal of islamic educational psychology, 1(1), 37-49. https://doi.org/10.18196/ijiep.1104 kholidi, i. (2016). memahami hakikat pondok pesantren. mahad.ipmafa.ac.id. https://mahad.ipmafa.ac.id/2016/01/memahami-hakikat-pondokpesantren.html kholili, y. (2021). challenges for pesantren in the revolution era of society 5.0. amca journal of religion and society, 1(1), 8–12. https://doi.org/10.51773/ajrs.v1i1.33 lickona, t. (1991). educating for character. new york: bantam. m. suud, f., gaffar, a., rouzi, k., & chaer, m. (2020). the role of islamic counselling in pandemic covid 19: a conceptual study for developing positive emotion of parents and children. konseling religi jurnal bimbingan konseling islam, 11(1), 18-35. http://dx.doi.org/10.21043/kr.v11i1.7705 melani, p. (2021). peran kiyai dalam pembinaan akhlak santri di pondok pesantren miftahul huda 790 kotabumi lampung utara. [doctoral thesis, uin raden https://doi.org/10.36548/jismac.2020.4 http://dx.doi.org/10.21109/kesmas.v0i0.5174 https://doi.org/10.21927/literasi.2018.9(1).63-76 https://doi.org/10.36667/jppi.v7i2.367 https://doi.org/10.31764/pendekar.v3i1.2827 https://doi.org/10.18196/ijiep.1104 https://mahad.ipmafa.ac.id/2016/01/memahami-hakikat-pondok-pesantren.html https://mahad.ipmafa.ac.id/2016/01/memahami-hakikat-pondok-pesantren.html https://doi.org/10.51773/ajrs.v1i1.33 http://dx.doi.org/10.21043/kr.v11i1.7705 salim, dillah & susilowati | islamic boarding school response to the impact of covid-19 in maintaining the pesantren values 189 international journal of islamic educational psychology, 2(2), 2021 intan lampung]. indonesia. murtadlo, m. (2020). pembelajaran daring pada masa pandemi covid-19 di lingkungan pesantren. osf preprints. muspawi, m., & vahlepi, s. (2021). motivation analysis of students selecting alkinanah jambi islamic boarding school as an arabic learning institution. international journal of islamic education, research and multiculturalism, 3(2), 79-91. https://doi.org/10.47006/ijierm.v3i2.54 mustakim, m. (2021). learning strategies at pesantren during the covid-19 pandemic. in d. k. (umm malang) (ed.). book chapter (pp. 358–366). malang: bildung. putro, a. a. y., & suryono, y. (2019, november). new tradition of pesantren in character education. in journal of physics: conference series, 1254(1), 012002. https://doi.org/10.1088/1742-6596/1254/1/012002 rahawarin, z. a. (2019). pesantren as the basis of development of political ideology in the digital era. dinamika ilmu: jurnal pendidikan, 19(2), 363-375. https://doi.org/10.21093/di.v19i2.3917 rijali, a. (2018). analisis data kualitatif. alhadharah: jurnal ilmu dakwah, 17(3), 8195. https://dx.doi.org/10.18592/alhadharah.v17i33.2374 rukajat, a. (2018). pendekatan penelitian kualitatif (qualitative research approach). yogyakarta: deepublish. salim, a. (2012). peningkatan kompetensi peserta didik madrasah melalui pendidikan karakter berbasis pesantren. cendekia: jurnal kependidikan dan kemasyarakatan, 10(2), 167. https://doi.org/10.21154/cendekia.v10i2.409 suud, f. m., chaer, m. t., & setiawan, w. (2020). implementation educational psychology theories at traditional boarding school in aceh. journal of critical reviews, 7(9), 371-377. syafe’i, i. (2017). pondok pesantren: lembaga pendidikan pembentukan karakter. al-tadzkiyyah: jurnal pendidikan islam, 8(1), 61. https://doi.org/10.24042/atjpi.v8i1.2097 syah, r. h. (2020). dampak covid-19 pada pendidikan di indonesia: sekolah, keterampilan, dan proses pembelajaran. salam: jurnal sosial dan budaya syar-i, 7(5). https://doi.org/10.15408/sjsbs.v7i5.15314 wahyono, i. (2019). strategi kiai dalam mensukseskan pembelajaran nahwu dan https://doi.org/10.47006/ijierm.v3i2.54 https://doi.org/10.1088/1742-6596/1254/1/012002 https://doi.org/10.21093/di.v19i2.3917 https://dx.doi.org/10.18592/alhadharah.v17i33.2374 https://doi.org/10.21154/cendekia.v10i2.409 https://doi.org/10.24042/atjpi.v8i1.2097 https://doi.org/10.15408/sjsbs.v7i5.15314 salim, dillah & susilowati | islamic boarding school response to the impact of covid-19 in maintaining the pesantren values 190 international journal of islamic educational psychology, 2(2), 2021 shorof di pondok pesantren al-bidayah tegalbesar kaliwates jember. tarbiyatuna : kajian pendidikan islam, 3(2), 106. https://doi.org/10.29062/tarbiyatuna.v3i2.262 zamhari, a., & rahmayanti, i. (2021). the response and negotiation of pesantren in maintaining the values of pesantren during the covid-19 pandemic: a case study of pondok pesantren darussunnah hadith. jurnal iqra’: kajian ilmu pendidikan, 6(1), 125-139. https://doi.org/10.25217/ji.v6i1.1397 https://doi.org/10.29062/tarbiyatuna.v3i2.262 https://doi.org/10.25217/ji.v6i1.1397 _______________________________________________ international journal of islamic educational psychology vol. 2, no. 1, june 2021 doi: https://doi.org/10.18196/ijiep.v1i2.11132 spiritualization of child education in the qur'anic sufism perspective in the covid-19 era 1muh. mustakim*, 1kana safrina rouzi, 2tumin tumin 1universitas alma ata, indonesia 2universitas muhammadiyah yogyakarta, indonesia *corresponding email: muh.mustakim@almaata.ac.id citation: mustakim, m., rouzi, k.s., & tumin, t. (2021). spiritualization of child education in the qur'anic sufism perspective in the covid-19 era. international journal of islamic educational psychology, 2(1), 53-66. doi: https://doi.org/10.18196/ijiep.v1i2.11132 a r t i c l e i n f o a b s t r a c t article history received, 11/02/2021 revised, 06/04/2021 accepted, 12/04/2021 the covid-19 pandemic has implications for changing the attitudes and behavior of the world community, including in the field of education. the indonesian government, in this case, has decided to study from home (bdr) for schools to universities in addition to the work from home (wfh) policy. bdr challenges have both advantages and disadvantages. among the weaknesses that need to be watched out for is the burnout of children in online learning from home, which cannot be denied because similar conditions are also experienced by parents, which erode the enthusiasm for learning to spirituality in the family. therefore, this paper examines how to reconstruct the spiritualization of education for children in families amid covid-19. this qualitative research used a descriptive approach, describing the data obtained from the interpretation of the term "tazkiyah" in the qur’an and verses related to children's education to be contextualized into building the spiritualization concept of children's education in the perspective of qur'anic sufism. as part of the literature research, the data analysis adopted gadamer's hermeneutics developed by fakhrudin faiz that hermeneutics revolves around text, context, and contextualization. the results showed that parents have a major role in children's education amid covid-19 as the prominent educators in the family. these findings corroborate the opinions of comenius, nasih ulwan, abdurrahaman an-nahlawi, and ki hajar dewantara about the importance of family education. the spiritualization of children's education in the perspective of quranic sufism integrates the three theologies in religion as proposed by barbour, namely the theology of revelation, natural theology, and religious experience. therefore, the spiritualization of children's education is a necessity. this is an open access article under the cc–by-sa license. keywords children's education qur'anic spiritualization sufism mailto:muh.mustakim@almaata.ac.id http://creativecommons.org/licenses/by-sa/4.0/ mustakim, rouzi & tumin | spiritualization of child education in the qur'anic sufism perspective in the covid-19 era 54 international journal of islamic educational psychology, 2(1), 2021 introduction covid-19 is a global pandemic experienced by almost all countries in the world. the virus originated in wuhan (a state territory), china, has grown rapidly since the end of 2019, and has continued to spread massively to other regions, even between countries in early 2020 (jannah, 2020). in indonesia, the virus was first discovered in depok, west java, as announced by indonesian government authorities. despite the pros and cons in responding to it, the indonesian government is getting serious about dealing with the virus after one of the “indonesia maju [advanced indonesia]” ministers formed by president jokowi-ma'ruf, who won the 2019 election, was confirmed positive for covid19 (indriya, 2020; djalante et al., 2020). because of the many positive confirmed cases of covid-19 found every day, the government announced the covid-19 pandemic as a national pandemic, especially after who announced covid-19 as a global pandemic (kannan et al., 2020; momtazmanesh et al., 2020; pavone, 2020). the covid-19 pandemic and its handling policies have implications for the lives of indonesians, both in the health, economy, and education sectors. among the phenomenal policies for the indonesian nation is work from home and study from home (bdr). moreover, there is a regional quarantine policy (lockdown) in several regions in indonesia (rohman, 2020; herliandry et al., 2020; ilmi et al., 2020). meanwhile, schools are required to learn from home, which is a comprehensive policy for all schools in indonesia. in this case, children have much time at home with their parents. likewise, parents have much time accompanying children to learn from home. thus, it raises separate anxiety; can parents play a role as teachers for their children and become a driving force for learning for their children, as do teachers in schools? it is not easy for parents to take the role of educators. in fact, if examined further, children's education in islam is the parents’ role and responsibility (nafisah et al., 2020; siahaan, 2020; suharini et al., 2020; suhendro, 2020; sumantyo, 2020). the theory of al-umm madrasatul 'ula emphasizes the vital role of a mother as the primary school for her children (muhtadi, 2017; parhan, 2020), although, in its development, this role has shifted because the mother has a dual role, namely working, especially in the modern world (lailiyah et al., 2020; yasin, 2018). therefore, the implications of studying/schooling from home are a big challenge for parents for their children's education. if it is not done well, it may negatively impact the children's education process (kamil, 2020; mufaziah et al., 2020). in the qur'an, o you who have believed, protect yourselves and your families from a fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey allah in what he commands them but do what they are commanded (qs. at-tahrim: 6). words َواَْهِلْيُكمْْ اَْنفَُسُكمْْ قُْوا show a strong guardianship ( ة ْ ُخذُْوْا بِقُوَّ ), namely a maximum effort so that a person, his children, and his family are saved from all badness, both the world and the hereafter. the description above reveals the urgency of the parents’ essential roles in their children's education. one of the mustakim, rouzi & tumin | spiritualization of child education in the qur'anic sufism perspective in the covid-19 era 55 international journal of islamic educational psychology, 2(1), 2021 ways to achieve this challenging task is through the spiritualization of qur'anic education, which is the spiritualization of education built on the inspiration and understanding of the qur'an. although it is new, the theory about the spiritualization of qur'anic education introduced by muh mustakim (2020) can be considered as an alternative at this uncertain time. research on the spiritualization of the qur'an as the authors describe above is like the research of mustakim (2020), suggesting the spiritualization of qur'anic education, muhtadi (2017), and parhan (2020) regarding the importance of family education, namely the parents’ roles, especially the mother’s role. it is in line with nafisah et al. (2020), siahaan (2020), suharini et al., (2020), suhendro (2020), and sumantyo (2020). in this paper, specifically, the authors develop the spiritualization of education in terms of qur'anic sufism and its implications during the pandemic, especially in children's education. rohman (2020), herliandry et al. (2020), and ilmi et al. (2020) have researched the challenges faced in implementing learning during the covid-19 era; this further reinforces the importance of spiritualization in the learning process. therefore, the authors try to reveal how the spiritualization of children's education from the perspective of qur'anic sufism during the covid-19 era. methods this paper is the result of qualitative research using a descriptive approach. the term tazkiyah is alleged to represent the spiritualization conception of education based on the qur'an. to find "sign" messages and impressions of the meaning of the tazkiyah term in the al-qur'an, a data analysis technique is needed, considered capable of exploring and then reconstructing into a complete concept. thus, this study adopted hermeneutics (darmawan, 2016; wisri et al., 2016). the meaning by adopting hermeneutic theory revolves around three main things: text, context, and contextualization. it is needed so that the meaning does not stop at the description of meaning but is far from it; namely, it can be contextualized in life to strengthen islam as a way of life. in this study, the role of the writers was as a reader, receiver of meaning, and a second meaning giver (sholihah, 2016; irawan, 2020;) the authors tried to be careful to get valid, objective, and accountable data. thus, the authors also acted as a planner, data collector, data analyzer, and data interpreter as well as a research report maker to construct a meaning reconstruction based on the "sign" of the verses about the spiritualization of children's education in the perspective of qur’anic sufism into a complete concept building. the construction was then formulated into a conceptual guideline for implementation. the concept for implementation adopted the theory of the formulation of six pillars of islamic education thought: teaching, the psychological basics of the learning process, understanding of students, teaching methods, teacher concepts, and preparation of individuals to participate in community life (moleong, 2015; akbar, 2015; wardani, 2017). mustakim, rouzi & tumin | spiritualization of child education in the qur'anic sufism perspective in the covid-19 era 56 international journal of islamic educational psychology, 2(1), 2021 the data analysis in this study adopted gadamer's hermeneutic theory. this theory suggests that to understand a text, four stages need to be passed. the first is the awareness of being influenced by history, in which tradition, culture, and life experiences will influence the text’s interpretation. the second is influence with pre-understanding, namely the initial position (prior knowledge) to understand the text. the third is horizon assimilation, which merges two horizons of understanding: the horizon in the text and the horizon of the reader's understanding. the fourth is the application, namely the application (anwendung) of messages or teachings at a time when the text is interpreted (bravo, 2018; hanif, 2018; prihananto, 2014). the research steps consisted of (a) identifying the term tazkiyah in the alqur'an; (b) reading, studying, and comparing the meaning of tazkiyah in the alqur'an according to the mufassir; (c) narrating the inspiration of this meaning by adopting bayāni, irfānī, and burhānī as paradigms of thinking; (d) elaborating and exploring the implications of the verses’ meaning as a building for the concept of education spiritualization in the perspective of the qur'an; (e) constructing an educational spiritualization formulation based on the qur'an inspired by the tazkiyah meaning, which was the research finding. result and discussion studies on spiritualization have been carried out by many previous researchers. however, the study specifically on the children's education spiritualization based on qur’anic sufism, especially during the covid-19 period, is relatively new. therefore, the spiritualization of children's education and sufism in the qur'an is discussed first. spiritualization of child education referring to the great dictionary of the indonesian language, the term spiritualization can be seen from two-word formations. spiritualization as a noun means soul; soul formation. meanwhile, spiritualization as a form of verb leads to the meaning of a forming process; prepares individuals to carry out the psychiatric process of something (kbbi arranging team, 1995). photos defines spiritualization as animating values into attitudes and views of life. in the realm of islamic scientific discourse, spiritualization is identified with "spirit" to lead people to achieve meaningful lives. the condition of ruhiyah has implications for one's dhahiriyah aspect; hence, a person's attitude and behavior reflect his inner condition. spiritualization is closely related to the "formation" of personality. some of these definitions are explained in many books on the spiritualization of qur'anic education (mustakim, 2020). a spiritual perspective leads to an understanding that humans consist of physical (body) and feeling (soul); the two are inseparable. physical and mental balance leads to peace, happiness, and physical and spiritual health. many muslim scientists develop spiritualization in the form of cognitive science mustakim, rouzi & tumin | spiritualization of child education in the qur'anic sufism perspective in the covid-19 era 57 international journal of islamic educational psychology, 2(1), 2021 studies, such as ibn sina, al-ghazali, al-muhasibi, ibn tufail, ibn khaldun, almawardi, said hawa, hasan langgulung, and others (hamzah et al., 2010). one of the best ways to care for these ideal conditions is through education. the spiritualization of education based on the qur’an is understood as a process of animating various educational values based on the understanding of the meaning of the qur’an verses, both express and implied, to a person so that it becomes a view and attitude of life implemented in everyday life (mustakim, 2020). the stages of children's education in islamic studies are divided into at least two stages: the stage before tamyiz and the stage of tamyiz age. tamyiz means the ability to understand what is good and bad, something that is beneficial and harmful to children. more children's education requires handling and assistance that tends to listen more. therefore, the educational model widely used by previous muslim scientists for children was memorization, considering that the child has an excellent memory, so that the best memorization is at this golden age (rohimin, 2017). children growing towards maturity need the help and assistance of those around them. among the most influential educational institutions for children is the family than other educational institutions. tazkiyah as a construction of qur'anic sufism morals qur'anic sufism in this paper is intended as sufism in the perspective of the qur'an, namely the sufism values, which are reconstructed from the understanding of the text of the qur'an verses (rahman, 2017; tarmizi, 2017; hasibuan, 2017; mustakim et al., 2020). according to the authors, among the conceptions of qur'anic sufism related to the spiritualization of education (generally), it can be developed from an understasnding of the tazkiyah term in the al-qur'an. the term tazkiyah and its derivatives are repeated twenty-seven times in twenty verses spread across thirteen different surahs in the qur'an. various forms of derivation from the term tazkiyah are such as zakka, tuzakku, tuzakkihim, zuyakkuna, zuyakki, zuyakkihim, tazakka, yatazakka, yazzakka, azka, and zakiyya. various forms of derivation from tazkiyah are classified into nine verses of makkiyah and 11 verses of maadaniyah (maragustam, 2010; nor, 2014). al-baqi specified the term tazkiyah and its derivation in the word zakka in q.s. an-nur: 21 and q.s. ash-shams: 9. the word tuzakku is found in q.s. an-najm: 32. the word tuzakkīhim is in q.s. at-taubah: 103. the word zuyakkūna is in q.s. an-nisa: 49. then, the word zuyakki is found twice, namely q.s. an-nisa': 49 and q.s. annur: 21. the word zuyakkīkum is in q.s. al-baqarah: 151. the term zuyakkihim is found in five places: q.s. al-baqarah 129 and 174, q.s. ali imran: 77 and 164, and q.s. al-jumu'ah: 2. the word tazakka is found in q.s. taha: 67, q.s. fatir: 18, q.s. al-a'la: 14, and q.s. an-nazi'at: 18. meanwhile, the term yatazkka is found in two places: q.s. fatir: 18 and q.s. al-lail: 18. the word yazzakka is found in q.s. 'abasa: 3 and 7. the word azka is found in four places: q.s. al-baqarah: 232, q.s. al-kahfi: 19, q.s. an-nur: 28 and 30. another form is zakiyya, which is found in mustakim, rouzi & tumin | spiritualization of child education in the qur'anic sufism perspective in the covid-19 era 58 international journal of islamic educational psychology, 2(1), 2021 q.s. maryam: 19 and the word zakiyyatan in q.s. al-kahfi: 74. the distribution of the term tazkiyah and its derivations is mentioned in the qur'an 27 times in thirteen forms (maragustam, 2010; nor, 2014; mustakim, 2020). the distribution of the term tazkiyah, if examined in-depth, will lead to a vast and profound meaning, especially related to spiritualization. among the meanings of tazkiyah in al-qur'an are at-taṭhīr wa taqdīs, obedience and sincerity, iṣlāḥ, aṡ-ṡana’ wal madḥ, tanmiyyah, and means khair. al-rāzī interprets the term tazkiyah into several: holy, clean, feeling free from sin, removing sins/dirt, and better. ibn kaṡīr, when interpreting the term tazkiyah, often used the meaning of being holy and clean rather than others, such as praising himself, feeling holy, being better, worshiping, and doing ṣāli amal. sayyid quṭb defines the term tazkiyah in four meanings: clean, pure, self-praise, and maintaining honor and being better. meanwhile, hamka chose the meaning of clean more than others when interpreting the term tazkiyah. it is in line with al-zuḥaylī, who means more tazkiyah with the meaning of cleansing than others, such as purifying, almadḥ, and better. as for the qurais shihab in interpreting tazkiyah, he tends to use more holy and clean meanings than others, such as the better meaning in q.s. al-kahfi: 19 and praising himself in qs. al-najm: 32 and q.s. an-nisā ': 49 (mustakim, 2020). spiritualization of child education in the perspective of qur'anic sufism munir mulkan criticizes the weakness of theoretical-conceptual development or even the practice of islamic education because it does not refer to many primary sources of islamic teachings, namely al-qur’an and sunnah, as the main axis of its development. thus, it is nothing more than composing, justifying, and modifying the formulation of education in general by being given the "spirit" of the islamic spirit. agreeing with him, halstead stated that at an ideal level, the formulation for the development of islamic education should be reconstructed from the primary islamic sources (mulkan, 2010; mustakim, 2020). the spiritualization of education based on qur'anīc sufism is the answer to the scientific anxiety above because it tries to reconstruct the meaning of tazkiyah in the qur'an and its implications from the inspiration of these verses so that it becomes a spiritualization building for qur'anīc sufism education. qurais shihab when interpreting q.s. al-syams: 9-10 quotes al-biqāʻī's statement that tazkiyah is an effort made seriously by humans so that the sun's heart on him does not experience an 'eclipse' and the 'moon' of his heart. to maintain this condition, a person keeps trying so that the day is not cloudy and the night does not dissolve in the dark. divine guidance is like the sun, while the prophet’s message is like ḍūhā going up in the length of a pole, ʻirfān (holy knowledge) is like the day, the guardianship of the moon. meanwhile, the night is like the 'absence' of calm if it is neglected from żikir, neglected of ilāhi guidance, turning away from prophetic guidance and the guidance of ulamā in implementing the teachings of allah (shihab, 2011). mustakim, rouzi & tumin | spiritualization of child education in the qur'anic sufism perspective in the covid-19 era 59 international journal of islamic educational psychology, 2(1), 2021 humans have the basic potential of "freedom" in choosing good and bad, as allah said in qs. ash-shams: 8-10 and q.s. al-a'lā: 14. thus, a prophetic treatise came intending to educate the basic human character always to be good and devout. if someone can consistently care for the potential of goodness, he is a lucky person who is “aflaha” َْزكَّاَها َمنْ أَف لَحَْ قًد [successful indeed is the one who purifies their soul] (q.s. asy-syams: 9). spiritualization through the process of cleansing resources in the form of boon owned is very beneficial for himself both in the world and in the hereafter in the form of multiplying rewards, especially achieving his riḍha (shihab, 2011; quṭb, 2000; ar-razy, 1420; kaṡīr, 1419). on the other hand, when humans ignore spiritualization through tazkiyatun nafs and even tend to prioritize lust to pollute them with immoral acts, do what god forbids, and do detestable and ugly things to dominate their daily lives, they will pollute their souls so that they are among the doomed َوقَدْ َخاَب َمْن ,therefore .(q.s. ash-shams: 10) [!and doomed is the one who corrupts it] دَسَّاَها the human’s character and fiṭriyah ilhamiyah's potential must be directed to always be on the good path through guidance, mentoring, and being developed optimally. all these steps can be done through education, and it is necessary to spiritualize education so that it is more animating and characterizing in everyday life. according to mustakim, who reconstructed the spiritualization from saʻīd ḥawwa and mughni's explanation, a person's ẓāhir condition is greatly influenced by one's mental state. when a person is clean, his heart will always keep the soul pure; everything that comes out from him is good. spiritualization is 'identical' to inner deeds and has implications for one's ẓāhiriyah behavior (mustakim, 2020; ghazali, 2014; zainol, 2019). meanwhile, qurais shihab called it a potential virtue that will always give birth to positive energy to always lead to goodness in everyday life (shihab, 2011; suud, f. m., gaffar, a., rouzi, k. s., & chaer, m. t. 2020). furthermore, the qurais shihab explained that one's potential for "goodness" predominates over negative tendencies. therefore, allah gives priority to 'aflaha,' lucky over those who are losers, because they do not maintain their souls’ cleanliness and purity, as it is said in q.s. as-shams: 8-9. besides, sayyid quṭb stated that positive energy and negative energy are balanced, meaning that they have the same position; a person has an equal proportion of positive and negative "energy." thus, the risalah nabawiyah [prophetic treatises] came as wasilah to direct, hone, awaken, and sharpen the 'intuition' of fitrah ilhamiyah consistent in virtue and goodness and avoid badness and anything that pollutes the soul. according to the author, this process can be understood as a spiritual cultivation process (mustakim, 2020). the spiritualization technique was proposed by fotos and susanto as an energizing process. it is in line with what sayyid qutb said that the process of animating perceptions, views, and characters will be easily realized if every step and process of development is always goal-oriented and makes them unified in mustakim, rouzi & tumin | spiritualization of child education in the qur'anic sufism perspective in the covid-19 era 60 international journal of islamic educational psychology, 2(1), 2021 everyday life so that they become characters/personalities in everyday life. to maintain this challenging process, prophetic treatises and guidance for successors are necessary (mustakim, 2020). in the book qur'anic spiritualization (2020), mustakim explains saʻīd ḥawwa’s thoughts in his book entitled tazkiyatun nafs translated into the indonesian version entitled “mensucikan jiwa konsep tazkiyatun-nafs terpadu intisari ihya’úlumuddin al-gazali [purifying the soul of the concept of integrated tazkiyatun-nafs the essence of al-gazali’s ihya'úlumuddin” published by the robbani press in 1995. in this book, saʻīd ḥawwa tried to reconstruct al-gazali's thought in the book ihya’úlumuddin that in order to achieve the ability to accomplish the true meaning of meaningfulness, a spiritualization wasāil is needed as shown in the following figure. figure 1 wasāil tazkiyah according to saʻīd ḥawwa as illustrated in the book of qur'anic spiritualization (mustakim, 2020) wasāil tazkiyah means a medium of realizing tazkiyah as the main sign of spiritualization. if it is drawn into education, there is an understanding that the education spiritualization based on qur'anic sufism is a reconstruction of the tazkiyah’s meaning and wasail in various education’s components: teachers, learning methods, student characteristics, and others. the values of spiritualization ideals are integrity, humility, honesty (suud, f. 2017), motivation to unite in diversity, and integrating iq-eq-sq intelligence: intellectual intelligence, emotional intelligence, and spiritual intelligence (gani, 2019; grece et al., 2016; widayati et al., 2019).the education spiritualization of qur'anīc sufism is a kinesthetic performance, where the educational process must lead students to reach the highest degree as believers. spiritualization of education without being based on faith will only lead to 'emptiness.' thus, the main goal of education spiritualization is to reach the "peak" of human existence, optimal human potential, and the creation of self-awareness. the description of the education spiritualization concept based on the qur'anic sufism above leads to an understanding that education spiritualization is necessary. moreover, the global era is full of information disclosure and knowing heart disease and its therapy amar ma'ruf nahi munkar murāqabah, muhāsabah, mujāhadah, muʻatabah khidmah, tawadu' wasāil tazkiyah tilāwah al-qur’an remember to death, wishful thinking knowing the entrance to satan seduces the soul tafakkur about creatures ṣalāt zakat and infāq hajj fasting żikir mustakim, rouzi & tumin | spiritualization of child education in the qur'anic sufism perspective in the covid-19 era 61 international journal of islamic educational psychology, 2(1), 2021 advanced technological facilities, in which if people do not have a "filter" personality, it will only lead to an arid life. moreover, from the end of the first quarter of 2020, entering the second quarter until now, the indonesian nation, in particular, is facing the covid-19 pandemic, which 'seems' to no end. there are many changes to go through, including in the field of education; school to lectures is conducted through online media, namely learning from home (bdr). it is a new "normal," less popular before, that forces a phenomenon of many children at home and learning from home via internet devices to "go online" with the parents’ assistance at home (rouzi et al., 2020). this new phenomenon can be an opportunity for parents to educate and assist their children's learning, as is the implementation of 'al-umm madrasatul' ula [parents as primary educators for their children]. however, on the other hand, if it is not done well, it will potentially be bad for the child's education. spiritualization of education can be carried out through a process of internalization through the inspiration of sufism, such as dhikr and tafakur. dhikr can be interpreted as an effort to remember the creator by always mentioning his name. in the education of children in the family, it should be decorated with the remembrance of the creator. children must be introduced to god from an early age. by remembering allah a lot, the child's personality will get better. the process of remembering allah can be reconstructed into an effort to care for the spiritualization process. the output of the spiritualization process is the realization of someone with a strong personality who can maintain a balance of life between worldly orientation and ukhrowi. if it is drawn into children's education, the spiritualization of education is an effort to bring children closer to god and have islamic characteristics and personality. moreover, in a time of the growing pandemic, spiritual provisions must be instilled from an early age. as the prominent educators in families during the covid-19 pandemic, parents have the broadest opportunity to accompany their children. hence, the habituation of wasail tazkiyah as the central conception of education spiritualization, as previously mentioned, is a necessity. the balance of life and spirituality can be considered as a solution to the freedom of access to information media, which is easy to find in today's global era. ideally, in addition to accompanying their children in education at home, parents, who currently have a more significant portion, should take advantage of this good opportunity for character building desired by them, in which the children were entrusted to educational institutions so far. parents are expected to become mu'allim [teachers] for their children, a family mobilizer in the educational process 'at home', so that they are referred to as muharrik, namely the main mover driving the education process at home and as a muzakky, namely the guardian of the spiritual side and enthusiasm, a motivator, and ensures that their children's religious education can be carried out and developed well in the mustakim, rouzi & tumin | spiritualization of child education in the qur'anic sufism perspective in the covid-19 era 62 international journal of islamic educational psychology, 2(1), 2021 process. especially during this pandemic, parents become the main companion in the education process when children learn from home. the covid-19 pandemic ushered in a challenge and opportunity for children's education. therefore, if it is not done correctly, then it is a significant loss for parents as madrasatul ula for their children to maintain, care for, and ensure that their child's growth and development align with their expectations. the spiritualization of children's education with the perspective of qur'anic sufism is an integration of three theologies in religion, as proposed by barbour in 2000, which scientists in indonesia have widely studied: theology of revelation, natural theology, and religious experience (anna, 2018; santi, 2018; waston, 2014). conclusion spiritualization of children's education is a necessity. if it is not done well, there is an immense potential that it will only "stop" in formalism alone, not achieve the substance. this study’s results confirm barbour's (2000) theory that a person's diversity comes from the theology of revelation, natural theology, and religious practice. therefore, the spiritualization of children's education needs to be continuously pursued. this finding strengthens the opinion about the importance of family education. this paper has only reached the urgency of the spiritualization of children's education in the perspective of qur'anic sufism. like a house, it has only arrived at the leading to the entrance level. therefore, the authors hope that there will be further research or studies to develop the spiritualization of children's education to make the children's education process more meaningful and up to the substance, not just material-oriented. references abdullah, r., & saiful, i. (2019). pendidikan karakter dalam tafsir almisbah surat alisra’ ayat 2324 dan surat luqman ayat 12-19. jurnal pendidikan islam, 3(1), 1-26 akbar, a. k. (2015). hermeneutika versus ta’wil (studi komparatif). kalimah, 13(1), 45–62. http://dx.doi.org/10.21111/klm.v13i1.278 anna, d. n. (2018). metode sains menurut ian g. barbour dan sumbangannya terhadap pengkajian islam. religi jurnal studi agama-agama, 4(1), 44-65. https://doi.org/10.14421/rejusta.2018.1401-03 ar-razy, f. (1420). mafatihul ghaib / tafsir al-kabir. dar ihya’ at-turats al-’araby. awaliyah, t., & nurzaman, n. (2018). konsep pendidikan akhlak menurut sa’id hawwa. jurnal penelitian pendidikan islam, 6(1), 23-38. https://doi.org/10.36667/jppi.v6i1.152 baqi’, m. f. a. (1987). al-mu’jam al-mufakhras li alfaz al-qur’an al-karim. dar alhttp://dx.doi.org/10.21111/klm.v13i1.278 https://doi.org/10.14421/rejusta.2018.1401-03 https://doi.org/10.36667/jppi.v6i1.152 mustakim, rouzi & tumin | spiritualization of child education in the qur'anic sufism perspective in the covid-19 era 63 international journal of islamic educational psychology, 2(1), 2021 fikr. bravo, v. (2018). h.g. gadamer: hermeneutics and the processes of comprehension. utopia y praxis latinoamericana. 23(extra 3), 188–193. https://doi.org/10.5281/zenodo.2427557 darmawan, d. (2016). kajian hermeneutika terhadap fenomena dan teks agama. holistic al-hadis, 2(1), 1-24. http://dx.doi.org/10.32678/holistic.v2i1.923 gani, a. (2019). pendidikan tasawuf dalam pembentukan kecerdasan spiritual dan akhlakul karimah. al-tadzkiyyah: jurnal pendidikan islam, 10(2), 275-286. https://doi.org/10.24042/atjpi.v10i2.5847 grece, s. y., & latrini, m. y. (2016). pengaruh kecerdasan emosional, kecerdasan spiritual, kecerdasan intelektual dan independensi pada kinerja auditor. ejurnal akuntansi, 16(2), 10034-1062. halstead, j. m. (2004). an islamic concept of education. comparative education, 40(4), 517–529. https://doi.org/10.1080/0305006042000284510 hamzah, r., isa, k. m. d., & janor, r. m. (2010). spiritual education development model. journal of islamic and arabic education, 2(2), 1–12. hanif, m. (2018). hermeneutika hans-georg gadamer dan signifikansinya terhadap penafsiran al-qur’an. maghza: jurnal ilmu al-qur’an dan tafsir, 2(1), 93-108. https://doi.org/10.24090/maghza.v2i1.1546 hasibuan, a. (2017). nilai tasawuf dalam al-quran dan hadis restorasi pemikiran dakwah. hikmah, 11(1), 75-98. https://doi.org/10.24952/hik.v11i1.709 herliandry, l. d., nurhasanah, n., suban, m. e., & kuswanto, h. (2020). pembelajaran pada masa pandemi covid-19. jtp jurnal teknologi pendidikan, 22(1), 65-70. https://doi.org/10.21009/jtp.v22i1.15286 herliandry, l. d., nurhasanah, suban, m. e., & heru, k. (2020). transformasi media pembelajaran pada masa pandemi covid-19. jurnal teknologi pendidikan, 22(1), 65-70. https://doi.org/10.21009/jtp.v22i1.15286 indriya, i. (2020). konsep tafakkur dalam alquran dalam menyikapi coronavirus covid-19. salam: jurnal sosial dan budaya syar-i, 7(3). https://doi.org/10.15408/sjsbs.v7i3.15050 ilmi, z., darma, d. c., & azis, m. (2020). independence in learning, education management, and industry 4.0: habitat indonesia during covid-19. journal of anthropology of sport and physical education, 4(4), 63-66. http://dx.doi.org/10.26773/jaspe.201010 irawan, r. (2020). metode kontekstual penafsiran al-qur’an perspektif fazlur rahman. al-dzikra: jurnal studi ilmu al-qur’an dan al-hadits, 13(2), 171-194. https://doi.org/10.24042/al-dzikra.v13i2.4164 jannah, a. r., jatimi, a., heru, m. j. a., munir, z., & rahman, h. f. (2020). kecemasan pasien covid-19: a systematic review. jurnal penelitian https://doi.org/10.5281/zenodo.2427557 http://dx.doi.org/10.32678/holistic.v2i1.923 https://doi.org/10.24042/atjpi.v10i2.5847 https://doi.org/10.1080/0305006042000284510 https://doi.org/10.24090/maghza.v2i1.1546 https://doi.org/10.24952/hik.v11i1.709 https://doi.org/10.21009/jtp.v22i1.15286 https://doi.org/10.21009/jtp.v22i1.15286 https://doi.org/10.15408/sjsbs.v7i3.15050 http://dx.doi.org/10.26773/jaspe.201010 https://doi.org/10.24042/al-dzikra.v13i2.4164 mustakim, rouzi & tumin | spiritualization of child education in the qur'anic sufism perspective in the covid-19 era 64 international journal of islamic educational psychology, 2(1), 2021 kesehatan, 11, 33-37. http://dx.doi.org/10.33846/sf11nk406 kamil, i. (2020). mendikbud nadiem: 94 persen siswa masih akan belajar dari rumah. kompas.com. kannan, s., shaik syed ali, p., sheeza, a., & hemalatha, k. (2020). covid-19 (novel coronavirus 2019) recent trends. european review for medical and pharmacological sciences, 24(4), 2006-2011. https://doi.org/10.26355/eurrev_202002_20378 kaṡīr, i. (1419). tafsir al-qur’an al-’adzim. dar al-kitab al‘ ilmiyah. lailiyah, i., & ridlwan, b. (2020). peran wanita karir dalam pendidikan islam. al-misbah (jurnal islamic studies), 8(2), 74-78. https://doi.org/10.26555/al-misbah.v8i2.1151 momtazmanesh, s., ochs, h. d., uddin, l. q., perc, m., routes, j. m., vieira, d. n., al-herz, w., baris, s., prando, c., rosivall, l., abdul latiff, a. h., ulrichs, t., roudenok, v., aldave becerra, j. c., salunke, d. b., goudouris, e., condino-neto, a., stashchak, a., kryvenko, o., rezaei, n. (2020). all together to fight covid-19. the american journal of tropical medicine and hygiene, 102(6), 1181-1183. https://doi.org/10.4269/ajtmh.20-0281 mufaziah, e., & fauziah, p. (2020). kendala orang tua dalam mendidik anak usia dini pada saat pandemi covid 19. jurnal obsesi : jurnal pendidikan anak usia dini, 5(2), 1045-1051. https://doi.org/10.31004/obsesi.v5i2.746 muh. mustakim, syamsul arifin, moh nurhakim, a. i. (2020). spiritualisasi pendidikan qur’ani. pasific press. muhtadi. (2017). peran orang tua terhadap pembinaan akhlak anak dalam perspektif pendidikan islam. sumbula: jurnal studi keagamaan, sosial dan budaya, 2(2), 653-669 nafisah, f. t., & zafi, a. a. (2020). model pendidikan karakter berbasis keluarga perspektif islam di tengah pendemi covid-19. ta’allum: jurnal pendidikan islam, 8(1), 1-20. https://doi.org/10.21274/taalum.2020.8.1.1-20 nor, m. r. m., & malim, m. (2014). revisiting islamic education: the case of indonesia. journal for multicultural education, 8(4), 261–276. https://doi.org/10.1108/jme-05-2014-0019 norasid, m. a., & abdullah, m. (2019). gagasan pembangunan modal insan rabbani oleh sa‘īd ḥawwā dalam al-asās fī al-tafsīr: ke arah pemerkasaan kader dakwah. journal of usuluddin, 47, 25-48. https://doi.org/10.22452/usuluddin.sp2019no1.2 parhan, m. (2020). aktualisasi peran ibu sebagai madrasah pertama dan utama bagi anak di era 4.0. jmie (journal of madrasah ibtidaiyah education), 4(2), 157174. https://doi.org/10.32934/jmie.v4i2.193 pavone, i. r. (2020). la pandemia globale di covid-19: riflessioni sul ruolo http://dx.doi.org/10.33846/sf11nk406 https://doi.org/10.26355/eurrev_202002_20378 https://doi.org/10.26355/eurrev_202002_20378 https://doi.org/10.26555/al-misbah.v8i2.1151 https://doi.org/10.4269/ajtmh.20-0281 https://doi.org/10.31004/obsesi.v5i2.746 https://doi.org/10.21274/taalum.2020.8.1.1-20 https://doi.org/10.1108/jme-05-2014-0019 https://doi.org/10.22452/usuluddin.sp2019no1.2 https://doi.org/10.32934/jmie.v4i2.193 mustakim, rouzi & tumin | spiritualization of child education in the qur'anic sufism perspective in the covid-19 era 65 international journal of islamic educational psychology, 2(1), 2021 dell’oms. biolaw journal, 1s, 459-482. http://dx.doi.org/10.15168/22844503-603 quṭb, s. (2000). tafsir fi zilali al-qur’an. gema insani press. rahman, s. m. h. s. a. (2017). tazkiyah al-nafs menurut ahli tasawuf. jurnal qalbu, 1(5). rohman, a. (2020). implementasi teori pembelajaran blended learning dalam menyeimbangkan kapabilitas belajar pada era digital (studi kasus di prodi pai universitas alma ata yogyakarta). an-nuha : jurnal kajian islam, pendidikan, budaya dan sosial. https://doi.org/10.36835/annuha.v7i1.343 rouzi, k. s., afifah, n., hendrianto, c., & desmita, d. (2020). establishing an islamic learning habituation through the prophets’ parenting styles in the new normal era. international journal of islamic educational psychology, 1(2), 101-111. https://doi.org/10.18196/ijiep.v1i2.9638 santi, s. (2018). relasi agama dan sains menurut seyyed hossein nasr dan ian g barbour. prosiding konferensi integrasi interkoneksi islam dan sains. shihab, m. q. (2011). tafsir al-misbah: pesan, kesan dan keserasian al-qur’an. penerbit lentera hati. siahaan, m. (2020). dampak pandemi covid-19 terhadap dunia pendidikan. jurnal kajian ilmiah, 1(1), 73 80. https://doi.org/10.31599/jki.v1i1.265 suharini, e., kurniawan, e., & ichsan, i. z. (2020). disaster mitigation education in the covid-19 pandemic: a case study in indonesia. sustainability, 13(6), 292-298. https://doi.org/10.1089/sus.2020.0053 suhendro, e. (2020). strategi pembelajaran pendidikan anak usia dini di masa pandemi covid-19. golden age: jurnal ilmiah tumbuh kembang anak usia dini, 5(3), 133-140. https://doi.org/10.14421/jga.2020.53-05 sumantyo, f. d. s. (2020). pendidikan tinggi di masa dan pasca covid-19. jurnal kajian ilmiah. https://doi.org/10.31599/jki.v1i1.266 suud, f. m., gaffar, a., rouzi, k. s., & chaer, m. t. (2020). the role of islamic counselling in pandemic covid 19: a conceptual study for developing positive emotion of parents and children. konseling religi jurnal bimbingan konseling islam, 11(1), 18-35. http://dx.doi.org/10.21043/kr.v11i1.7705 tarmizi, t. (2017). pendidikan rohani dalam al-quran. fitrah:jurnal kajian ilmuilmu keislaman, 2(2), 123. https://doi.org/10.24952/fitrah.v2i2.477 wardani. (2017). metodologi tafsiral-qur’an di indonesia. waston. (2014). hubungan sains dan agama: refleksi filosofis atas pemikiran ian g. barbour. profetika, jurnal studi islam, 15(1), 76-89. widayati, n., & ristiyana, r. (2019). pengaruh kecerdasan emosional, kecerdasan spiritual, kecerdasan sosial, dan perilaku belajar terhadap tingkat http://dx.doi.org/10.15168/2284-4503-603 http://dx.doi.org/10.15168/2284-4503-603 https://doi.org/10.36835/annuha.v7i1.343 https://doi.org/10.18196/ijiep.v1i2.9638 https://doi.org/10.31599/jki.v1i1.265 https://doi.org/10.1089/sus.2020.0053 https://doi.org/10.14421/jga.2020.53-05 https://doi.org/10.31599/jki.v1i1.266 http://dx.doi.org/10.21043/kr.v11i1.7705 https://doi.org/10.24952/fitrah.v2i2.477 mustakim, rouzi & tumin | spiritualization of child education in the qur'anic sufism perspective in the covid-19 era 66 international journal of islamic educational psychology, 2(1), 2021 pemahaman akuntansi. jurnal penelitian dan karya ilmiah, 19(2), 194-209. https://doi.org/10.33592/pelita.vol19.iss2.121 wisri, w., & mughni, a. (2016). paradigma dasar fenomenologis, hermeneutika dan teori kritis. lisan al-hal: jurnal pengembangan pemikiran dan kebudayaan, 10(1), 5-20. https://doi.org/10.35316/lisanalhal.v10i1.109 yasin, a. f. (2018). wanita karir dan problem pendidikan anak. ulul albab jurnal studi islam, 3(2), 105-120. https://doi.org/10.18860/ua.v3i2.6110 zainol, n. z. n. (2019). sumbangan sheikh sa’id hawwa (1935-1989): sorotan awal proses tazkiyah al-nafs sebagai wadah pembersihan jiwa. teraju, 1(02), 73-78. https://doi.org/10.35961/teraju.v1i02.61 https://doi.org/10.33592/pelita.vol19.iss2.121 https://doi.org/10.35316/lisanalhal.v10i1.109 https://doi.org/10.18860/ua.v3i2.6110 https://doi.org/10.35961/teraju.v1i02.61 _______________________________________________ international journal of islamic educational psychology vol. 4, no. 1, june 2023 doi: https://doi.org/10.18196/ijiep.v4i1.17869 development of a positive thinking measuring tool for young indonesian muslims 1tri na’imah*, 1retno dwiyanti, 1sriyanto sriyanto, 2faisal bin husen ismail 1universitas muhammadiyah purwokerto, indonesia 2universiti tun hussein onn malaysia, malaysia *corresponding email: trinaimah@ump.ac.id citation: na’imah, t., dwiyanti, r., sriyanto s., & ismail, f. b. h. (2023). development of a positive thinking measuring tool for young indonesian muslims. international journal of islamic educational psychology, 4(1), 17-32. https://doi.org/10.18196/ijiep.v4i1.17869 a r t i c l e i n f o a b s t r a c t article history received : 10/02/2023 revised : 23/03/2023 19/05/2023 accepted : 12/06/2023 a scale based on the western version of the positive thinking construct can assess the positive thinking capacity of young indonesian muslims. however, it can produce biased data since adjusting to the culture is tricky. this research aims to develop a positive thinking measurement tool for young indonesian muslims. the research approach used was the exploratory sequential mix method, a qualitative and quantitative research design carried out in stages: 1) qualitative research: conducting a qualitative exploration of the positive thinking construct of young indonesian muslims and converting the results of qualitative data into scale items; 2) quantitative research: conducting content validation, selecting items, and performing exploratory factor analysis. the content validity test found an average value of v aiken = 0.8. the dimensions of positive thinking for young indonesian muslims included critical thinking, mind control, objective thinking, good prejudice towards allah, and any other occurrences. the final results of the psychometric analysis found that a positive thinking measuring tool for young indonesian muslims consisted of 23 items with a fit factor structure because they had a loading factor greater than 0.5 and reliability of α = 0.702. for future researchers, interventions based on positive thinking can be designed and applied to a sample of adolescents in various cultural contexts. keywords: measuring instrument, positive thinking, muslim youth, mix method. copyright © 2023 ijiep this work is licensed under a cc by-sa 4.0 international license. https://doi.org/10.18196/ijiep.v4i1.17869 mailto:trinaimah@ump.ac.id https://doi.org/10.18196/ijiep.v4i1.17869 http://creativecommons.org/licenses/by-sa/4.0/ https://creativecommons.org/licenses/by-sa/4.0/ na’imah, dwiyanti, sriyanto, & ismail| development of a positive thinking measuring tool for young indonesian muslims 18 international journal of islamic educational psychology, 4(1), 2023 introduction nowadays, teenagers are exposed to much information through direct and online sources. overloaded information can cause cognitive overload, especially when adolescents do not have enough time or mental resources to process and verify all the information received (dharmastuti et al., 2020). this condition is at risk of misleading and reducing critical thinking in adolescents. hidayat and na’imah (2016) found several student problems at school, including negative thoughts towards other students, which resulted in bad relationships with friends. individuals who think negatively about themselves, the environment, and their problems can experience stress (kholidah & alsa, 2012). this description supports the paradigm in psychology that emphasizes the importance of positive thinking processes as a determinant of an individual’s mental state. positive thinking is crucial for adolescents because adolescence is important for forming self-identity and thinking. adolescents often experience significant physical, emotional, and social changes, leading to stress and uncertainty. teenagers think more abstractly and, idealistically, logically, and like to think formally (santrock, 2011). therefore, sometimes teenagers find themselves in a dilemma between idealism and the problems or realities they experience. wahidah et al. (2021) argued that students with a good mindset could interpret challenging situations as learning opportunities, not as signs of low abilities. when facing academic difficulties, students will try hard and establish new strategies to solve the problem. students with an open and positive attitude towards change will try to get as much new information and experience as possible. they are also better able to cope with stress and adversity and are more likely to succeed in their studies. this description supports the paradigm in psychology, which emphasizes the importance of the thought process as a determinant of the mental state and individual behavior. bandura (1989) explained in his social-cognitive theory that although the environment determines human behavior, a vital cognitive system mediates the interaction between the internal dimensions of humans and their environment. the cognitive concept in this theory emphasizes the importance of thought processes that influence how a person thinks about themselves, the environment, and social conditions. this theory states that these cognitive processes will influence people’s behavior, shape their view of the world, and help them make decisions. thus, cognitive processes significantly influence how a person reacts to certain situations and shape behavior that ultimately shapes their way of life. modern psychology is not only increasingly leading to a shift in perspective toward humans in a more positive direction, however, it has become a starting point for developing psychological studies inspired by revelation and islamic tradition (gusniarti et al., 2017). islamic psychology has also confirmed that various mental and emotional problems can be overcome based on islamic na’imah, dwiyanti, sriyanto, & ismail| development of a positive thinking measuring tool for young indonesian muslims 19 international journal of islamic educational psychology, 4(1), 2023 teachings. islamic psychology studies emphasize the importance of a holistic approach and a deep understanding of how islam solves these problems. in modern psychology, albrecht (1992) argued that positive thinking is a person’s ability to express attention to positive things and use positive language in interacting with others. positive thinking can also foster a more productive attitude and increase life satisfaction. it can change how a person views a problem and help them find solutions. positive thinking can also create a more positive environment, helping to increase productivity and reduce stress. by thinking positively, one can increase self-confidence and solve problems creatively. according to peale (2006), positive thinking is a person’s ability to evaluate experiences in his life in a way that causes positive feelings. a positive thinker will look for ways to do something meaningful and build themselves up, not just focus on failure. positive thinking is also often associated with positive visualization, where individuals can visualize the desired results, which can increase their motivation to achieve goals. positive thinking can also help people deal with problems or stress, as they see problems as attractive challenges. seligman (2006) also argued that by changing a negative perspective or way of thinking into a positive one, individuals can reduce the symptoms of stress they experience. peale (2006) described that mental health is achieved by changing negative thinking to positive thinking, thinking more realistically, focusing on positive solutions, and trying to find solutions to problems instead of piling them up. in addition, individuals need to recognize negative emotions, find ways to control them, and maintain optimism to maintain good relationships with others. building self-confidence and finding ways to enjoy life are also important. positive thinkers always assume that there is a solution to every problem through a sound intellectual process. individual thoughts affect their lives (gusniarti et al., 2017). a positive philosophy focuses on problem solutions and views every problem as an opportunity to learn and grow. positive thinkers believe every problem has a solution and try to find it through an objective, rational, and creative thinking process. they strive to view situations positively and seek innovative and profitable solutions for all parties involved. therefore, having a positive outlook is crucial to helping overcome problems and achieve life goals. yucel (2014) assumed that the positive thinking construct is relevant to the husnuzhan concept in islamic studies. husnudzan allows everyone to change their outlook from negative to positive by controlling their thoughts, focusing on positive things, and facing situations with kindness, tolerance and patience. by thinking positively, one will be able to deal with problems and pressures more easily and develop the ability to see problems from different points of view. thus, husnudzan is not only related to individual social life but also transcendental relations with god. islam teaches its followers to always be kind to what they face, both when interacting with fellow human beings and facing god’s destiny (gusniarti et al., 2017; harmaini et al., 2022). na’imah, dwiyanti, sriyanto, & ismail| development of a positive thinking measuring tool for young indonesian muslims 20 international journal of islamic educational psychology, 4(1), 2023 positive thinking is essential for young indonesian muslims to help them strengthen their faith and build self-confidence. by thinking positively, students can see things more optimistically and prefer to focus on positive and constructive aspects. the ability to think positively is important in an individual’s life, so some researchers develop positive thinking tools in various fields so that the measurement of positive thinking follows the characteristics of the respondents. bekhet & zauszniewski (2013) conducted a study of caregivers of autistic children in america with the positive thinking skills scale ( = 0.9) research instrument. their research recommended ptss to measure the positive thinking of caregivers of autistic children, but because ptss is less specific, it works with other populations. tsutsui and fujiwara (2015) tested the validity and reliability of the positive thinking scale for soccer players in japan. this scale consists of four subscales: encouragement thinking, self-assertive thinking, self-instructive and control thinking, and self-affirmative thinking. the study indicated that developing a positive thinking scale appropriate to individual characteristics is important. chien and huang (2022) also validated the chinese version of the positive thinking scale for postoperative fracture patients. these findings indicated that the positive thinking scale (pts-china) had concurrent, predictive and discriminant validity. this scale also showed acceptable test-retest reliability. overall, pts-china can evaluate and measure positive thinking in patients. in bekhet and garnier villarreal's (2013) research, bekhet and zauszniewski’s positive thinking skills scale is compiled using 8 indicators: changing negative thoughts, prioritizing positive aspects, reducing pessimistic thoughts, practicing positive thinking, solving problems, starting optimistic beliefs, challenging pessimistic thinking, and generating positive feelings. turning negative thoughts into positive ones requires finding positive aspects in situations or problems. students can reduce pessimistic thoughts if they focus on positive aspects and commit to positive thinking regularly and continuously. arousing positive feelings in adolescents means helping them maintain and increase positive feelings and overcome negative ones. tsutsui and fujiwara (2015) explained that the positive thinking scale was developed based on self-encouragement, self-assertiveness, self-instructiveness, control, and self-affirmative thinking. self-encouragement thinking is the ability to build self-confidence, encourage oneself to think positively, commit to achieving the goals related to the abilities possessed, respect every successful effort made, and motivate one to do their best. self-assertive thinking is the ability to take control of thoughts and actions to deal with problems and challenges. this ability is the basis for building the ability to make decisions, take the necessary actions to achieve goals, and think critically. self-instructive and control thinking is the ability to control thoughts and actions, encourage individuals to understand feelings and read situations better, examine and apply more productive ways of thinking, and control thoughts and actions to achieve na’imah, dwiyanti, sriyanto, & ismail| development of a positive thinking measuring tool for young indonesian muslims 21 international journal of islamic educational psychology, 4(1), 2023 predetermined goals. self-affirmative thinking is an effort to strengthen selfconfidence and develop the capability to take the necessary actions to achieve goals. it is related to the ability to maintain positive experiences, deal with conflicts and challenges, and cultivate hope for a better future. chien and huang (2022) conducted a psychometric analysis of a positive thinking scale based on personal satisfaction and goal attainment dimensions. their study showed that positive thinking scores are related to personal satisfaction and goal attainment. in contrast to some of these studies, gusniarti et al. (2017) validated a positive thinking scale based on external criteria for positive thinking: positive thinking about god, various events, and positive thinking about fellow human beings. based on this research, the researchers found knowledge gaps because some of the scales developed have not considered religious aspects or aspects of the respondents’ development, so the dimensions of positive thinking for muslim youth have the potential to be further investigated. this knowledge gap includes an understanding of positive thinking for muslim youth, critical and creative thinking skills in responding to different situations, thinking positively about events, understanding the importance of sharing and being responsible, and respecting the experiences and views of others. this study designed a positive thinking instrument for young indonesian muslims because of its special characteristics. the difference between positive thinking from the modern psychological version and the islamic perspective is that husnudzan cannot be separated from individual belief in a most compassionate and merciful god (gusniarti et al., 2017). modern psychology emphasizes that positive thinking is the ability to use realistic perception and thinking, have high expectations, respect yourself, make plans, and deal with problems productively. meanwhile, the islamic perspective adds a spiritual dimension to the concept of positive thinking, namely focusing on oneself to follow islamic teachings, realizing the power of allah, and hoping only in allah. islam emphasizes the importance of getting used to speaking positively and avoiding speaking negatively. in addition, husnudzan is one of the main principles in islam because it emphasizes the importance of doing good to others, both in words and deeds. weston (2005) argued that to ensure something worthwhile in life, individuals must pray and submit problems to god, accompanied by working hard and smart. it also involves the individual’s belief in the existence of a most compassionate and merciful god. therefore, to achieve success and ensure that something has value in life, individuals need to do several things, including praying, submitting problems to god, and working hard and smart. belief in a most compassionate and merciful allah plays an important role in this view, as it helps individuals view life from a more positive perspective and find calm and strength in difficult situations. by combining prayer, hard work, and faith in god, individuals can achieve balance in life and ensure that they get what they seek. na’imah, dwiyanti, sriyanto, & ismail| development of a positive thinking measuring tool for young indonesian muslims 22 international journal of islamic educational psychology, 4(1), 2023 researchers designed positive thinking constructs and instruments by combining modern psychology and islamic psychology with muslim youth in indonesia using an exploratory sequential mixed methods approach. this approach was chosen because it was suitable for developing measuring instruments to deepen understanding of the measured psychological construct (zhou, 2019). this research was urgent in islamic psychology because of the instruments for measuring rare islamic psychology variables. this research product will help researchers and practitioners of islamic psychology measure psychological variables in islamic studies. methods the research approach was the exploratory sequential mix method, a qualitative and quantitative research design carried out in stages (creswell, 2014). this study’s qualitative research was carried out first, and data analysis was used in the quantitative research. in its implication, the research steps modified the research steps of zhou (2019): 1) qualitative research: conducting a qualitative exploration of the positive thinking construct of muslim youth and transforming the results of qualitative data into scale items; 2) quantitative research: conducting content validation, item selection analysis, and exploratory factor analysis. at this stage, the qualitative research aims to find positive thinking constructs for muslim youth in indonesia. for this reason, interviews were conducted with 12 muslim youth aged 16–18 in banjarnegara, central java, indonesia. the research instrument was a structured interview guide with the main question: "when you experience difficulties, how do you interpret these difficulties?"; "when allah gives you ease in doing the task, how do you interpret it?"; "when someone else suddenly helps your troubles, how do you interpret it?". qualitative data analysis of recordings or verbatim notes was processed using constant comparative analysis techniques through three stages: open coding, axial coding, and selective coding. furthermore, qualitative analysis was used to compile positive thinking scale items. the quantitative research stage tested content validity, item selection, convergent validity, discriminant validity, and reliability. content validity was determined through a review process by educational psychologists and islamic education experts. the analysis used the aiken formula to determine the content validity of the positive thinking scale (aiken, 1985). then the first trial was carried out, which aimed to select positive thinking scale items for muslim youth. respondents were 196 young muslim high school students in banjarnegara regency, central java. spss 25 for windows assisted data analysis. meanwhile, the second trial was conducted with exploratory factor analysis with spss 25 for windows to test the indicators for describing or representing a construct. na’imah, dwiyanti, sriyanto, & ismail| development of a positive thinking measuring tool for young indonesian muslims 23 international journal of islamic educational psychology, 4(1), 2023 result and discussion qualitative results the interviews with young muslims around 15–18 were verbalized and processed using open, axial, and selective coding processes. according to creswell (2014), open coding is the process of opening and classifying data and subcategories. the goal is to make sense of as much data as possible and create structures to make sense of the observed phenomena. axial coding is the process of making relationships between categories and subcategories found through open coding. the goal is to understand the conceptual and temporal relationships between categories and strengthen data conceptualization. in contrast, selective coding involves selecting and focusing on the important main or core categories that explain the observed phenomena. the results of open coding, axial coding, and selective coding produce categories and subcategories that present data and help to understand the observed phenomena in depth. these results are used to validate existing theories about positive thinking. the results are presented in the figure 1. figure 1. qualitative data analysis process open codes axial codes selective looking for valid information giving arguments thinking about the impact of actions providing real evidence learning from failure focusing on the problem solving problems without emotion holding anger refraining being thoughtful taking time to think thinking about others’ interests being able to understand the diversity allah is loving allah is reminiscent allah is compensatory allah is helpful taking a lesson life will get better. beliefs will change. thinking critically controlling mind thinking objectively husnudzan toward allah husnudzan toward any occurences positive thinking na’imah, dwiyanti, sriyanto, & ismail| development of a positive thinking measuring tool for young indonesian muslims 24 international journal of islamic educational psychology, 4(1), 2023 the figure illustrates that positive thinking for young muslims (16–18 years old) includes critical thinking, controlling the mind, thinking objectively, husnudzan toward allah, and any occurrences. the ability to think critically is a dimension of positive thinking because it can help adolescents consider information and make decisions. critical thinking includes the subject’s ability to process and synthesize information in such a way as to enable them to apply it wisely to tasks for sound decision-making and effective problem-solving (heard et al., 2020). critical thinking is the key to solving problems in the 21st century, so students can better evaluate various sources of information (dharmastuti et al., 2020). the ability to control minds is also a dimension of positive thinking in young muslims. according to tsutsui and fujiwara (2015), this ability is to focus attention, overcome negative thoughts, motivate oneself, and maintain awareness and control over thoughts and emotions. this dimension is not far from the ability of self-instruction, which provides skills for adolescents to overcome problems that interfere with their beliefs by changing negative thoughts into positive ones. this study found that adolescents who think positively are characterized by impartial thinking. these findings support the positive thinking of albrecht (1992) regarding the dimension of non-judgment. talking is the ability to be more self-described, flexible, not rigid in opinions, and give positive statements about something. impartial thinking is a way of thinking that is objective and not influenced by bias or personal preference. it means assessing a situation or problem fairly and finding the best solution based on available facts and evidence, not emotion or self-interest. an interesting finding from this research is that there is a prejudiced dimension towards allah and the events encountered. these findings supported the new paradigm of positive thinking from an islamic perspective proposed by gusniarti et al. (2017). these findings also illustrated that young indonesian muslims strongly commit to islam and practice islamic teachings daily. husnudzan's attitude towards god is a positive view of god and the belief that all his actions and decisions are for the good of humanity. it means understanding that everything that happens, good or bad, is part of god’s greater plan and has a good purpose. yucel (2014) argued that prejudice against allah is relevant to husnudzan in islamic studies. regarding positive thinking from an islamic perspective, husnudzan can be applied to learning something from a positive perspective. this concept emphasizes efforts to view situations and other people positively to overcome problems and find positive solutions. adolescents who apply husnudzan will always have a positive view of all occurrences to reduce the burden (sylvia & tasaufi, 2022). na’imah, dwiyanti, sriyanto, & ismail| development of a positive thinking measuring tool for young indonesian muslims 25 international journal of islamic educational psychology, 4(1), 2023 the findings are the dimensions of the ability to control thoughts as part of the positive thinking constructs supporting tsutsui and fujiwara (2015), called selfinstructive and control thinking. the dimensions of husnudzan toward allah and occurrences are similar to gusniarti et al. (2017) and complement the husnudzan concept from yucel (2014). while the dimensions of critical thinking and objective thinking complement the concept of non-judgment talking as a positive thinking dimension from albrecht (1992). quantitative results qualitative research was used to develop positive thinking scale items for young muslims. the measuring instrument implemented a likert scale consisting of 40 items with 5 answer choices: very not appropriate (vna), not appropriate (na), fairly appropriate (fa), appropriate (a), and very appropriate (va). the scoring for the favorable item is: a score of 5 for very appropriate (va) answers; a score of 4 for appropriate (a) answers; a score of 3 for fairly appropriate (fa) answers; a score of 2 for not appropriate (na) answers; and a score of 1 for very not appropriate (vna). then, eight high school teachers, five educational psychologists, and two islamic psychologists conducted expert judgment checks on the item's content validity. the analysis results were calculated using the aiken formula and showed that all items had an aiken's v coefficient greater than the valid criteria of aiken, with a total of 15 repeaters (0.67). the lowest aiken's v coefficient is 0.70, and the highest is 0.90. the full results are presented in table 1. table 1. content validity test results aitem v-aiken description 2, 27 0,70 valid 14,29,32 0,73 valid 4,12,36,40 0,75 valid 17,19, 30 0,77 valid 7,8,9,16,18,31 0,78 valid 6,15,25,33,39 0,80 valid 1,10,20,21,24,26,34,37 0,82 valid 3,13,22,23 0,83 valid 5,35,38 0,85 valid 28 0,87 valid 11 0,90 valid mean v aiken 0,8 thus, all items meet the requirements to be included in the first stage of testing the measuring instrument. phase 1 trial results: item selection the trial of this first measurement tool involved 196 young muslim students at a high school in banjarnegara regency, central java. respondents were under 16 na’imah, dwiyanti, sriyanto, & ismail| development of a positive thinking measuring tool for young indonesian muslims 26 international journal of islamic educational psychology, 4(1), 2023 years old (26%), between 16 and 18 years old (72%), and over 18 years old (2%). when viewed from the parents’ occupations, the respondents came from various backgrounds, such as laborers (30%), teachers (5%), private employees (18%), traders (11%), retirees (1%), farmers (7%), civil servants (8%), military (2%), and entrepreneurs (18%). in this study, item selection was carried out using item discrimination power parameters. the discriminating power of an item is the extent to which it can distinguish between individuals or groups that have and do not have the attributes being measured (azwar, 2014). making item selection decisions was based on a minimum limit of 0.3, meaning that items with a correlation coefficient below 0.3 have low discriminatory power (azwar, 2014). the analysis found that 29 items had a correlation coefficient above 0.3 and 11 items had an r count below 0.3. the total item correlation coefficient with different powers ranges from 0.304 to 0.576. the results are presented in table 2. table 2. results of positive thinking scale discrimination test for young muslims dimension item number having different power not having different power critical thinking 1,3,4,5,8 2,6,7 controlling mind 10,11,12,13,14, 15,16,17,19 9,18 objective thinking 22,24,25,27 20,21,23,26 husnudzan towards allah 28,30,31,32,33,34 29 husnudzan towards occurrences 35,36,38,39,40 37 total 29 11 the reliability test on the positive thinking measuring instrument for young muslims resulted in a cronbach’s alpha reliability coefficient of 0.864. according to nunnally (akhtar & azwar, 2019), an instrument’s minimum reliability coefficient value is 0.70, so the measuring instrument is declared reliable. thus, the items tested were 29, with the following details: 1) the critical thinking dimension of 5 items; 2) the dimensions controlling the mind of 9 items; 3) the dimensions of objective thinking of 4 items; 4) the dimension of husnudzan towards allah of 6 items; and 5) the dimension of husnudzan towards occurrences of 5 items. phase 2 trial results: exploratory factor analysis the second trial involved 199 muslim students at sma banjarnegara, central java. respondents aged under 16 were 42%, between 16 and 18 years were 57%, and over 18 years were 1%. respondents were in grades 10, 11, and 12. the parents’ occupational backgrounds varied widely, namely laborers (44%), teachers (4%), private employees (13%), traders (95), retirees (2%), farmers (6%), civil servants (6%), military (1%), and entrepreneurs (15%). na’imah, dwiyanti, sriyanto, & ismail| development of a positive thinking measuring tool for young indonesian muslims 27 international journal of islamic educational psychology, 4(1), 2023 to clarify the structure and validate the constructs measured in the study, the second trial used exploratory factor analysis with the help of the spss for windows version 25 program. researchers can measure the validity and reliability of constructs by identifying the factors that underlie the variables measured (hair et al., 2010). young muslims participated in this study by using the construct of positive thinking. the initial stage of this analysis was to look at the keiser-meyers-oklin (kmo) measure of sampling adequacy score to see how relevant the existing data was for factor analysis. the second process looked at the barlett test of sphericity value, which determined a significant correlation between indicators. if the kmo value is greater than 0.50 and the bartlett’s test of sphericity (sig.) value is 0.000 <0.05, then the factor analysis technique can be continued (ghozali, 2018; hair et al., 2010). next, factor extraction determines the smallest number that can be used to represent the interrelationships between items. factor rotation is a method used to clarify items that fall into certain factors. the varimax factor rotation method maximizes the variance in factor loadings. the factor structure is said to be fit when it has a loading factor greater than 0.5, so there is no cross-loading (hair jr. et al., 2010). the analysis showed that the keiser-meyers-oklin (kmo) score of sampling adequacy was 0.839 > 0.5 and the barlett test of sphericity (sig) score was 0.000 < 0.05. therefore, the factor analysis of this variable can be continued. furthermore, the msa (measure of sampling adequacy) results below 0.5 were found in items 7, 12, 13, 16, 18, and 20, so that item was omitted for further analysis. the loading factor for each item is described in table 3. table 3. item grouping dimension item number statement loading factor critical thinking bk1 i will look for solutions based on information sources when i have a problem. 0,751 bk2 i will figure out how to get information to solve my problems. 0,673 bk3 i make a decision based on various supporting information. 0,591 bk4 i can accept different opinions from my friends regarding my problems. 0,583 bk5 i am unable to think when i have problems. 0,766 controlling mind mp1 each problem i have will be a lesson for me to be better. 0,533 mp3 i always have negative thoughts when i’m facing a problem. 0,865 mp4 i will improve myself to avoid failure. 0,645 mp5 i am unable to think when i’m facing a problem. 0,652 mp6 i am determined to achieve success in studying despite the challenges ahead. 0,606 mp9 i will break down in detail each assignment i get from school. 0,553 na’imah, dwiyanti, sriyanto, & ismail| development of a positive thinking measuring tool for young indonesian muslims 28 international journal of islamic educational psychology, 4(1), 2023 dimension item number statement loading factor objective thinking bo1 i think that my behavior does not harm others. 0,596 bo3 i know that each person solves their problem differently. 0,567 husnudzan towards allah ba1 i believe allah always gives me help when i need it. 0,827 ba3 i’m not sure what i’m doing will work 0,505 ba4 i believe that allah is watching me while i’m studying. 0,744 ba5 i always believe that if i pray diligently, allah will ease all difficulties. 0,770 ba6 i believe that allah always gives us opportunities to improve ourselves. 0,766 husnudzan towards occurrences bp1 i believe that every difficulty i face has a silver lining. 0,509 bp2 i give up easily when my efforts fail. 0,546 bp3 i am sure i will not fail if i don’t stop trying. 0,676 bp4 i will immediately improve myself if i have difficulties while doing assignments. 0,571 bp5 i tried to stay calm during a surprise quiz. 0,509 table 3 shows that the factor structure fits because it has a loading factor greater than 0.5. furthermore, the reliability test was carried out with alpha cronbach. a research measuring instrument is reliable if cronbach’s alpha value is > 0.60 (ghozali, 2018). the results of the positive thinking scale analysis in muslim youth have a high and good reliability coefficient of 0.702. thus, a positive thinking scale for muslim youth is compiled, valid, and reliable with 23 items and can measure young muslims’ ability to think positively. discussion the advantage of this measurement tool is that it has a positive islamic thinking dimension, the dimension of husnudzan towards allah, and occurrences. thus, this measurement tool can complement the positive thinking measurement tools developed by gusniarti et al. (2017), tsutsui & fujiwara (2015), and dabi et al. (2019). measuring tools that measure positive thinking with islamic dimensions can add comprehensiveness and relevance for adolescents with religious beliefs and islamic culture. this measuring tool can measure the extent to which adolescents practice positive principles in the islamic view, such as patience, trust, and faith, in overcoming problems and achieving life goals. it can also help understand how religious beliefs affect the perspective and behavior of adolescents and build positive thinking habits consistent with islamic values. from an islamic perspective, the ability to think positively is considered the same as husnudzan (gusniarti et al., 2017; sylvia & tasaufi, 2022; yucel, 2014) and is a manifestation of the quality of worship (rusydi, 2012). teenagers should think positively about something that happens so they can grow in optimism and confidence in facing all events in their lives (rahmah, 2021). positive thinking na’imah, dwiyanti, sriyanto, & ismail| development of a positive thinking measuring tool for young indonesian muslims 29 international journal of islamic educational psychology, 4(1), 2023 will make teenagers more optimistic about life and make it easier to carry out their activities well. individuals who cannot think will experience difficulties in life because of wrong and negative beliefs and concepts about their life and environment (rusydi, 2012). positive views and feelings can help adolescents deal with problems and challenges in life better, become better individuals, and be useful to others. al-hujurat verse 12 states the importance of having good prejudice, or husnudzan: "o you who believe! avoid much suspicion; indeed, some suspicion is a sin. and spy not; neither backbite one another. would one of you like to eat the flesh of his dead brother? you would hate it. and have taqwa of allah. verily, allah is the one who forgives and accepts repentance, most merciful." the verse emphasizes that prejudice can trigger bad feelings and actions, such as hatred, revenge, and discrimination. prejudice can also affect how adolescents perceive others and limit their ability to objectively assess things. in the cognitive development of adolescents, they begin to understand and consider various views and perspectives, but at some stages, they still tend to have limited prejudices and views. in the study of cognitive psychology, thought processes and the results of these processes are subjective and individual. negative or positive thoughts are only the result of individual perception processes. in contrast to the islamic concept, islam recognizes that a person’s cognitive processes are formed from the potentials of the nafs. perception is not something that only involves the individual but also involves god and self-awareness. cognitive processes in islam are considered inner behaviors, so positive thinking, optimism, resignation, and so on are inner behaviors that get rewards from god (rusydi, 2012). adolescents often form views and prejudices based on their experiences and environmental influences and need time and experience to broaden their understanding and think more objectively. they are also still developing emotionally and socially, and this can affect how they see and interact with others. conclusion this research produced a positive thinking measuring instrument for young indonesian muslims based on the dimensions of critical thinking, the dimensions of controlling minds, the dimensions of objective thinking, the dimensions of husnudzan towards allah, and the dimensions of husnudzan towards occurrences. this study has limitations because the participants were not selected based on the quality of their religiosity. therefore, future researchers need to consider the religiosity of the respondents. this study recommends deep religious understanding in young muslims to avoid prejudice against others with social, racial, or religious differences. besides understanding religion, social skills are important to develop because they affect one’s ability to think positively. na’imah, dwiyanti, sriyanto, & ismail| development of a positive thinking measuring tool for young indonesian muslims 30 international journal of islamic educational psychology, 4(1), 2023 references aiken, l. r. (1985). three coefficients for analyzing the reliability and validity of ratings. educational and psychological measurement, 45, 131–141. https://journals.sagepub.com/doi/abs/10.1177/0013164485451012 akhtar, h., & azwar, s. (2019). indonesian adaptation and psychometric properties evaluation of the big five personality inventory: ipip-bfm50. jurnal psikologi, 46(1), 32-44. https://doi.org/10.22146/jpsi.33571 albrecht, k. (2009). brain power: learn to improve your thinking skills. simon and schuster. azwar, s. (2014). reliabilitas dan validitas (edisi 4). yogyakarta: pustaka pelajar. bekhet, a. k., & garnier-villarreal, m. (2017). the positive thinking skills scale: a screening measure for early identification of depressive thoughts. applied nursing research, 38, 5-8. https://doi.org/10.1016/j.apnr.2017.08.004 bekhet, a. k., & zauszniewski, j. a. (2013). measuring use of positive thinking skills: psychometric testing of a new scale. western journal of nursing research, 35(8), 1074-1093. https://doi.org/10.1177/0193945913482191 bundura, a. (1989). social cognitive theory. inr. vasta (ed), annal of child development, 6, 1-60. chien, c. h., & huang, y. w. (2022). psychometric properties of the chinese version of the positive thinking scale in individuals after hip fracture surgery. psicologia: reflexao e critica, 35. https://doi.org/10.1186/s41155022-00235-x creswell, j. w. (2014). research design: qualitative, quantitative, and mixed methods approaches. 4th ed. thousand oaks, california, sage publications. dabi, s. a. d., tentama, f., & situmorang, n. z. (2019). pengujian validitas dan reliabilitas konstruk berfikir positif. prosiding seminar nasional magister psikologi universitas ahmad dahlan, 58–64. http://seminar.uad.ac.id/index.php/snmpuad/article/view/2996 dharmastuti, a., wiyono, b. b., hitipeuw, i., & rahmawati, h. (2020). adolescent critical thinking prior to social media information sharing. international journal of innovation, creativity and change, 13(10), 1195-1213. https://www.ijicc.net/images/vol_13/iss_10/1310110_dharmastuti_2020 _e_r.pdf ghozali, i. (2018). aplikasi analisis multivariate dengan program ibm spss. semarang: badan penerbit universitas diponegoro, 490. https://journals.sagepub.com/doi/abs/10.1177/0013164485451012 https://doi.org/10.22146/jpsi.33571 https://doi.org/10.1016/j.apnr.2017.08.004 https://doi.org/10.1177/0193945913482191 https://doi.org/10.1186/s41155-022-00235-x https://doi.org/10.1186/s41155-022-00235-x http://seminar.uad.ac.id/index.php/snmpuad/article/view/2996 https://www.ijicc.net/images/vol_13/iss_10/1310110_dharmastuti_2020_e_r.pdf https://www.ijicc.net/images/vol_13/iss_10/1310110_dharmastuti_2020_e_r.pdf na’imah, dwiyanti, sriyanto, & ismail| development of a positive thinking measuring tool for young indonesian muslims 31 international journal of islamic educational psychology, 4(1), 2023 gusniarti, u., wibisono, s., & nurtjahjo, f. e. (2017). validasi islamic positive thinking scale (ipts) berbasis kriteria eksternal. jurnal psikologi islam, 4(1), 53-69. http://www.jpi.api-himpsi.org/index.php/jpi/article/view/38 hair, j.f., black, w.c., babin, b.j. and anderson, r.e. (2010) multivariate data analysis. 7th edition, pearson, new york. harmaini, h., jannah, p. m., salmiyati, s.,& tahir, k. r.(2022). trust and character development (life lessons from prophet ibrahim as). international journal of islamic educational psychology, 3(1), 58-73. http://dx.doi.org/10.18196/ijiep.v3i1.13810 heard, j., scoular, c., duckworth, d., ramalingam, d., & teo, i. (2020). critical thinking: skill development framework. australian council for educational research. https://research.acer.edu.au/ar_misc/41 hidayat, n., & na’imah, t. (2016). kebutuhan akan rasa aman dan happiness pada peserta didik. university research coloquium, 83–89. http://hdl.handle.net/11617/7715 peale, n. v. (2006). the power of positive thinking. the quality book club. https://doi.org/10.7748/cnp.7.10.18.s21 rahmah, h. (2021). konsep berpikir positif (husnuzhon) dalam meningkatkan kemampuan self healing. al qalam: jurnal ilmiah keagamaan dan kemasyarakatan, 15(2), 118–126. https://doi.org/10.35931/aq.v15i2.732 rusydi, a. (2012). husn al-zhann: the concept of positive thinking in islamic psychology perspective and its benefit on mental health. proyeksi: jurnal psikologi, 7(1), 1-31. http://dx.doi.org/10.30659/jp.7.1.1-31 santrock, j. (2011). educational psychology (vol. 21, issue 1). the mcgraw-hill. sylvia, r., & tasaufi, m. n. f. (2022). konsen husnuzan bagi kesehatan mental di mada pandemi covid-19. jurnal psikologi terapan dan pendidikan, 4(1), 39– 46. https://media.neliti.com/media/publications/482283-none11b22958.pdf tsutsui, k., & fujiwara, m. (2015). the relationship between positive thinking and individual characteristics : development of the soccer positive thinking scale. football science, 12, 74–83. https://researchmap.jp/komachi1/published_papers/1536144/attachment_file.pdf wahidah, f. r., setyadi, e. j., & grafiyana, g. a. (2021). efektivitas pelatihan growth mindset pada siswa sma. psycho idea, 19(1), 103–114. https://doi.org/10.30595/psychoidea.v19i1.9147 http://www.jpi.api-himpsi.org/index.php/jpi/article/view/38 http://dx.doi.org/10.18196/ijiep.v3i1.13810 https://research.acer.edu.au/ar_misc/41 http://hdl.handle.net/11617/7715 https://doi.org/10.7748/cnp.7.10.18.s21 https://doi.org/10.35931/aq.v15i2.732 http://dx.doi.org/10.30659/jp.7.1.1-31 https://media.neliti.com/media/publications/482283-none-11b22958.pdf https://media.neliti.com/media/publications/482283-none-11b22958.pdf https://researchmap.jp/komachi-1/published_papers/1536144/attachment_file.pdf https://researchmap.jp/komachi-1/published_papers/1536144/attachment_file.pdf https://doi.org/10.30595/psychoidea.v19i1.9147 na’imah, dwiyanti, sriyanto, & ismail| development of a positive thinking measuring tool for young indonesian muslims 32 international journal of islamic educational psychology, 4(1), 2023 weston, e. k. (2005). positive thinking : toward a conceptual model and organizational implications. https://digitalcommons.pace.edu/honorscollege_theses/15/ yucel, s. (2014). the notion of “husnu’l zann” or positive thinking in islam: medieval perspective. international journal of humanities and social science, 4(6), 101-112. http://www.ijhssnet.com/journals/vol_4_no_6_april_2014/10.pdf zhou, y. (2019). a mixed methods model of scale development and validation analysis. measurement : interdisciplinary research and perspectives, 17(1), 38– 47. https://doi.org/10.1080/15366367.2018.1479088 https://digitalcommons.pace.edu/honorscollege_theses/15/ http://www.ijhssnet.com/journals/vol_4_no_6_april_2014/10.pdf https://doi.org/10.1080/15366367.2018.1479088 _______________________________________________ international journal of islamic educational psychology vol. 2, no. 2, december 2021 doi: https://doi.org/10.18196/ijiep.v2i2.12324 relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria musa siddiq abdullahi*, abdul ganiy abdus salaam oladosu department of arts education, faculty of education, university of ilorin, nigeria *corresponding email: abdullahi.ma@unilorin.edu.ng citation: abdullahi, m. s. & oladosu, a. g. a. s. (2021). relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria. international journal of islamic educational psychology, 2(2), 127-141. doi: https://doi.org/10.18196/ijiep.v2i2.12324 a r t i c l e i n f o a b s t r a c t article history received : 15/07/2021 revised : 22/09/2021 05/10/2021 accepted: ,07/10/2021 despite the fact that the certificates being awarded by senior school waec and neco are said to be comparable, yet, stakeholders in the education sector doubt their correspondence in terms of students’ learning outcomes. while some students only register for neco believing that they could not pass waec. this was part of what necessitated this study by determining the correspondence between students’ learning outcomes in senior school waec and neco arabic language examinations in north-central from 2015 to 2019 academic sessions. this study was a descriptive study of the correlational type. only the results of candidates that sat for waec and neco arabic language examinations were logically selected for this study via a researcher-designed proforma. thus, 948 students constituted the sample size for this study using a multistage sampling procedure. data collected were analyzed using the percentage to answer the research questions while the pearson’s chi-square at 0.05 alpha level was used to test the hypotheses. findings indicated that a significant association existed between students’ learning outcomes in waec and neco arabic examinations in north-central nigeria. it was therefore recommended that teachers of arabic should work harder to sustain their students’ performance in arabic language. this is an open-access article under the cc by-sa license. keywords: relationship, learning outcome, waec and neco, arabic language, examination, northcentral https://doi.org/10.18196/ijiep.v2i2.12324 mailto:abdullahi.ma@unilorin.edu.ng https://doi.org/10.18196/ijiep.v2i2.12324 http://creativecommons.org/licenses/by-sa/4.0/ abdullahi & oladosu | relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria 128 international journal of islamic educational psychology, 2(2), 2021 introduction language learning could not be inevitably separated from the factor of personal learning. indeed, it becomes salient indicator of the success of foreign language learning. inherent personality attached in each individual can be constructed and thus could assist the learning process. moreover, the constructed personality in each individual, becomes a basis of arabic learning (hamidin, 2015). through this such subjective perspective, the development of language proficiency can be established due to distinct personalities in each individual distinguishing one from the others. starting from cultural conflict, it will become an initial issue once it is not accelerated greatly. certainly, not all arab matters are islam since islam does not merely necessarily reflect arab. thus, through the contextual understanding of culture, it eases students in learning the language. they will never thoroughly master a language if they do not understand the cultural context of the language. despite the preliminary step, it at least helps them to use the language properly based on its daily use (wekke et al., 2016). motivation is considered key to success through which it enlivens learning interest despite varied barriers or obstacles faced. once motivation is mainly taught in initial phase, there will be no obstacle that could stop the learning process (yusuf & wekke, 2015). in fact, even students face any obstacles, they would patiently bear them in order to maintain their learning interest. therefore, giving stimuli to enhance students’ learning motivation is as important as the learning materials per se which ultimately guides them to undergo the learning process (ahmad, 2009). in another context, a learning process without any optimism tends to yield nonoptimal outcomes. through optimism, their effort will be sustained and constantly strive to achieve the best outcomes. repeatedly ongoing activities in defined long period of time will create positive enforcement. once it stops, however, it will decrease students’ ability. thus, it necessarily needs repetition to develop desired behaviors in order to achieve great learning achievement. in other words, learning achievement emerges as the achieved abilities or competencies (wekke, 2015). education has been seen as a veritable source through which an individual could be adequately equipped to realize his/her full potentials in life (khaidir & suud, 2020). as a process of human learning and one of the instruments for rapid economic, sociocultural, political, technological, and scientific development, education has been the greatest legacy that every nation bequeaths its citizenry. no wonder nigeria continually dispenses greater part of its yearly income on educational sector. this is evident in the growing number of pre-school, primary, secondary and tertiary institutions of learning in nigeria. meanwhile, secondary education being the bedrock for higher education occupies a strategic place in the nigerian educational system (ogunbanwo, 2014). among the several subjects taught and learned in nigerian secondary schools is arabic studies (which is abdullahi & oladosu | relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria 129 international journal of islamic educational psychology, 2(2), 2021 optional) for all muslim students registering for the senior school certificate examinations (abdullahi, 2020). arabic education as a subject of learning in many nigerian schools is the study of the language of arabs which belongs to the semitic group of languages. arabic is the second largest most widely used alphabetic writing system in the world (while the latin alphabet is the most widespread). the arabic script has been adapted to such diverse languages as persian, turkish, spanish and swahili (adeyemi, 2016). in africa, it is spoken as a native language in algeria, comoro islands, djibouti, egypt, eritrea, libya, mauritania, morocco, somalia, sudan, and tunisia. in the middle east, arabic is spoken as a mother tongue in countries such as bahrain, iraq, jordan, kuwait, lebanon, oman, palestine, qatar, saudi arabia, syria, united arab emirates, and yemen (oseni, 2004). today, arabic is a universally recognized language occupying a position, which is not less in status and rank than such international languages as english, french, or germany (onisabi, adamu & jami’u, 2007). arabic is not a strange language to nigeria. indeed, its status is somewhat fluid in this regard. it is spoken as a 1st language (l1) by the shuwa arabs of bornu state; as a 2nd language (l2) by some nigerian muslims, who studied arabic instead of the english language after they had acquired their respective nigerian languages; and as a foreign language (fl) by nigerians who studied arabic for their academic or professional careers (oladosu, 2003). arabic was the medium of external contact, state correspondence, and historical documentation during the islamically-oriented empire of kanem/bornu, while the pre-colonial hausa states of the northern part of nigeria had their history documented not in any other languages than arabic (abdullahi, 2020). the arabic language is thus a vital means of communication and interaction in nigeria, particularly among muslims. therefore, arabic teaching and learning has a long history in nigeria even before the advent of the british colonization and has contributed immensely to the development of civilization and education in the world (sirajudeen, 2003). onisabi, adamu, and jami’u (2007) asserted that many great muslims have written many works in arabic on various disciplines such as philosophy, history, mathematics, chemistry, physics, natural sciences, medicine, mysticism, theology and a lot of others. the great muslim scholars who wrote these works included jabir ibn hayyan (akyol, 2018), the father of chemistry; alrazi, alchemist, philosopher, and natural scientist, ibn khaldun, an historian; and usman ibn fodio, philosopher, mystic and reformer. the works of these great men were translated into english and other languages and researched upon (onisabi, adamu & jami’u, 2007). no wonder its curriculum was introduced to secondary education and an independent course of study at the higher institution of learning in nigeria today. abdullahi & oladosu | relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria 130 international journal of islamic educational psychology, 2(2), 2021 given the historical, political, diplomatic, cultural and educational relevance of arabic learning in nigeria, many arabic institutions have been located in places such as sokoto, gwandu, kano, ilorin, ibadan, and lagos. after the independence and in attempt to modernise arabic learning, some notable scholars established arabic schools that awarded certificates that qualified the products of such schools for admission to degree programs in arab countries such as egypt, saudi-arabia, syria, libya, lebanon, iraq, sudan, etc. a further attempt was later made in the 1980s by governments, muslim philanthropists, and associations to establish college of arabic and islamic studies. such institutions were affiliated to one university or the other for the award of diploma in arabic and islamic studies (aminu, 2004; onisabi, adamu, & jami’u, 2007). this has tremendously assisted nigeria to conduct smooth interaction with arab countries and other partners at the international levels and tap from the abundance of a lot of economic, cultural, social, political, and educational advantages. the teaching and learning of arabic in nigeria have enhanced her nation-building, as it improves diplomatic and transactional relationships with other countries. thus making the country a part of the global village where investments and businesses are transacted from one place to another with no or little hindrance. at the secondary school level, arabic learning has helped student-teachers acquire spoken and written competence in the arabic language; acquainted them with the socio-political and cultural lives of the speakers of the language, with a view to promoting international understanding; prepared them for the task of teaching the language and enabled them to use arabic as a medium of instruction (onisabi, adamu & jami’u, 2007). for human and non-human development, a substantial share of the nation’s resources is invested in education. however, it is rather unfortunate that the outcome of students in their graduating examinations in some subjects including arabic language after these investments has long been a matter of concern to many well-meaning individuals, institutions, government, and other educational stakeholders (abdullahi, 2020). the public likewise disparages the falling standard of education as evidenced by the lack of skills and personal integrity of many school leavers (jimoh, 2007) and there have been public outcries over the persistent poor performance of secondary school students in arabic language especially in ssce examinations (waec, 2009; oloyede, 2012). waec and neco are part of the examination bodies charged with the responsibilities of conducting the final examination and evaluating final year students in senior secondary schools. these examination bodies are tasked with maintaining a common standard in the development and administration of their various examinations and issuing school certificates so as to provide the qualification for admission into any higher educational institution. thus, the assemblage of subject examinations which are summative in nature conducted by these bodies is known as the senior secondary school certificate examination abdullahi & oladosu | relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria 131 international journal of islamic educational psychology, 2(2), 2021 (ssce) and serves as an end-of-course evaluation for all secondary school graduates. the purpose of these two examination bodies is to ascertain to what degree students in a particular course have achieved the course or educational objectives (owolabi, 2000). despite the fact that the certificates being awarded by waec and neco are said to be comparable, stakeholders in the education sector doubt their equivalence in terms of students’ performance as some parents prefer waec to neco for their wards while some are otherwise. this is based on some stakeholders’ assertion that students’ learning outcome in waec is better than in neco. however, some students only register for neco believing that they could not pass waec. if waec and neco are able to maintain high standards in the development and administration of senior school certificate examinations, then performances in the examination should be good indicators of individuals’ standings with respect to any of the tested subject areas (lawal, 2001). how often, however, is this case? it is possible, for instance, to identify candidates who scored in f9 on the waec ssce and an a1 in the neco ssce in the same subject and in the same year, thus leaving observers to wonder if the two ssces are in fact parallel. the researcher, therefore, attempted to approach this issue by corresponding students’ learning outcomes in senior school waec and neco arabic language examinations in north-central nigeria from 2015 to 2019 academic sessions. the study was hunched that public awareness of the comparability of the waec and neco examination results could point at the direction of hope to the citizens and restore public confidence in all these examinations. the general purpose of this study was to determine the degree of relationship that exists between students’ learning outcomes in senior school waec and neco arabic language examinations from 2015 to 2019 in north-central nigeria. specifically, the study investigated: students’ learning outcome in waec arabic language examination in northcentral nigeria from 2015 to 2019 academic sessions; students’ learning outcome in neco arabic language examination in north-central nigeria from 2015 to 2019 academic sessions; the relationship between students’ learning outcome in waec and neco arabic language examinations in north-central nigeria; the relationship between students’ learning outcome in waec and neco arabic language examinations in north-central nigeria based on academic sessions. also, the following research questions were answered: what is students’ learning outcome in waec arabic language examination in north-central nigeria from 2015 to 2019 academic sessions? what is students’ learning outcome in neco arabic language examination in north-central nigeria from 2015 to 2019 academic sessions? abdullahi & oladosu | relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria 132 international journal of islamic educational psychology, 2(2), 2021 research hypotheses the following hypotheses were postulated and tested: ha1: there is no significant relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria. ha2: there is no significant relationship between students’ learning outcome in waec and neco arabic language examinations in north-central nigeria based on academic session. methods this study was a descriptive study of the correlational type. the population for the study comprised all the senior secondary school students offering arabic language in north-central nigeria. there are six states and the federal capital territory (fct) in north-central nigeria and these are benue, kogi, kwara, nasarawa, niger, plateau, and fct, abuja. nine hundred and forty-eight (948) students constituted the sample size for the study using a multistage sampling procedure. at the 1st stage, random sampling technique was used to pick four (4) states. at the 2nd stage, random sampling was also used to proportionately select 25% of the local government areas in each of the sampled states and thus 5 lgas out of 21 lgas in kogi state; 4 lgas out of 16 lgas in kwara state; 3 lgas out of 13 lgas in nasarawa state; and 6 lgas out of 25 in niger state. at the 3rd stage, the purposive sampling technique was used to select schools where students sat for both waec and neco arabic language examinations in the sampled areas. therefore, only the results of candidates that sat for waec and neco arabic language examinations were logically selected for the study. thus, 948 students were collated to have sat for waec and neco arabic language examinations. a researcher-designed proforma was used to collect results in the arabic language in the schools sampled. the results covered the period of five (5) years (i.e. 2015 to 2019). both the results of the ssce waec and neco arabic language were the products of standardised, norm-referenced examinations and thus considered to be valid and reliable. the data collected were analyzed via spss version 20 using the descriptive statistics of percentage to answer the research questions. hypotheses postulated were tested using the pearson’s chisquare at 0.05 alpha level via contingency table while the symmetric measure of cramer’s v was used to determine the degree of relationship between the variables. results out of 948 students who sat for both waec and neco arabic examinations in north-central nigeria, 791 were males while 157 were females. also, the result of abdullahi & oladosu | relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria 133 international journal of islamic educational psychology, 2(2), 2021 210, 192, 198, 192, and 156 students in both waec and neco arabic examinations in 2015, 2016, 2017, 2018, and 2019 academic sessions respectively in north-central nigeria were obtained and used to answer the research questions and test the hypotheses postulated based on their learning outcomes in waec and neco and academic sessions. answering of research questions question one: what is the students’ learning outcome in the waec arabic language examination in north-central nigeria from 2015 to 2019 academic sessions? students’ learning outcomes (results) in the waec arabic language examination from 2015 to 2019 were collated and subjected to the percentage analysis. the statistics is presented in table 1. table 1. students’ learning outcome in arabic in the west african senior school certificate examinations between 2015 and 2019 in north-central nigeria years students’ grades in the wassce arabic total (%) a1 (%) b2 (%) b3 (%) c4 (%) c5(%) c6 (%) d7 (%) f9 (%) 2015 50 (5.3%) 52 (5.5%) 48 (5.1%) 38 (4.0%) 16 (1.7%) 2 (0.2%) 4 (0.4%) 0 (0.0%) 210 (22.2%) 2016 26 (2.7%) 50 (5.3%) 38 (4.0%) 32 (3.4%) 28 (2.9%) 18 (1.9%) 0 (0.0%) 0 (0.0%) 192 (20.3%) 2017 36 (3.8%) 66 (6.9%) 36 (3.8) 24 (2.5%) 14 (1.5%) 18 (1.9%) 2 (0.2%) 2 (0.2%) 198 (20.9%) 2018 36 (3.8%) 58 (6.1%) 44 (4.6%) 22 (2.3%) 28 (2.9%) 0 (0.0%) 4 (0.4%) 0 (0.0%) 192 (20.3%) 2019 22 (2.3%) 52 (5.5%) 34 (3.6%) 14 (1.5%) 22 (2.3%) 10 (1.1%) 2 (0.2%) 0 (0.0%) 156 (16.5%) total 170 (17.9%) 278 (29.3%) 200 (21.1%) 130 (13.7%) 108 (11.4%) 48 (5.1%) 12 (1.3%) 2 (0.2%) 948 (100.0%) table 1 shows that out of the 948 students that sat for arabic in the west african senior school certificate examinations (wassce) between 2015 and 2019, only 2 (.2%) had f9; 12 (1.3%), d7; 48 (5.1%) c6; 108 (11.4%), c5; 130 (13.7%), c4; 200 (21.1%), b3; 278 (29.3%), b2; and 170 (17.9%) a1. therefore, 98.5% of the students that sat for the west african senior school certificate examinations (wassce) arabic language between 2015 and 2019 passed at a credit level (i.e. c6–a1). abdullahi & oladosu | relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria 134 international journal of islamic educational psychology, 2(2), 2021 question two: what is the students’ learning outcome in the neco arabic language examination in north-central nigeria from 2015 to 2019 academic sessions? students’ learning outcomes (results) in the neco arabic language examination between 2015 and 2019 were collated and subjected to the percentage analysis. the statistics are presented in table 2. table 2. students’ learning outcome in arabic ssce conducted by the national examinations council in north-central nigeria between 2015 and 2019 academic sessions years students’ grade in the neco arabic total (%) a1 (%) b2 (%) b3 (%) c4 (%) c5 (%) c6 (%) d7 (%) 2015 46 (4.85%) 64 (6.75%) 38 (4.01%) 36 (3.80%) 22 (2.32%) 4 (0.4%) 0 (0.0%) 210 (22.2%) 2016 46 (4.85%) 58 (6.12%) 36 (3.80%) 26 (2.74%) 18 (1.90%) 6 (0.6%) 2 (0.2%) 192 (20.3%) 2017 70 (7.38%) 62 (6.54%) 34 (3.59%) 18 (1.90) 10 (105%) 4 (0.4%) 0 (0.0%) 198 (20.9%) 2018 52 (5.49%) 54 (5.70%) 36 (3.80%) 26 (2.74%) 12 (1.27%) 12 (1.27%) 0 (0.0%) 192 (20.3%) 2019 33 (3.48%) 42 (4.43%) 44 (4.64%) 29 (3.06%) 8 (0.8%) 0 (0.0%) 0 (0.0%) 156 (16.5%) total 242 (25.5%) 280 (29.5%) 192 (20.3%) 138 (14.6%) 68 (7.2%) 26 (2.7%) 2 (0.2%) 948 (100.0%) table 2 shows that out of the 948 students that sat for arabic ssce in the national examinations council between 2015 and 2019, 2 (.2%) students had d7; 26 (2.7%), c6; 68 (7.2%), c5; 138 (14.6%), c4; 192 (20.3%), b3; 280 (29.5%), b2; and, 242 (25.5%), a1; this implies that 99.7% students that sat for the national examinations council (neco) arabic language examination between 2015 and 2019 passed at a credit level (i.e. c6 – a1) in the neco arabic. hypotheses testing given that the data collected were categorical in nature, hypotheses postulated were tested using the pearson’s chi-square at 0.05 alpha level via contingency table, while the symmetric measure of cramer’s v was used to determine the degree of association between the variables. hypothesis one: there is significant relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria. abdullahi & oladosu | relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria 135 international journal of islamic educational psychology, 2(2), 2021 table 3: relationship between students’ performance in wassce and neco ssce arabic language arabic neco total d7 c6 c5 c4 b3 b2 a1 arabic waec f9 observed 0 3 0 0 0 0 0 2 expected .0 .1 .1 .3 .4 .6 .5 2.0 d 7 observed expected 0 10 2 0 0 0 0 12 .0 .3 .9 1.7 2.4 3.5 3.1 12.0 c6 observed 2 6 28 12 0 0 0 48 expected .1 1.3 3.5 6.8 9.5 14.2 12.5 48.0 c5 observed 0 8 36 60 4 0 0 108 expected .2 3.0 8.0 15.4 21.4 31.9 28.1 108.0 c4 observed 0 0 4 61 65 0 0 130 expected .3 3.6 9.6 18.5 25.8 38.4 33.9 130.0 b3 observed 0 0 0 2 119 79 0 200 expected .4 5.5 14.8 28.5 39.7 59.1 52.1 200.0 b2 observed 0 0 0 0 0 197 81 278 expected .6 .7 20.5 39.6 55.1 82.1 72.4 278.0 a1 observed 0 0 0 0 0 4 166 170 expected .4 4.7 12.6 24.2 33.7 50.2 44.3 170.0 total observed 2 26 70 135 188 280 247 948 expected 2.0 26.0 70.0 135.0 188.0 280.0 147.0 948.0 value df sig. chi-square tests pearson chi-square 2176.390a 42 .000 likelihood ratio 1856.451 42 .000 linear-by-linear association 818.575 1 .000 symmetric measure cramer's v .719 .000 n of valid cases 948 a. 25 cells (44.6%) have expected count less than 5. the minimum expected count is .00. table 3 shows the statistical relationship of students’ learning outcomes in senior school waec and neco arabic examinations. as revealed in table 3, the pearson’s chi-square value 2176.390 with a p-value 0.00 at the degree of freedom 42 was obtained (χ2(42) = 2176.390; p<0.05). since the p-value 0.00 is less than 0.05 alpha level, the alternative hypothesis one is accepted, and thus, there was significant association between students’ learning outcomes in waec and neco arabic examinations in north-central nigeria. the degree of relationship between students’ learning outcomes in waec and neco arabic examinations is significantly high and positive as indicated by cramer’s v value 0.719 with p-value 0.00. this could be observed given the crosstabulation (in table 3), out of 170 students who had a1 in waec arabic, 166 of abdullahi & oladosu | relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria 136 international journal of islamic educational psychology, 2(2), 2021 a r a b ic w a e c them also had a1 in neco with 4 students having b2 in neco, and 197 of 298 students who had b2 in waec also had b2 in neco with 81 having a1 in neco and so on. hypothesis two: there is significant relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria based on academic sessions. table 4. association between students’ learning outcome in waec and neco arabic language examinations in north-central nigeria based on academic sessions b. 23 cells (54.8%) have expected count less than 5. the minimum expected count is .04. c. 25 cells (59.5%) have expected count less than 5. the minimum expected count is .19. d. 34 cells (70.8%) have expected count less than 5. the minimum expected count is .04. e. 20 cells (55.6%) have expected count less than 5. the minimum expected count is .25. f. 23 cells (65.7%) have expected count less than 5. the minimum expected count is .10. academic sessions arabic neco total pearson’s chi. cramer’s v d7 c6 c5 c4 b3 b2 a1 χ2 df sig 2015 d7 4 0 0 0 0 0 4 889.28b 30 .000 .920 c6 0 2 0 0 0 0 2 c5 0 16 0 0 0 0 16 c4 0 4 34 0 0 0 38 b3 0 0 2 38 8 0 48 b2 0 0 0 0 52 0 52 a1 0 0 0 0 4 46 50 total 4 22 36 38 64 46 210 2016 c6 2 6 10 0 0 0 0 18 c5 0 0 8 20 0 0 0 28 c4 0 0 0 6 26 0 0 32 487.27c 30 .000 .712 b3 0 0 0 0 10 28 0 38 b2 0 0 0 0 0 30 20 50 a1 0 0 0 0 0 0 26 26 total 2 6 18 26 36 58 46 192 2017 f9 2 0 0 0 0 0 2 d7 2 0 0 0 0 0 2 c6 0 10 8 0 0 0 18 c5 0 0 10 4 0 0 14 660.68d 35 .000 .817 c4 0 0 0 24 0 0 24 b3 0 0 0 6 30 0 36 b2 0 0 0 0 32 34 66 a1 0 0 0 0 0 36 36 total 4 10 18 34 62 70 198 2018 d7 4 0 0 0 0 0 4 c5 8 12 8 0 0 0 28 c4 0 0 18 4 0 0 22 513.49e 25 .000 .731 b3 0 0 0 32 12 0 44 b2 0 0 0 0 42 16 58 a1 0 0 0 0 0 36 36 total 12 12 26 36 54 52 192 2019 d7 2 0 0 0 0 2 c6 6 4 0 0 0 10 c5 0 22 0 0 0 22 462.99f 24 .000 .861 c4 0 3 11 0 0 14 b3 0 0 33 1 0 34 b2 0 0 0 41 11 52 a1 0 0 0 0 22 22 total 8 29 44 42 33 156 grand total 2 26 70 135 188 280 247 948 abdullahi & oladosu | relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria 137 international journal of islamic educational psychology, 2(2), 2021 as shown in table 4, all the p-values (.000) obtained at varying degrees of freedom are significant (p < 0.05 alpha level) with high strengths of association between waec and neco arabic examinations for the respective academic sessions. however, students’ learning outcomes in the 2015 waec and neco arabic examination were highly aligned (.920) followed by students’ learning outcomes in 2019, 2017, 2018, and 2016 with their respective values .861, .817, .731, and .712. therefore, alternative hypothesis two is accepted. discussion of the findings the findings of this study revealed that the learning outcome of students in arabic in the west african examination council was excellent. this could be attributed to students’ familiarisation with arabic studies right from their early stage. the finding aligns with the submission of ajidagba (2002), ibrahim (2008), yusuf (2018) and jimba(2021), that if students were exposed to arabic scripts (texts) right from the primary school level, they would be able to read and write both the qur‘an and hadith correctly in their original arabic text, at the senior secondary level. this finding is also in line with the submission of salisu (2015), saadu (2017), and yahaya (2018). for instance, salisu and abdullahi’s (2017) research outcome revealed that students’ performance in the arabic language was generally good, saadu (2017) found that the general knowledge of arabic language among arabic undergraduates in the university of ilorin was relatively high, and yahaya (2018) study showed that the overall performance of students in wassce arabic language was good. the finding is contrary to abdullahi and salisu (2017) who found that students’ performance in arabic language essay writing was relatively fair in kwara state. the findings also showed that students’ learning outcome in arabic in the national examinations council (neco ssce) in north-central nigeria was found to be 99.7%, which was also an excellent performance. this finding negated abdullahi’s (2014) finding that students’ performance in arabic was very poor in the 2014 neco ssc examination. the improvement in the students’ performance in arabic based on the researcher’s informal interaction with the teachers and students could be attributed to the improvement in the teachers’ commitment, positive attitude both from parents and students towards the subject, teaching method, and more qualified and experienced teachers teaching the subjects. in addition, this study revealed that a significant association existed between students’ learning outcomes in waec and neco arabic examinations in north-central nigeria and their degree of association was high and positive. however, on the basis of academic sessions, students’ learning outcomes in the 2015 waec and neco arabic examination were highly aligned followed by students’ learning outcomes in 2019, 2017, 2018, and 2016 academic sessions respectively. the finding also corroborated those of ayodele (2002), ibrahim (2008), and yahaya (2018) who reported in their individual studies that there was a statistically significant relationship between students’ performance in wassce and neco. this is to say that students who scored high marks in the waec abdullahi & oladosu | relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria 138 international journal of islamic educational psychology, 2(2), 2021 were also the set of students that scored comparatively high scores in the neco. contrary to this submission, shittu (2012) found that there was no concurrent validity in the students’ performance in waec and neco ssces arabic grades for the years considered. the finding is not consistent with adeniran (2000) submission that neco ssc examinations are inferior to the waec ssc examinations in all standards. it also disagrees with the submission of olutola (2011) that waec ssce multiple-choice items have more difficult items than neco ssce multiple-choice items in all subjects. conclusion with respect to the findings of this study, it could be concluded that students are performing excellently in ssce arabic language and this could not only assist them in qur’anic and hadith recitation, understanding, and interpretation but also enable them to imbibe islamic culture, moral and doctrines in nigeria. also, it could be concluded that there exists high degree of association between both waec and neco arabic examinations regardless of academic sessions. students who perform better in the waec arabic examination are prone to perform better in the neco arabic examination. given the findings of this study, the following recommendations are proffered. teachers of arabic should work harder to sustain their students’ performance in the arabic language. arabic teachers should improve on the method of teaching arabic grammar as a prerequisite for comprehending arabic literature, rhetoric, prosody, etc. parents and arabic teachers should sensitize students on the need to partake in arabic classes at home and in schools. this practice could encourage students to study arabic language and make it their course of study at higher institutions. reference abdullahi, a. i. (2014). english language proficiency and teacher factors as correlates of senior school students’ achievement in mathematics in lagos state. ilorin journal of education, 33, 42-54. abdullahi, m. s. & salisu, m. (2017). evaluation of essay writing among senior secondary school arabic students in kwara state, nigeria. anatolian journal of education, 2, 1-7. abdullahi, m. s. (2020). performance in arabic as a correlate of senior secondary school students’ performance in islamic studies in north-central nigeria. [doctoral thesis, university of ilorin]. nigeria. abdullahi, m. s. (2020). performance in arabic as a correlate of senior secondary school students’ performance in islamic studies in north-central nigeria. [doctoral thesis, university of ilorin]. nigeria. abdullahi & oladosu | relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria 139 international journal of islamic educational psychology, 2(2), 2021 adeniran, t. (2000, february 29). neco certificate valid for varsity admission. the punch newspaper of tuesday, 29. adeyemi, k. a. (2016). the trend of arabic and islamic education in nigeria: progress and prospects. open journal of modern linguistics, 6, 197-201. http://dx.doi.org/10.4236/ojml.2016.63020 ahmad, k. (2009). leadership and work motivation from the cross-cultural perspective. international journal of commerce and management, 19(1), 72-84. https://doi.org/10.1108/10569210910939681 ajidagba, u. (2002). student competence in arabic language as a predictor of performance in junior secondary school of islamic studies. ilorin journal of education, 21, 85-92. akyol, a. (2018). jabir ibn hayyan's classification of science and its place in islamic epistemology. marife dini araştırmalar dergisi, 18(1), 11-22. https://doi.org/10.33420/marife.402802 aminu, o. (2004). arabic language in nigeria: an educational and cultural heritage. in oguniyi, a. k. t., barihi, a. and yusuf, t. o. (eds) studies on arabic acculturation in nigeria. part one, ilorin. taofiqullahi publishing house. ayodele, o. (2002). errors of articles, prepositions and conjuctions in the written english of senior secondary school students in ilorin, nigeria. [doctoral thesis, university of ilorin]. nigeria. hamidin, n. h. (2015). effective technique of teaching and learning arabic language in the classroom: a case study in selected national religious secondary schools (smka) in selangor. in the international conference on language, literature, culture and education 2015 proceedings. https://icsai.org/procarch/2icllce/2icllce-109.pdf ibrahim, a. (2008). relationship between students’ academic performance in arabic and islamic studies in the senior school certificate examination in ilorin, kwara state, nigeria. [doctoral thesis, university of ilorin]. nigeria. jimba, a. i. (2021). an assessment of almajiri integrated model school pupils' performance in qur'anic subjects in sokoto state, nigeria. international journal of islamic educational psychology, 2(1), 1-14. https://doi.org/10.18196/ijiep.v2i1.11400 http://dx.doi.org/10.4236/ojml.2016.63020 https://doi.org/10.1108/10569210910939681 https://doi.org/10.33420/marife.402802 https://icsai.org/procarch/2icllce/2icllce-109.pdf https://doi.org/10.18196/ijiep.v2i1.11400 abdullahi & oladosu | relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria 140 international journal of islamic educational psychology, 2(2), 2021 jimoh, m. i. (2007). relationship among continuous assessment, waec and neco geography ssce results in ilorin west local government area, nigeria. [doctoral thesis, university of ilorin]. nigeria. khaidir, e., & suud, f. m. (2020). islamic education in forming students' characters at as-shofa islamic high school, pekanbaru riau. international journal of islamic educational psychology, 1(1), 50-63. https://doi.org/10.18196/ijiep.1101 lawal, r. a. (2001). types and uses of tests. fundamental principles and practice of instruction (pp. 332-353). department of curriculum studies and educational technology. ogunbanwo, r. a. (2014). analysis of students’ performance in west african senior certificate examinations in boarding and day secondary schools in kano metropolis, nigeria (2005-2011). (publication no. 6465) [doctoral thesis, ahmadu bello university, zaria-nigeria]. open access institutional repository at ahmadu bello university, zaria-nigeria. oladosu, a. g. a. s. (2003). arabic and islamic education in nigeria. in j.o.o. abiri and a.a. jekayinfa (eds.). perspectives on the history of education in nigeria (pp.198-216). ilorin: haytee press and publishing. onisabi, a. s., adam, g. a. & jami’u a. m. (2007). arabic education in nigeria, prospects and challenges. the national conference organised by the school of education, kaduna state college of education, gidan-waga, kafachan. oseni, z. i. (2004). ai-ma’dubat al-adabiyyah li-tullab al-carabiyyah fi ifriqiya algharbiyyah: a literary banquet for arabic students in west africa. auchi, nigeria: darun–nur. owolabi, h. (2000). assessment in the classroom. ilorin: faculty of education. saadu, m. m. (2017). influence of arabic knowledge on learning islamic studies among undergraduates of university of ilorin, nigeria. b.a. (ed.) project submitted to the institute of education, faculty of education, university of ilorin, ilorin, nigeria. salisu, m. & abdullahi, m. s. (2017). pronunciation difficulties among upperbasic hausa-speaking students of arabic in kano state. the springboard journal, 9(1), 15-26. shittu, h. (2012). concurrent validity of waec and neco senior certificate arabic examination in kebbi state. [doctoral thesis, university of ilorin]. nigeria. https://doi.org/10.18196/ijiep.1101 abdullahi & oladosu | relationship between students’ learning outcomes in waec and neco arabic language examinations in north-central nigeria 141 international journal of islamic educational psychology, 2(2), 2021 sirajudeen, a. a. (2003). colonial impact on the issue of arabic in nigeria. anyigba journal of arts and humanities, 2(2), 1–8. wekke, i. s. (2015). arabic teaching and learning: a model from indonesian muslim minority. procedia-social and behavioral sciences, 191, 286–290. https://doi.org/10.1016/j.sbspro.2015.04.236 wekke, i. s., ernawati, & hudaya, u. (2016). aspects of arabic teaching and learning in elementary madrasah on minority muslim indonesia. in the international conference arabic language education and literature and islamic values between expectation and realization bandung 2016 proceedings. https://osf.io/ua63d/download yahaya, t. (2018). relationship between students’ performance in arabic and islamic studies in waec ssc examinations (2011-2015) in kwara state, nigeria. [doctoral thesis, university of ilorin]. nigeria. yusuf, a. w. (2018). availability and use of instructional materials for teaching arabic in senior secondary schools in kwara state, nigeria. journal of teaching and teacher education, 6(1), 59-64. yusuf, m., & wekke, i. s. (2015). active learning on teaching arabic for special purpose in indonesian pesantren. procedia-social and behavioral sciences, 191, 137–141. https://doi.org/10.1016/j.sbspro.2015.04.245 https://doi.org/10.1016/j.sbspro.2015.04.236 https://osf.io/ua63d/download https://doi.org/10.1016/j.sbspro.2015.04.245 _______________________________________________ international journal of islamic educational psychology vol. 4, no. 1, june 2023 doi: https://doi.org/10.18196/ijiep.v4i1.17576 putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 1subhan ajrin sudirman*, 2faisal adnan reza, 2nur aisyiah yusri, 2rina rina, 3mucktarr bah 1universitas islam negeri imam bonjol padang, indonesia 2universitas islam negeri raden intan lampung, indonesia 3united arab emirates university, united arab emirates *corresponding email: subhanajrin@gmail.com citation: sudirman, s. a., reza, f. a., yusri, n. a., rina, r., & bah, m. (2023). putting off until tomorrow: academic procrastination, perfectionism, and fear of failure. international journal of islamic educational psychology, 4(1), 136-153. https://doi.org/10.18196/ijiep.v4i1.17576 a r t i c l e i n f o a b s t r a c t article history received : 15/01/2023 revised : 08/03/2023 25/03/2023 26/03/2023 25/05/2023 accepted : 12/06/2023 academic procrastination among students is becoming more widespread. the lack of time management causes this issue. students without clear schedules or priorities can be more easily tempted to put off work or important academic assignments when managing their time. other psychological factors contributing to this academic procrastination behavior are perfectionism and fear of failure. this study aims to empirically prove the relationship between perfectionism and fear of failure in academic procrastination. the method used in this research was correlational quantitative with a population of 153 students. the instruments used included academic procrastination, perfectionism, and fear of failure scales. the analysis technique was multiple linear regression. the results showed a positive correlation between perfectionism and fear of failure in academic procrastination, with an f score of 29.133 and a significance value of 0.001. this study also concluded that it is important for students to learn time management strategies, deal with anxiety effectively, and better understand failure and mistakes as part of the learning process. it is also important to emphasize that high standards can motivate success but must be balanced with good mental and physical health. they must not come at the expense of an individual’s mental well-being. keywords: academic procrastination, perfectionism, fear of failure, time management. copyright © 2023 ijiep this work is licensed under a cc by-sa 4.0 international license. https://doi.org/10.18196/ijiep.v4i1.17576 mailto:subhanajrin@gmail.com https://doi.org/10.18196/ijiep.v4i1.17576 http://creativecommons.org/licenses/by-sa/4.0/ https://creativecommons.org/licenses/by-sa/4.0/ sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 137 international journal of islamic educational psychology, 4(1), 2023 introduction as a forum for education, universities are expected to help students become individuals who can contribute ideas to realize development. students, as scientific people, are expected to be able to become resources that can create harmony and dynamics in national development by studying, reading, or learning other sciences. however, many students will take time to relax because they think they have free time (dzikran, 2017). in islam, using the best possible time to do something or complete an assignment is urged. someone who cannot continuously appreciate time will suffer a loss (warsiyah, 2015). time is a gift that must be utilized as well as possible. allah swt in the qur’an reminds people to use time well and not waste it. surah alasr verses 1–3 explain that humans must use the time to do good deeds and advise each other to truth and patience. also, a hadith of the prophet muhammad saw states that "take advantage of five things before five other things come: your youth before your old age, your health before your illness, your wealth before your poverty, your free time before your busy life, and your life before your death." (hadits by bukhari). therefore, humans must make the best use of time before other times come, such as old age, illness, poverty, busyness, and death. in addition, in islam, there is also "barakah," which means blessing or luck. so, when someone makes good use of their time and does good deeds, that time will feel more meaningful and last longer because they get blessings from allah swt. the quality of human resources should support national development, especially in facing the world’s free market, which is full of challenges and global competition. one way to improve the quality of human resources who master science and technology is through education. gunawan (2019) stated that the quality of human resources in indonesia must at least fulfill four competencies: academic competence, professional competence, value and attitude competence, and competence for dealing with change. as part of educational institutions, students are required to develop various selfcompetencies optimally, and they are also always faced with academic and nonacademic tasks. however, in reality, many are still procrastinating and do not appreciate the time spent completing assignments for reasons such as being in a bad mood or thinking they still have much free time to do assignments. the high percentage of procrastination prevents students from having a short study duration. this number tends to increase with the length of study in college. every year, procrastination among students in one class increases as the study period increases (corkin et al., 2014). grunschel et al. (2016) estimated that 95% of students practice academic procrastination. gustavson and miyake (2017) found that nearly 25% of the students they studied procrastinated in carrying out academic tasks such as writing papers, studying for exams, and completing weekly reading assignments. two years later, eisenbeck et al. (2019) conducted sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 138 international journal of islamic educational psychology, 4(1), 2023 a similar study and found that more than 40% of students almost always postpone their exams due to high anxiety. procrastination can cause damage to academic performance, including bad study habits, decreased learning motivation, and poor academic grades, and even lead the culprit to fatal failure or dropout. besides, the students can have depression and high anxiety (goroshit & hen, 2021). procrastination can also undermine one’s happiness. people can experience feelings of guilt that bother them, and if they continue, it can affect their psychological health. procrastination will continue to be carried over by individuals into adulthood. there will also be a reduction in ready-to-use resources, even though this nation and state need qualified individuals to advance. wasting time and delaying work on assignments and study obligations shows an individual’s unpreparedness to use time effectively. delays in completing assignments can also hinder an individual’s learning process. in the field of psychology, this delay is known as procrastination. one area where procrastination often occurs is in the academic field (burka & yuen, 2008; fadhli et al., 2021)). procrastination tends to postpone the activity until the last minute (zakeri et al., 2013). grunschel et al. (2013) explained that procrastination is not useful and creates an unpleasant feeling for the individual. one of the triggers for individuals procrastination behavior is irrational thinking. these irrational thoughts are feelings of inadequacy from individuals and thoughts that the demands are too heavy for them (hen & goroshit, 2020). academic procrastination is delaying academic assignments (steel & klingsieck, 2016). procrastination is a behavior in the academic field that students normally exhibit. perpetrators of procrastination and other people around them will experience negative results. therefore, procrastination is a serious issue. hence, experts have tried to find factors related to procrastination to overcome this behavior. in islamic educational psychology, academic procrastination results from a lack of awareness and respect for time, or ingratitude. muslims are responsible for managing their time as well as possible and using it to achieve goals that benefit themselves, society, and their religion. the inability to motivate oneself, anxiety, and a lack of confidence are some additional factors that can affect academic procrastination. in islamic educational psychology, individuals must develop devotion to allah swt and ask for his help in overcoming their difficulties, including motivating themselves and overcoming anxiety or insecurity. in islam, education is also considered a shared responsibility between individuals, families, and society. therefore, a collaborative approach and social support can be effective strategies to overcome academic procrastination. individuals can seek help from family, friends, or mentors to help motivate them and provide support in completing academic assignments. islam also recognizes the importance of developing good morals, such as discipline and responsibility, in managing time and academic tasks. by developing these values, individuals can sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 139 international journal of islamic educational psychology, 4(1), 2023 develop the ability to avoid procrastination and manage their time more effectively. several studies have tried to find out about the problem of procrastination in terms of other variables. besides the fear of failure and reluctance towards assignments, cavusoglu and karatas (2015) also found that procrastination is also influenced by other factors such as dependence on others who are stronger and need help, excessive risk-taking, a lack of assertiveness, rebellion, and difficulty making decisions, even though the percentage is low. delibalta and akbay (2020) determined the relationship between the control center and academic perfectionism with academic procrastination. they revealed that the control center variable and self-efficacy effectively contributed 22.383% to academic procrastination. at the same time, soysa and weiss (2014) found that anxiety is positively correlated with student academic procrastination. based on afzal and jami’s (2018) research, decision-making styles, especially rational ones, affected academic procrastination by 8.26. meanwhile, hernández et al. (2020) found a negative relationship between self-esteem and academic procrastination. in other words, the higher a person’s self-esteem, the lower their academic procrastination, and the lower their self-esteem, the higher their academic procrastination. uzun et al. (2020) found that intuitively, people with low selfesteem will stop before completing their tasks. according to zacks and hen (2018), procrastination can be a result of impulsivity, perfectionism, passivity, and delaying until after the allotted time limit. the inability to overcome procrastination can result in bad consequences such as delays in completing assignments, decreased quality of work, and high stress levels. therefore, a person needs to recognize the reasons behind procrastination and try to deal with the problem effectively. goroshit (2018) stated that perfectionism influences academic procrastination. a procrastinator has unrealistic desires for themselves. limburg et al. (2016) defined perfectionism as a desire to get the best or perfect results, characterized by adaptive perfectionism (conscientious perfectionism) that arises from within (internal) individuals and maladaptive perfectionism (self-evaluate perfectionism), which arises from outside the individual. rice, richardson, and ray (2015) mentioned that perfectionism is an individual’s motivation to achieve perfection. harvey et al. (2015) revealed that perfectionism can motivate individuals to achieve perfection by paying attention to tidiness and order. when making the slightest mistake, one will feel fear and guilt. individuals who are perfectionists often face disappointment in themselves if they feel they have failed to reach high standards that cannot be achieved (bong et al., 2014). perfectionism leading to academic procrastination can be caused by fear of failure. fear of failure can make a person procrastinate on his work. the fear of failure here is when the procrastinator feels guilty and cannot complete his task with predetermined criteria or goals. the fear of failure is similar to a problem that often occurs in individuals with perfectionist behavior (cacciotti et al., 2016). sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 140 international journal of islamic educational psychology, 4(1), 2023 according to haghbin et al. (2012), fear of failure is often used negatively to define emotional predictors. this word appears when a person faces a task to acquire a skill. castella et al. (2013) stated that fear of failure is a type of avoidance that depends on performance or success. jackson (2017) found an incentive to avoid the negative consequences of renal failure, especially shame, low self-esteem, and failure. hardiansyah (2011) and cacciotti and hayton (2015) emphasized that fear of failure is a negative interpretation of individual situations. this behavior is a negative interpretation of irrational beliefs that arise from questions to ask others, negative results after achieving them, and ultimately a fear of failure. failure to complete academic assignments can result in academic procrastination. a person may feel too afraid to face the possibility of failure or rejection, so they avoid or postpone the task. academic procrastination can be a self-defense mechanism to avoid failure or discomfort that may arise from completing assignments. however, academic procrastination can lead to failure in completing assignments. when someone procrastinates, the closer the deadline for completing the task, the greater the perceived time pressure. this habit can reduce the quality of work and increase the risk of errors or failures. also, academic procrastination can affect a person’s productivity and efficiency in completing academic assignments. when someone procrastinates too often, achieving optimal results and meeting the standards expected by lecturers or educational institutions will be difficult. therefore, someone needs to recognize patterns of academic procrastination and find ways to overcome these problems. one way to overcome procrastination is to develop good time management skills, make realistic work schedules, and find motivation to complete tasks. apart from that, it is also important to change your mindset and positively overcome your fear of failure. methods this study used a quantitative correlational approach. the population of this study was 153 students in the islamic psychology study program at universitas raden intan, lampung. the sampling technique used probability with a simple random sampling technique. the data collection method used three scales: (1) the academic procrastination scale based on ferrari et al. (1995) theory with aspects of delays, tardiness, gaps, and other activities; (2) the perfectionism scale based on the theory of hewitt and flett (1991), with aspects of self-oriented perfectionism, other-oriented perfectionism, and socially prescribed perfectionism. (3) a fear of failure scale based on the theory of conroy (2003) with aspects of fear of humiliation, fear of lowering self-esteem, fear of future uncertainty, fear of loss of social influence, and fear of disappointing people considered important in one’s life. the validity test on the academic procrastination scale ranged from 0.409 to 0.997 with a p > 0.300. the validity sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 141 international journal of islamic educational psychology, 4(1), 2023 value on the perfectionism scale ranged from -0.159 to 0.995. meanwhile, the fear of failure scale ranged from 0.374 to 0.994, p> 0.300. the data analysis technique used multiple linear regression to estimate the magnitude of the coefficients produced by a linear equation involving two independent variables as a predictor of the value of the dependent variable. result and discussion several studies have found that procrastination, often interpreted as procrastinating behavior to complete assignments or work, is a substantial problem often found in students and ordinary people. almost everyone in their life has felt guilty for the delay they caused. even for many, procrastinating has become like a disease that has taken over their lives. data on the assessment scores for academic procrastination, perfectionism, and fear of failure variables obtained from the scales distributed to research subjects can be explained in table 1. table 1. description of statistics variable ∑ item empirical score hypothetical score min max mean sd min max mean sd academic procrastination 42 52 130 90,73 16,32 42 168 105 21 perfectionism 42 89 145 116,69 11,72 42 168 105 21 fear of failure 45 64 136 97,88 15,03 45 180 112.5 22,5 table 1 shows three statistical descriptions of the research variables: the number of items, minimum scores, maximum scores, mean (average), and standard deviation in the empirical and hypothetical scores. on the empirical score of the academic procrastination variable, the mean is 90.73; on the hypothetical score, the mean is 105. hence, the hypothetical score on student academic procrastination is greater than the empirical score. on the empirical score of the perfectionism variable, the mean is 116.69; on the hypothetical score, the mean is 105. hence, the empirical score on student perfectionism is greater than the hypothetical score. on the empirical score of the perfectionism variable, the mean is 97.88; on the hypothetical score, the mean is 112.5. hence, the hypothetical score on student academic procrastination is greater than the empirical score. the categorization scores were done to obtain better research data for the next statistical analysis test. the description of research variables can be seen in table 2. table 2. categorization of academic procrastination variable scores category score range frequency percentage low x < 74,41 21 33 % average 74,41 ≤ x < 107,05 29 46 % high 107,05 ≤ x 13 21 % total 63 100 % sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 142 international journal of islamic educational psychology, 4(1), 2023 low x < 74,41 average 74,41 ≤ x < 107,05 high 107,05 ≤ x figure 1. diagram of academic procrastination variable score categorization the academic procrastination variable consists of 42 statement items and has a score categorization that includes the lowest score with a value of 74.41 and the highest score with a value of 107.05. this variable is categorized into three categories: low, average, and high. in contrast, the perfectionism variable consists of 42 item questions. it has a score categorization that includes the lowest score with a value of 104.97 and the highest score with a value of 128.41. table 3. categorization of perfectionism variable scores category score range frequency percentage low x < 104,97 6 10 % average 104,97 ≤ x < 128,41 45 71 % high 128,41 ≤ x 12 19 % total 63 100 % low x < 104,97 average 104,97 ≤ x < 128,41 high 128,41 ≤ x figure 2. diagram of perfectionism variable score categorization table 3 and figure 2 illustrate that the categorization of perfectionism variables is based on three categories: low, with a score range of x < 104.97 obtained from 6 subjects in the low category with 10%; average, with a score range of 104.97 ≤ x < 128.41 obtained from 45 subjects with 71%; and high, with a score range of 128.41 ≤ x obtained from 12 subjects with 19%. 33% 46% 21% 10% 71% 19% sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 143 international journal of islamic educational psychology, 4(1), 2023 meanwhile, the fear of failure variable consists of 45 statement items. it has a score categorization that includes the lowest score with a value of 82.85 and the highest score with a value of 112.91. table 4. categorization of fear of failure variable score category score range frequency percentage low x < 82,85 12 19 % average 82,85 ≤ x < 112,91 39 62 % high 112,91 ≤ x 12 19 % total 63 100 % low x < 82,85 average 82,85 ≤ x < 112,91 high 112,91 ≤ x figure 3. diagram of fear of failure variable score categorization table 4 and figure 3 illustrate that the variable fear of failure is categorized based on three categories: low, with a score of x < 82.85 obtained from 12 research subjects with 19%; average, with a score range of 82, 85 ≤ x < 112.91 obtained from 39 subjects with 62%; and high, with a range of scores with a value of 112.91 ≤ x obtained from 12 subjects with 19%. the normality test is used to determine whether the resulting data is normally distributed or not. a statistical normality test can be done with the shapiro-wilk test with p> 0.05, and when using the graphical method, it can be produced as a histogram and q-q plot test. figure 4. normality test histogram 19% 62% 19% sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 144 international journal of islamic educational psychology, 4(1), 2023 figure 4 concludes that the histogram graph gives a normal distribution pattern because the data spreads around the diagonal line and follows the direction of the diagonal line or the histogram graph. figure 5. q-q plot test normality test table 5. shapiro-wilk normality test variable mean sd shapiro-wilk p-value of shapiro-wilk description academic procrastination 90.730 16.328 0.990 0.892 normal perfectionism 116.698 11.723 0.974 0.199 normal fear of failure 97.889 15.039 0.981 0.446 normal based on the shapiro-wilk test, the coefficient of academic procrastination is 0.990, with a significant value (p-value of shapiro-wilk) of 0.892. so academic procrastination is normally distributed. furthermore, it can also be seen for the coefficient value of perfectionism, with a coefficient value of 0.974 and a significance value of 0.199, meaning that perfectionism is normally distributed. fear of failure gets a coefficient value of 0.981 with a significance value of 0.446, which also means that fear of failure is normally distributed. the linearity test shows a linear relationship between the independent and dependent variables with p > 0.05. table 6. linearity test results of academic procrastination with perfectionism anova table sum of squares df mean square f sig. prokrastinasi * perfeksionisme between groups (combined) 11921.213 31 384.555 2.586 .005 linearity 4503.976 1 4503.976 30.292 .000 deviation from linearity 7417.236 30 247.241 1.663 .082 within groups 4609.200 31 148.684 total 16530.413 62 sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 145 international journal of islamic educational psychology, 4(1), 2023 table 6 shows a linearity value of 1,663 (p > 0.05) with a linearity significance value of 0.082. hence, the linearity test is fulfilled, or there is a linear relationship between perfectionism and academic procrastination variables. table 7. academic procrastination linearity test results with fear of failure table 7 illustrates that the linearity value is 0.573 (p > 0.05) with a linearity significance value of 0.938. hence, linearity is fulfilled, or there is a linear relationship between the variables of fear of failure and academic procrastination. the multicollinearity test was also conducted to test whether the regression model found a relationship or correlation between the independent variables. testing uses the tolerance and variance inflation factor (vif) values. there is multicollinearity if the tolerance value is ≥ 0.10 and vif ≤ 10 (ghozali, 2009). based on table 8, the two independent variables used have a tolerance value of 0.885 > 0.10 and a vif value of 1.130 <10. so there is no multicollinearity problem in the independent variables used. table 8. multicollinearity test results model collinearity statistics tolerance vif 1 (costant) perfectionism 0.885 1.130 fear of failure 0.885 1.130 this study also carried out the heteroscedasticity test to test whether a regression model has a variance discrepancy between the residuals of one observation and another. if the variance from one residual observation to another is the same, there is a heteroscedasticity problem called homoscedasticity. finding heteroscedasticity was done by looking at the scatterplot. if the points on the scatterplot graph spread randomly above and below zero on the y axis, there is no heteroscedasticity problem. anova table sum of squares df mean square f sig. procrastination* fear of failure between groups (combined) 11110.829 38 292.390 1.295 .255 linearity 6324.389 1 6324.389 28.007 .000 deviation from linearity 4786.441 37 129.363 .573 .938 within groups 5419.583 24 225.816 total 16530.413 62 sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 146 international journal of islamic educational psychology, 4(1), 2023 figure 6. heteroscedasticity test results with scatterplot figure 6 shows that the resulting scatterplot shows that the points are scattered without forming certain patterns around the diagonal line. however, these points spread above and below zero on the y-axis. the figure also shows no heteroscedasticity, so the regression model can predict academic procrastination based on perfectionism and fear of failure. the hypothesis test proved a negative relationship between perfectionism and fear of failure in academic procrastination. the following results are from the simultaneous statistical analysis tests on the independent variables: perfectionism and fear of failure on the dependent variable, academic procrastination. table 9. multiple regression test results model sum of squares df mean square f p 1 regression 8144.072 2 4072.036 29.133 < .001 residual 8386.340 60 139.772 total 16530.413 62 the coefficient of determination (r2) analysis test determined the influence between perfectionism and fear of failure on academic procrastination in students. the following data results were obtained based on the statistical analysis tests. table 10. regression coefficient test results summary model v1 academic procrastination model r r² adjusted r² rmse h₀ 0.000 0.000 0.000 16.328 h₁ 0.702 0.493 0.476 11.823 sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 147 international journal of islamic educational psychology, 4(1), 2023 table 10 illustrates that an r-value of 0.702 is obtained, so there is an influence between perfectionism and fear of failure on academic procrastination with a coefficient of determination (r2) of 0.493. a correlation test was conducted to determine a relationship between academic procrastination and perfectionism and fear of failure, as seen in table 11. table 11. correlation test results perfectionism fear of failure procrastination perfectionism pearson correlation 1 -.339** -.522** sig. (2-tailed) .007 .000 n 63 63 63 fear of failure pearson correlation -.339** 1 .619** sig. (2-tailed) .007 .000 n 63 63 63 procrastination pearson correlation -.522** .619** 1 sig. (2-tailed) .000 .000 n 63 63 63 **. correlation is significant at the 0.01 level (2-tailed). table 11 shows that the correlation test value for perfectionism obtains a value of r = -0.522, meaning that perfectionism is negatively related to academic procrastination. in other words, the higher a person’s perfectionism, the lower his academic procrastination. and vice versa, the lower a person’s perfectionism, the higher his academic procrastination. meanwhile, fear of failure obtained a correlation test value of r = 0.619. hence, there is a positive correlation between fear of failure and academic procrastination. in other words, the higher a person’s fear of failure, the higher his academic procrastination will also be. conversely, the lower a person’s fear of failure, the lower his academic procrastination. the effective contribution of each predictor variable to the criterion variable can be seen in table 12. table 12. variable effective contribution variable effective contribution perfectionism 18,43 % fear of failure 30,89 % total 49,32 % table 12 illustrates that perfectionism has an effect of 18.43% (β = -0.353), while fear of failure has an effect of 30.89% (β = 0.499). therefore, this calculation shows that the effective contribution of the fear of failure variable is greater than the perfectionism variable to academic procrastination in students. the total effective contribution of the two independent variables is 49.32%. the remaining 50.68% is influenced by other variables that are not the focus of this study. procrastination can occur in various areas of life, including those related to education or academics. academic procrastination is a delay in academic tasks, which cover six areas of academic tasks: writing assignments, studying for sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 148 international journal of islamic educational psychology, 4(1), 2023 exams, reading assignments, completing administrative tasks, attending meetings, and other academic tasks (patrzek et al., 2012). the variable of perfectionism has a significant effect, but in a negative direction, on the academic procrastination variable as the dependent variable. the empirical fact that perfectionism affects academic procrastination aligns with skinner’s positive reinforcement theory. if something is obtained, it will increase the probability of a response or attitude. positive perfectionism is when students have tidiness standards and discrepancies regarding the determination of careful planning. abdollahi et al. (2020) explained a significant influence with a relationship in the opposite direction, meaning that the higher the level of a person’s perfectionism variable, the lower the level of academic procrastination, and vice versa. ljubingolub, rijavec, & jurčec (2018) stated that perfectionists make individuals more sensitive to failure and weaken their self-confidence. this condition will happen if the individual thinks about the mistakes he made, which are likely to be the cause of failure. individuals with a high perfectionist attitude and high standards for themselves must get high marks for their tasks and have expectations for extraordinary results. they also direct themselves to complete tasks on time (chang et al., 2020). related to academic procrastination, several conditions that arise due to perfectionism and fear of failure are also thought to influence the occurrence of academic procrastination in a person. there is a tendency to reject or avoid situations. lack of concentration, passivity, and low self-esteem can make a person reluctant to face and complete the tasks that are his duty. according to verner-filiona and vallerand (2016), reluctance toward this task will eventually result in a tendency for academic procrastination. other conditions can lead to fear of failure, leading to procrastination, such as low self-esteem and an unrealistic view of dealing with the conditions. according to madigan (2019), three dimensions can influence academic procrastination behavior. these dimensions are: self-oriented perfection, which in this dimension can significantly positively affect academic procrastination. self-oriented perfectionism can be likened to an individual who has inappropriate standards for their performance or behavior. next, other-oriented perfectionism can be likened to an individual who measures other people equally to his high standards, which is difficult for others (closson & boutilier, 2017). finally, the dimension of socially prescribed perfectionism, which in this dimension has a significant positive effect on academic procrastination. socially prescribed perfectionism involves individuals who believe that people nearby have high standards for their behavior and hope to be perfect (hicks & wu, 2015). on a theoretical basis, the relationship between perfectionism and fear of failure and individual academic procrastination must go through many conditions, which are also important to include in research as intervening variables because sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 149 international journal of islamic educational psychology, 4(1), 2023 these conditions are known to be closely related to academic procrastination. conditions influenced by perfectionism and fear of failure can be intervening variables if researchers are interested in this topic, which is important to disclose separately. conclusion based on the results, perfectionism and fear of failure have a complex relationship with academic procrastination. perfectionism can motivate individuals to achieve high standards. perfectionist tendencies can also cause delays or difficulties in completing tasks efficiently. on the other hand, fear of failure can hinder individuals from starting or completing academic assignments for fear of not achieving the expected standards. however, fear of failure can also motivate one to do their best. individuals should be able to recognize and manage perfectionism and fear of failure in a balanced way so as not to hinder academic progress and individual welfare. his study has the limitation that it is only carried out within a limited geographic scope, so its generalization is also limited. based on the results of this research, it is recommended to retest the relationship between the variables in question with different research subjects and different research environments. references abdollahi, a., farab, n. m., panahipour, s., & allen, k. a. (2020). academic hardiness as a moderator between evaluative concerns perfectionism and academic procrastination in students. the journal of genetic psychology, 181(5), 365-374. https://doi.org/10.1080/00221325.2020.1783194 afzal, s., & jami, h. (2018). prevalence of academic procrastination and reasons for academic procrastination in university students. journal of behavioural sciences, 28(1), 51-69. retrieved from https://www.academia.edu/download/81553703/04_v28_1_18.pdf bong, m., hwang, a., noh, a., & kim, s.-i. (2014). perfectionism and motivation of adolescents in academic contexts. journal of educational psychology, 106(3), 711–729. https://doi.org/10.1037/a0035836 burka, j. b., & yuen, l. m. (2008). procrastination: why you do it, what to do about it now. da capo press, cambridge, ma. cacciotti, g., & hayton, j. c. (2015). fear and entrepreneurship: a review and research agenda. international journal of management reviews, 17(2), 165-190. https://doi.org/10.1111/ijmr.12052 https://doi.org/10.1080/00221325.2020.1783194 https://www.academia.edu/download/81553703/04_v28_1_18.pdf https://doi.org/10.1037/a0035836 https://doi.org/10.1111/ijmr.12052 sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 150 international journal of islamic educational psychology, 4(1), 2023 cacciotti, g., hayton, j. c., mitchell, j. r., & giazitzoglu, a. (2016). a reconceptualization of fear of failure in entrepreneurship. journal of business venturing, 31(3), 305-325. https://doi.org/10.1016/j.jbusvent.2016.02.002. castella, k. d., byrne, d., & covington, m. (2013). unmotivated or motivated to fail? a cross-cultural study of achievement motivation, fear of failure, and student disengagement. journal of educational psychology, 105(3), 861–880. https://doi.org/10.1037/a0032464 cavusoglu, c., & karatas, h. (2015). academic procrastination of undergraduates: self-determination theory and academic motivation. the anthropologist, 20(3), 735-743. https://doi.org/10.1080/09720073.2015.11891780 chang, e., seong, h., & lee, s. m. (2020). exploring the relationship between perfectionism and academic burnout through achievement goals: a mediation model. asia pacific education review, 21, 409–422. https://doi.org/10.1007/s12564-020-09633-1 closson, l. m., & boutilier, r. r. (2017). perfectionism, academic engagement, and procrastination among undergraduates: the moderating role of honors student status. learning and individual differences, 57, 157-162. https://doi.org/10.1016/j.lindif.2017.04.010 conroy, d. e. (2003). representational models associated with fear of failure in adolescents and young adults. journal of personality, 71(5), 757-784. https://doi.org/10.1111/1467-6494.7105003 corkin, d. m., yu, s. l., wolters, c. a., & wiesner, m. (2014). the role of the college classroom climate on academic procrastination. learning and individual differences, 32, 294-303. https://doi.org/10.1016/j.lindif.2014.04.001 delibalta, a., & akbay, s. e. (2020). academic risk-taking behavior in university students: academic procrastination, academic locus of control, and academic perfectionism. eurasian journal of educational research, 20(89), 159178. retrieved from https://dergipark.org.tr/en/pub/ejer/issue/57497/815883 dzikran, a. (2017). kuasai dirimu: panduan membangun mind-set dan mental sukses. pustaka alvabet. eisenbeck, n., carreno, d. f., & uclés-juárez, r. (2019). from psychological distress to academic procrastination: exploring the role of psychological inflexibility. journal of contextual behavioral science, 13, 103-108. https://doi.org/10.1016/j.jcbs.2019.07.007 https://doi.org/10.1016/j.jbusvent.2016.02.002 https://doi.org/10.1037/a0032464 https://doi.org/10.1080/09720073.2015.11891780 https://doi.org/10.1007/s12564-020-09633-1 https://doi.org/10.1016/j.lindif.2017.04.010 https://doi.org/10.1111/1467-6494.7105003 https://doi.org/10.1016/j.lindif.2014.04.001 https://dergipark.org.tr/en/pub/ejer/issue/57497/815883 https://doi.org/10.1016/j.jcbs.2019.07.007 sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 151 international journal of islamic educational psychology, 4(1), 2023 fadhli, m., sudirman, s. a.& idrus, f. (2021). an investigation into the selfhandicapping behaviors in terms of academic procrastination. international journal of islamic educational psychology, 2(2), 191-202. https://doi.org/10.18196/ijiep.v2i2.13145 ferrari, j. r., johnson, j. l., & mccown, w. g. (1995). procrastination and task avoidance: theory, research, and treatment. new york: springer science & business media. https://doi.org/10.1007/978-1-4899-0227-6 ghozali, i. (2009). aplikasi analisis multivariat dengan program spss. badan penerbit universitas diponegoro. goroshit, m. (2018). academic procrastination and academic performance: an initial basis for intervention. journal of prevention & intervention in the community, 46(2), 131-142. https://doi.org/10.1080/10852352.2016.1198157 goroshit, m., & hen, m. (2021). academic procrastination and academic performance: do learning disabilities matter?. current psychology, 40, 2490– 2498. https://doi.org/10.1007/s12144-019-00183-3 grunschel, c., patrzek, j., & fries, s. (2013). exploring reasons and consequences of academic procrastination: an interview study. european journal of psychology of education, 28, 841–861. https://doi.org/10.1007/s10212-0120143-4 grunschel, c., schwinger, m., steinmayr, r., & fries, s. (2016). effects of using motivational regulation strategies on students’ academic procrastination, academic performance, and well-being. learning and individual differences, 49, 162-170. https://doi.org/10.1016/j.lindif.2016.06.008 gunawan, c. i. (2019). strategi tingkat dasar sumber daya manusia menuju indonesia menjadi negara terkuat di dunia berbasis pancasila & revolusi industri 4.0. malang: cv. irdh. gustavson, d. e., & miyake, a. (2017). academic procrastination and goal accomplishment: a combined experimental and individual differences investigation. learning and individual differences, 54, 160-172. https://doi.org/10.1016/j.lindif.2017.01.010 haghbin, m., mccaffrey, a., & pychyl, t. a. (2012). the complexity of the relation between fear of failure and procrastination. journal of rational-emotive & cognitive-behavior therapy, 30, 249–263. https://doi.org/10.1007/s10942012-0153-9 harvey, b., milyavskaya, m., hope, n., powers, t. a., saffran, m., & koestner, r. (2015). affect variation across days of the week: influences of perfectionism https://doi.org/10.18196/ijiep.v2i2.13145 https://doi.org/10.1007/978-1-4899-0227-6 https://doi.org/10.1080/10852352.2016.1198157 https://doi.org/10.1007/s12144-019-00183-3 https://doi.org/10.1007/s10212-012-0143-4 https://doi.org/10.1007/s10212-012-0143-4 https://doi.org/10.1016/j.lindif.2016.06.008 https://doi.org/10.1016/j.lindif.2017.01.010 https://doi.org/10.1007/s10942-012-0153-9 https://doi.org/10.1007/s10942-012-0153-9 sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 152 international journal of islamic educational psychology, 4(1), 2023 and academic motivation. motivation and emotion, 39, 521–530. https://doi.org/10.1007/s11031-015-9480-3 hen, m., & goroshit, m. (2020). the effects of decisional and academic procrastination on students’ feelings toward academic procrastination. current psychology, 39, 556–563. https://doi.org/10.1007/s12144-017-97773 hernández, y. c., cueto, o. f., shardin-flores, n., & luy-montejo, c. a. (2020). academic procrastination, self-esteem and self-efficacy in university students: comparative study in two peruvian cities. international journal of criminology and sociology, 9, 2474–2480. https://doi.org/10.6000/19294409.2020.09.300 hewitt, p. l., & flett, g. l. (1991). dimensions of perfectionism in unipolar depression. journal of abnormal psychology, 100(1), 98-101. https://doi.org/10.1037/0021-843x.100.1.98 hicks, r. e., & wu, f. m. (2015). psychological capital as mediator between adaptive perfectionism and academic procrastination. gstf journal of psychology (jpsych), 2(6), 67-77. https://doi.org/10.7603/s40790-015-0006-y jackson, c. (2017). understanding learning and motivation in youth. routledge. retrieved from https://www.taylorfrancis.com/chapters/edit/10.4324/97813151700395/fear-failure-carolyn-jackson limburg, k., watson, h. j., hagger, m. s., & egan, s. j. (2016). the relationship between perfectionism and psychopathology: a meta-analysis. journal of clinical psychology, 73(10), 1301-1326. https://doi.org/10.1002/jclp.22435 ljubin-golub, t., rijavec, m., & jurčec, l. (2018). flow in the academic domain: the role of perfectionism and engagement. the asia-pacific education researcher, 27, 99–107. https://doi.org/10.1007/s40299-018-0369-2 madigan, d. j. (2019). a meta-analysis of perfectionism and academic achievement. educational psychology review, 31, 967–989. https://doi.org/10.1007/s10648-019-09484-2 patrzek, j., grunschel, c., & fries, s. (2012). academic procrastination: the perspective of university counselors. international journal for the advancement of counselling, 34, 185–201. https://doi.org/10.1007/s10447012-9150-z putri, n. m., & kurnasari, i. (2019). pengaruh kecemasan matematika dan motivasi belajar terhadap prokrastinasi akademik. jppms: jurnal penelitian https://doi.org/10.1007/s11031-015-9480-3 https://doi.org/10.1007/s12144-017-9777-3 https://doi.org/10.1007/s12144-017-9777-3 https://doi.org/10.6000/1929-4409.2020.09.300 https://doi.org/10.6000/1929-4409.2020.09.300 https://doi.org/10.1037/0021-843x.100.1.98 https://doi.org/10.7603/s40790-015-0006-y https://www.taylorfrancis.com/chapters/edit/10.4324/9781315170039-5/fear-failure-carolyn-jackson https://www.taylorfrancis.com/chapters/edit/10.4324/9781315170039-5/fear-failure-carolyn-jackson https://doi.org/10.1002/jclp.22435 https://doi.org/10.1007/s40299-018-0369-2 https://doi.org/10.1007/s10648-019-09484-2 https://doi.org/10.1007/s10447-012-9150-z https://doi.org/10.1007/s10447-012-9150-z sudirman, reza, yusri, rina, & bah | putting off until tomorrow: academic procrastination, perfectionism, and fear of failure 153 international journal of islamic educational psychology, 4(1), 2023 pendidikan matematika dan sains, 3(1), 42-45. https://doi.org/10.26740/jppms.v3n1.p42-45 rice, k. g., richardson, c. m., & ray, m. e. (2015). perfectionism in academic settings. in f. m. sirois, & d. s. molnar (eds.), perfectionism, health, and well-being (pp. 245–264). new york: springer. https://doi.org/10.1007/978-3-319-18582-8_11 soysa, c. k., & weiss, a. (2014). mediating perceived parenting styles–test anxiety relationships: academic procrastination and maladaptive perfectionism. learning and individual differences, 34, 77-85. https://doi.org/10.1016/j.lindif.2014.05.004 steel, p., & klingsieck, k. b. (2016). academic procrastination: psychological antecedents revisited. australian psychologist, 51(1), 36-46. https://doi.org/10.1111/ap.12173 uzun, b., leblanc, s., & ferrari, j. r. (2020). relationship between academic procrastination and self-control: the mediational role of self-esteem. college student journal, 54(3), 309-316. retrieved from https://www.ingentaconnect.com/content/prin/csj/2020/00000054/000 00003/art00002 verner-filiona, j., & vallerand, r. j. (2016). on the differential relationships involving perfectionism and academic adjustment: the mediating role of passion and affect. learning and individual differences, 50, 103-113. https://doi.org/10.1016/j.lindif.2016.07.018 warsiyah. (2015). perilaku menyontek mahasiswa muslim. wahana akademika, 2(2), 31-49. zacks, s., & hen, m. (2018). academic interventions for academic procrastination: a review of the literature. journal of prevention & intervention in the community, 46(2), 117-130. https://doi.org/10.1080/10852352.2016.1198154 zakeri, h., esfahani, b. n., & razmjoee, m. (2013). parenting styles and academic procrastination. procedia-social and behavioral sciences, 84, 57-60. https://doi.org/10.1016/j.sbspro.2013.06.509 https://doi.org/10.26740/jppms.v3n1.p42-45 https://doi.org/10.1007/978-3-319-18582-8_11 https://doi.org/10.1016/j.lindif.2014.05.004 https://doi.org/10.1111/ap.12173 https://www.ingentaconnect.com/content/prin/csj/2020/00000054/00000003/art00002 https://www.ingentaconnect.com/content/prin/csj/2020/00000054/00000003/art00002 https://doi.org/10.1016/j.lindif.2016.07.018 https://doi.org/10.1080/10852352.2016.1198154 https://doi.org/10.1016/j.sbspro.2013.06.509 _______________________________________________ international journal of islamic educational psychology vol. 4, no. 1, june 2023 doi: https://doi.org/10.18196/ijiep.v4i1.16513 the efficacy of the persian version of the mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress somaieh borjalilu shahid behshti university, iran corresponding email: sborjalilu@gmail.com citation: borjalilu, s. (2023). the efficacy of the persian version of mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress. international journal of islamic educational psychology, 4(1), 1-16. https://doi.org/10.18196/ijiep.v4i1.16513 a r t i c l e i n f o a b s t r a c t article history received : 14/10/2022 revised : 07/03/2023 27/03/2023 06/04/2023 accepted : 08/04/2023 functional mobile applications are regarded as one of the brand-new approaches to psychological interventions in different areas, including stress. the study aims to analyze a mobile application for persian users on perceived stress and improve mindful skills. this study was a one-group pretest-posttest design with a quasiexperimental research design. three instruments were used in this study: the five factor mindfulness questionnaire (ffmq), the perceived stress scale (pss-10), and the mobile app rating scale (mars). eighty-five students participated in an 8-week mindfulness mobile app (aramgar) for at least 10 minutes per day intervention. they responded to validated outcome measures of stress and mindfulness at baseline after the 8-week continued access period. the mobile application, aramgar, was designed based on mindfulnessbased stress reduction. paired t-tests showed significant differences in general perceived stress (p = 0.03) and total score of mindfulness (p = 0.002) before and after aramgar. the results of analyzing the quality of aramgar in terms of engagement, functionality, aesthetics, and information quality showed that specialists assessed the quality of the application appropriately. using functional mobile apps provides ease of use for mental health services. therefore, to strengthen and develop the mentioned services, it is recommended that the necessary information technology infrastructures be provided and the existing limitations for designing and running mental health mobile apps be removed. keywords: mobile health, stress management, adolescence, mindfulness skills, notifications. copyright © 2023 ijiep this work is licensed under a cc by-sa 4.0 international license. https://doi.org/10.18196/ijiep.v4i1.16513 mailto:sborjalilu@gmail.com https://doi.org/10.18196/ijiep.v4i1.16513 http://creativecommons.org/licenses/by-sa/4.0/ https://creativecommons.org/licenses/by-sa/4.0/ borjalilu| the efficacy of the persian version of the mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress 2 international journal of islamic educational psychology, 4(1), 2023 introduction some research has discovered that higher stress levels are usually reported among college students compared to people in other age groups (neely et al., 2009). in this regard, factors such as making career choices, increasing academic workload, and autonomy from families can be highlighted (jayarajah et al., 2020). nowadays, using programs related to stress reduction has been emphasized on college campuses. recently, mindfulness-based interventions have become prioritized on college campuses, which can be considered an effective strategy for decreasing stress among college students (bai et al., 2020). mindfulness refers to the attention and awareness of what occurs in the present moment without any judgment. mindfulness-based cognitive therapy (mbct) and mindfulness-based stress reduction (mbsr) are considered two of the most popular mindfulness-based interventions (arlt mutch et al., 2021). based on the results of some studies, a significant decrease occurred in self-reported stress among college students (sousa et al., 2021; sturgill et al., 2021) and improved the well-being of undergraduate students (chiodelli et al., 2022). almost all college students use the internet and smartphones (huberty et al., 2019). regarding the scope of mental health services, studies showed that college students seek help with online counseling (lungu & sun, 2016). new trends like mobile health, or m-health, provide a promising approach to supporting functional health behaviors. since cellphone users are ubiquitous (atienza & patrick, 2011), certain cellphone applications can be used as platforms for behavioral interventions (backinger & augustson, 2011). besides therapeutic benefits, m-health provides chances to overcome regular constraints regarding psychological and behavioral health treatment (lindhiem et al., 2015). clinical information like texts, videos, audio files for skills, diaries, discussion boards, and pop-up reminders are some common features of health apps used for communication (gustafson et al., 2014; jones, 2018). by applying different app features in frequent order, clients encounter meaningful means of motivation to practice skills during treatment sessions. in addition, some apps send reminders and notifications to users (lindhiem et al., 2015). some features of apps, like assessments and behavior diaries, can help clinicians identify their clients’ typical behaviors (pramana et al., 2014). another feature is related to real-time management, which allows learning and applying coping strategies in ecologically valid contexts. among mental health apps aiming to enhance the coping abilities of clients, a few can use the real-time capabilities of smartphones (donker et al., 2013; harrison et al., 2011). mental health apps are similar to internet interventions, which use different notifications, for instance, short message service (sms), as reminders through a certain time (bleau et al., 2014). these prompts are successful in motivating initial enrollment for changes in health behavior (bardus et al., 2014) and also induce repeated cases of interventions, specifically when these notifications carry borjalilu| the efficacy of the persian version of the mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress 3 international journal of islamic educational psychology, 4(1), 2023 feedback, theoretically informed content, or behavior change techniques (de leon et al., 2014; morrison et al., 2012). as mental health mobile apps have been developed greatly, they are known to be applicable for managing stress and anxiety (preziosa et al., 2009; villani et al., 2013). cyber interventions based on stress inoculation training methodologies (cyber-sit), like mindful apps and mind apps (plaza et al., 2013), enhance upto-date technologies to educate individuals on how to cope with psychological stress effectively (carissoli et al., 2015). there are different formats for delivering mindfulness courses, including self-directed digital (i.e., mobile, online) delivery (dawson et al., 2020). mindfulness is a mind-training skill whose effectiveness requires regular practice and persistent efforts (parsons et al., 2017), which is considered a challenge for both app-based and face-to-face mindfulness training (borjalilu et al., 2019). mindfulness apps can create 24/7 access to mindfulness-based practices like mindfulness, buddhify (huberty et al., 2019), headspace, and smiling and calm, which have high quality (mani et al., 2015). donovan and colleagues (huberty et al., 2019) showed that users were highly satisfied with using a mobile app (bodimojo) to train adolescents about self-compassion and mindfulness. an internetand mobile-based intervention, studicare mindfulness is a lowthreshold, effective, and safe tool for enhancing students’ psychological wellbeing. (küchler et al., 2023). in another study, emmerik et al. (2018) used a mindfulness-based mobile app (vgz mindfulness coach) to increase the quality of life, general psychiatric symptoms, and mindfulness. plaza et al. (2013) suggested the need for developing apps in languages other than english; only 22%, or about 11/5 of the apps studied, allow other languages. due to the rapid growth of stress among iranian adults (borjalilu et al., 2015; hashemian et al., 2015; hezomi & nadrian, 2018), developing the persian version of the functional mobile stress management app is necessary. the present study aims to evaluate the efficacy of the persian version of the mindfulness-based stress management mobile application (aramgar) for iranian college students to improve mindful skills and reduce perceived stress. methods research design this study was a one-group pre-test and post-test design with a quasiexperimental research design. the mindfulness mobile app services (aramgar) program was the independent variable. the dependent variables were mindfulness skills and perceived stress. participants were medical students recruited from tehran university. the study was promoted on the university’s email distribution list and in leaflets distributed throughout campus. a total of 120 people volunteered for the study. each volunteer was eligible if (1) they had a smartphone, (2) they were not practicing mindfulness regularly, (3) they borjalilu| the efficacy of the persian version of the mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress 4 international journal of islamic educational psychology, 4(1), 2023 completed the pre-test and post-test, and (4) they were committed to 8 weeks of regular practice. finally, 85 students were selected and enrolled in the study. participants consented to participate in the survey by emailing a link to a pretest. participants also provided an email address where a link to the smartphone app could be sent. they were also asked about their age, gender, level and type of education, and current educational background (undergraduate or graduate). then, they received an email providing a link to mindfulness mobile app services (aramgar). students received mindfulness mobile app services (aramgar) according to their stress level for 8 weeks, daily. aramgar is a mindfulness-based stress reduction app for stress management that elicits learning and intervention contents via non-intelligent notifications and evaluates the validity of the application. it was developed to run on android phones. figure 1. process chart from the study before starting the study, the students had to download and install instructions for the aramgar mobile app, which were emailed to the participants. after registration, a video would be displayed on aramgar to reduce stress and explain how the application is accessed. then, primary education was performed with written content to inform users about stress. in this section, users measured their stress using questionnaires and a perceived stress scale (pss-14) based on selfassessment. assessment feedback was provided for users. in the second stage and the next application layer, aramgar provided notifications based on mindfulness-based stress reduction (mbsr) and users’ stress levels (severe, medium, and low). the mentioned notification would be delivered daily in audio, video, and text formats of approximately 40 characters for 20 days. finally, the timetable was delivered to the programmers and developers of the application so that they could regulate the sending of messages. in the end, the observation of the whole process of developing the application and testing the system’s modules, as well as the final tests of the application and recognizing the potential gaps and bugs, were done. figure 2 shows screenshots of various stress management app modules. all subjects completed the mindfulness inventory and perceived stress scale at the beginning and end of the 8-week study. also, subjects completed the mobile app rating scale at the end to assess the app’s quality. participation (n=85) pre test mindfulness skills and perceived stress intervation mindfulness mobile app services (aramgar) post test mindfulness skills and perceived stress one-group pre-test and post-test borjalilu| the efficacy of the persian version of the mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress 5 international journal of islamic educational psychology, 4(1), 2023 a b c d e f g h i figure 2. stress management app screenshots borjalilu| the efficacy of the persian version of the mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress 6 international journal of islamic educational psychology, 4(1), 2023 note. picture (a) shows a stress management splash screen, and (b, c) shows a sample of educational content apps. these contents include stress, the process of stress formation, the physiology of stress, stress management such as adaptation, controlling and stopping thoughts, time management, reading skills, and preparation for exams, as well as interpersonal relationships, nutrition, and sport. (d, e) illustrate a sample of self-assessment advice for stress. the perceived stress scale (pss-14), the weekly stress inventory, the holmes and rahe stress scale, physiological measures of stress, and stress coping strategies questionnaires are included so that users measure themselves according to their needs for self-assessment and self-measurement. (f) does the same for a sample of text message notifications about stress management. notifications to deliver a short set of questions to users daily to assess their stress levels in real time so they could self-monitor their behaviors. (g) depicts a detailed view of the video mindfulness," self-management advice for stress. (h, i) shows a detailed view of the video "muscle relaxation and deep breathing," self-management advice for stress. research subject subjects included college-age students. eighty-five students with full-time undergraduate degrees in tehran university medical science were recruited by email from january to april 2021. data collection method mindfulness: the five factor mindfulness questionnaire (ffmq) consisted of a 39-item self-report scale from 1 to 5 utilized to evaluate multiple constructs related to mindfulness skills. observing, non-judgment of inner experience, acting with awareness, and no reactivity to inner experience were considered subscales in this questionnaire. the reliability of ffmq was high at baseline (r = 0.83-0.89). the perceived stress scale (pss-10): the pss-10 is a 10-item test that has five responses from "0 = never" to "4 = very often." the scores ranged from 0 to 40, and higher scores indicated higher perceived stress. the cronbach’s alpha was 0.9 in the present study sample. mobile app rating scale (mars) to check out the qualifications of m-health apps (stoyanov et al., 2015). mars has 23 items rated on a 5-point likert scale. this scale had four objective quality subscales: engagement, functionality, aesthetics, and information, and a fifth subjective quality dimension. the cronbach’s alpha (α) coefficients ranged from 0.83 to 0.88. ethical considerations shahid beheshti university and the iran national science foundation (insf) approved this study. all participants provided written informed consent for participation. borjalilu| the efficacy of the persian version of the mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress 7 international journal of islamic educational psychology, 4(1), 2023 statistical analysis paired t-tests were used to analyze whether the aramgar apps were. result & discussion result the mean age of the study participants who reported was 22.62 ± (sd) 1.37 years; 37% were male, 63% were female, 43% were single, and 31% of the students were employed. significant demographic differences existed between groups. table 1. mean differences between perceived stress, mindfulness variable baseline post-intervention p value mean sd mean sd pss-10 33.31 (3.54) 29.15 (5.44) .03 observe 21.16 (4.48) 26.54 (4.65) .01 describe 22.42 (5.34) 27.23 (4.76) .005 act aware 23.35 (4.43) 25.35 (4.56) .03 non -judgment 19.72 (3.54) 22.43 (4.34) .05 non-reactivity 21.47 (3.79) 25.34 (4.22) .001 ffmq 108.12 (16.45) 128.89 (17.38) .002 table 1 contains the descriptive statistics of study outcomes. it was performed to assess whether statistically significant differences occurred based on their preand post-test scores on the pss-10. the results were statistically significant (t84 = 2.55; p =.03; cohen d = 0.52). the ffmq was assessed further for statistically significant differences between the pre-test and post-test on subscales. table 1 shows that the inventory values for observe (t84 = 1.24; p = .01; cohen d = 0.46), describe (t84 = 3.13; p = .005; cohen d = 0.44), act aware (t84 = 2.65; p = .03; cohen d = 0.34), non-judgment (t84 = 1.85; p = .05; cohen d = 0.63), non-reactivity (t84 = 2.36; p = .001; cohen d = 0.38), and total score (t84 = 2.56; p = .002; cohen d = 0.75) significantly improved from pre-test to post-test, also at follow-up. table 2 reports the analysis concerning the quality of aramgar by the students. as shown, the overall mean score in scale engagement (m = 4.428, sd = 1.12), functionality (m = 4.575, sd = 1.1), aesthetics (m = 4.716, sd = 0.79), and information quality (m = 4.484, sd = 1.12) shows that specialists assessed the quality of the application as appropriate. as shown in the subjective quality subscale, the students with high mean scores (4.65± 1.23) were highly keen on recommending this application to others. in general, aramgar was rated as one of the most suitable applications in the mental health area (m = 4.64, sd = 1.11). borjalilu| the efficacy of the persian version of the mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress 8 international journal of islamic educational psychology, 4(1), 2023 table 2. assessing the quality of aramgar mobile apps (mean and standard deviation) subscale/item m and sd engagement 1. entertainment 4.43± 1.2 2. interest 4.63± 1.03 3. customization 4.43± 1.16 4. interactivity 4.64± 1.01 5. target group 4.01± .81 total mean score 4.428± 1.12 functionality 6. performance 4.85±.82 7. ease of use 4.01±1.12 8. navigation 4.61± .95 9. gestural designs 4.83±.71 total mean score 4.575±1.1 aesthetics 10. layout 4.84±.89 11. graphics 4.4±.56 12. visual appeals: how good does the app look? 4.91±.93 total mean score 4.716±.79 information 13. accuracy of app description 4.21± 1.2 14. goals 4.56± 1.07 15. quality of information 4.87± 1.02 16. quantity of information 4.54± 1.23 17. visual information 3.45± 1.65 18. credibility 4.87± .67 19. evidence base 4.89± .78 total mean score 4.484± 1.12 subjective quality 20. would you recommend this app? 4.65± 1.23 21. how many times do you think you would use this app? 4.56± 1.32 22. would you pay for this app? 3.34±.65 23. what is your overall star rating for the app? 4.64± 1.11 discussion this study aims to determine the efficacy of the persian version of the mindfulness-based stress management mobile application (aramgar) for iranian college students to improve mindful skills and reduce perceived stress. the applied cellphone application, aramgar, regarding a psycho-educational approach, has been designed for users with stress perception who are exposed to borjalilu| the efficacy of the persian version of the mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress 9 international journal of islamic educational psychology, 4(1), 2023 stress-making events. regarding this, as has been mentioned, the application has been designed and developed in three stages: (a) training and informing, including the whiteness of stress, the process of causing stress, and managing it; (b) self-assessment and self-control, including using the daily stress test protocol for aramgar; and (c) daily intervention via notifications-based mindfulness skills for each stress level. hence, the main difference between aramgar and the business version is that after assessing users’ stress levels according to their stress perception, the necessary intervention will be done automatically. students who used aramgar after 8 weeks showed decreased stress over time and increased mindfulness skills. also, users engaged and interacted with the aramgar app for longer. champion et al. (2018) showed a significant improvement in stress, resilience, and satisfaction with life among adults after 10 days of using a mindfulness-based smartphone app. also, sturgill et al. (2021) showed that ajivar is an app that utilizes artificial intelligence to deliver personalized mindfulness and emotional intelligence training that improves anxiety, depression, and ei in the college student population (sturgill et al., 2021). three mindfulness meditation apps, headspace, smiling mind (flett et al., 2019), and wildflowers (walsh et al., 2019), led to improvements in mental health. one of the aims of aramgar is to improve mental health literacy in stressful areas and increase mindfulness skills. norman and skinner defined e-health literacy as applying electronic sources to seek, find, understand, and acknowledge health information and putting it into solving a health problem (norman & skinner, 2006). based on the definition of e-health literacy, by having a better understanding of online health information, one is likely to be motivated to use health apps as electronic sources (cho et al., 2014). hence, through aramgar, we are willing to increase persian users’ knowledge regarding stress and train them to manage it. it also promotes self-help among users to help them avoid and control stress. another large area in aramgar is self-assessment. in this regard, there are two important objectives. the first is emotional self-awareness, considered one of the goals of mental health applications. bakker et al. (2016) proved that mental health apps could lead to better emotional self-awareness and increase satisfactory means of encouragement for users to report their reflections, feelings, and behaviors. furthermore, runyan et al. (2013) discussed the existing evidence of using such apps to promote self-reflection through tracking, which can increase emotional self-awareness. in this domain, aramgar helps users assess their daily perceived stress and also enables them to realize the sources of stress and recognize ways of coping with it through other surveys. thus, it is believed that users reach an acceptable level of emotional self-awareness. so, it is necessary to deal with this in further studies. on the one hand, aramgar deals with the level of stress perceived by users by sending messages containing different questions at different intervals during the day and night. at last, it provides a level of stress perception for users. the borjalilu| the efficacy of the persian version of the mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress 10 international journal of islamic educational psychology, 4(1), 2023 existing potentials in this application provide the chance for the researchers to realize the psychological conditions of clients in real-time and cause them to improve their ability to monitor and modulate emotional reactions, i.e., selfregulation, which impacts both mental and physical health (fessl et al., 2012; morris et al., 2010). so, the applied application, aramgar, like the mood map app, which provides the same rooted feedback, deals with mood tracking (morris et al., 2010). finally, aramgar has been designed so meticulously that users receive notifications based on the level of stress perception and psychoeducational interventions. the following review indicates that 32 apps of this kind with satisfactory functionality are available in the ios app store (coulon et al., 2016). besides patients, universities and institutions could take advantage of apps like destressify and mindfulness-based ones, as well as m-health ones, especially for students who are fond of stress management (choudhury et al., 2023; dolbier et al., 2022; lee & jung, 2018; plaza et al., 2017). additionally, the intended interventions were based on non-intelligent notifications, and it is necessary to study the efficacy of the intended interventions in future studies. conclusion based on the results, aramgar could play a role in decreasing stress and enhancing mindfulness skills among college students. in addition, high satisfaction was observed among the students after using aramgar to decrease stress. the results could provide important information that can be implemented for other studies or the centers of mental health universities. finally, aramgar can be considered a user-friendly and convenient mobile phone for managing stress among persian adolescents and developing mindfulness skills. the present study has some limitations. first, the participants were not controlled beyond several post-intervention weeks. thus, there was ambiguity about whether participants continually used the app or the long-term effects of the intervention. another limitation of aramgar was that notifications were sent to users to manage stress in this version. yet, it was not analyzed whether users did practice managing stress, and this limitation also needs to be fixed in future versions. at last, aramgar has been designed for persian adults who must design and develop other functional applications with various features for teaching necessary skills to manage stress for persian children and teenagers. references arlt mutch, v. k., evans, s., & wyka, k. j. j. o. c. p. (2021). the role of acceptance in mood improvement during mindfulness‐based stress reduction. journal of clinical psychology, 77(1), 7-19. https://doi.org/10.1002/jclp.23017 https://doi.org/10.1002/jclp.23017 borjalilu| the efficacy of the persian version of the mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress 11 international journal of islamic educational psychology, 4(1), 2023 atienza, a. a., & patrick, k. (2011). mobile health: the killer app for cyberinfrastructure and consumer health. american journal of preventive medicine, 40(5), s151-s153. https://doi.org/10.1016/j.amepre.2011.01.008 backinger, c. l., & augustson, e. m. (2011). where there’s an app, there’s a way?. american journal of preventive medicine, 40(3), 390-391. https://doi.org/10.1016%2fj.amepre.2010.11.014 bai, s., elavsky, s., kishida, m., dvořáková, k., & greenberg, m. t. j. m. (2020). effects of mindfulness training on daily stress response in college students: ecological momentary assessment of a randomized controlled trial. mindfulness, 11, 1433-1445. https://doi.org/10.1007/s12671-020-01358-x bakker, d., kazantzis, n., rickwood, d., & rickard, n. (2016). mental health smartphone apps: review and evidence-based recommendations for future developments. jmir mental health, 3(1), e4984. https://doi.org/10.2196/mental.4984 bardus, m., blake, h., lloyd, s., & suzanne suggs, l. (2014). reasons for participating and not participating in an e-health workplace physical activity intervention: a qualitative analysis. international journal of workplace health management, 7(4), 229-246. https://doi.org/10.1108/ijwhm-11-2013-0040 bleau, d. n., vaughan, g. b., & davey, j. t. (2014). message push notification client improvements for multi-user devices. u.s. patent no. 8,924,489. washington, dc: u.s. patent and trademark office. borjalilu, s., mazaheri, m. a., talebpour, a. j. i. j. o. p., & sciences, b. (2019). effectiveness of mindfulness-based stress management in the mental health of iranian university students: a comparison of blended therapy, face-toface sessions, and mhealth app (aramgar). iranian journal of psychiatry and behavioral sciences, 13(2). https://doi.org/10.5812/ijpbs.84726 borjalilu, s., mohammadi, a., & mojtahedzadeh, r. (2015). sources and severity of perceived stress among iranian medical students. iranian red crescent medical journal, 17(10). https://doi.org/10.5812%2fircmj.17767 carissoli, c., villani, d., & riva, g. (2015). does a meditation protocol supported by a mobile application help people reduce stress? suggestions from a controlled pragmatic trial. cyberpsychology, behavior, and social networking, 18(1), 46-53. https://doi.org/10.1089/cyber.2014.0062 champion, l., economides, m., & chandler, c. j. p. o. (2018). the efficacy of a brief app-based mindfulness intervention on psychosocial outcomes in healthy adults: a pilot randomised controlled trial. plos one, 13(12), https://doi.org/10.1016/j.amepre.2011.01.008 https://doi.org/10.1016%2fj.amepre.2010.11.014 https://doi.org/10.1007/s12671-020-01358-x https://doi.org/10.2196/mental.4984 https://doi.org/10.1108/ijwhm-11-2013-0040 https://doi.org/10.5812/ijpbs.84726 https://doi.org/10.5812%2fircmj.17767 https://doi.org/10.1089/cyber.2014.0062 borjalilu| the efficacy of the persian version of the mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress 12 international journal of islamic educational psychology, 4(1), 2023 e0209482. https://doi.org/10.1371/journal.pone.0209482 chiodelli, r., mello, l. t. n. d., jesus, s. n. d., beneton, e. r., russel, t., & andretta, i. (2022). mindfulness-based interventions in undergraduate students: a systematic review. journal of american college health, 70(3), 791800. https://doi.org/10.1080/07448481.2020.1767109 cho, j., park, d., & lee, h. e. (2014). cognitive factors of using health apps: systematic analysis of relationships among health consciousness, health information orientation, ehealth literacy, and health app use efficacy. journal of medical internet research, 16(5). https://doi.org/10.2196/jmir.3283 choudhury, a., kuehn, a., shamszare, h., & shahsavar, y. (2023). analysis of mobile app-based mental health solutions for college students: a rapid review. healthcare, 11(2), 272. https://doi.org/10.3390/healthcare11020272 coulon, s. m., monroe, c. m., & west, d. s. (2016). a systematic, multi-domain review of mobile smartphone apps for evidence-based stress management. american journal of preventive medicine, 51(1), 95-105. https://doi.org/10.1016/j.amepre.2016.01.026 dawson, a. f., brown, w. w., anderson, j., datta, b., donald, j. n., hong, k., allan, s., mole, t. b., jones, p. b., & galante, j. (2020). mindfulness‐based interventions for university students: a systematic review and meta‐ analysis of randomised controlled trials. applied psychology: health and well‐ being, 12(2), 384-410. https://doi.org/10.1111/aphw.12188 de leon, e., fuentes, l. w., & cohen, j. e. (2014). characterizing periodic messaging interventions across health behaviors and media: systematic review. journal of medical internet research, 16(3), e2837. https://doi.org/10.2196/jmir.2837 dolbier, c., conder, l., guiler, w., & haley, e. (2022). a mindfulness-based intervention for university students: a feasibility study. building healthy academic communities journal, 6(1), 47-62. https://doi.org/10.18061/bhac.v6i1.8980 donker, t., petrie, k., proudfoot, j., clarke, j., birch, m.-r., & christensen, h. (2013). smartphones for smarter delivery of mental health programs: a systematic review. journal of medical internet research, 15(11), e247. https://doi.org/10.2196/jmir.2791 fessl, a., rivera-pelayo, v., pammer, v., & braun, s. (2012). mood tracking in virtual meetings. in 21st century learning for 21st century skills: 7th european conference of technology enhanced learning, ec-tel 2012, saarbrücken, germany, september 18-21, 2012. proceedings 7 (pp. 377-382). springer berlin https://doi.org/10.1371/journal.pone.0209482 https://doi.org/10.1080/07448481.2020.1767109 https://doi.org/10.2196/jmir.3283 https://doi.org/10.3390/healthcare11020272 https://doi.org/10.1016/j.amepre.2016.01.026 https://doi.org/10.1111/aphw.12188 https://doi.org/10.2196/jmir.2837 https://doi.org/10.18061/bhac.v6i1.8980 https://doi.org/10.2196/jmir.2791 borjalilu| the efficacy of the persian version of the mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress 13 international journal of islamic educational psychology, 4(1), 2023 heidelberg. https://doi.org/10.1007/978-3-642-33263-0_30 flett, j. a., hayne, h., riordan, b. c., thompson, l. m., & conner, t. s. j. m. (2019). mobile mindfulness meditation: a randomised controlled trial of the effect of two popular apps on mental health. mindfulness, 10, 863-876. https://doi.org/10.1007/s12671-018-1050-9 garcía, i. p., sánchez, c. m., espílez, á. s., garcía-magariño, i., guillén, g. a., & garcía-campayo, j. (2017). development and initial evaluation of a mobile application to help with mindfulness training and practice. international journal of medical informatics, 105, 59-67. https://doi.org/10.1016/j.ijmedinf.2017.05.018 gustafson, d. h., mctavish, f. m., chih, m.-y., atwood, a. k., johnson, r. a., boyle, m. g., levy, m. s., driscoll, h., chisholm, s. m., & dillenburg, l. (2014). a smartphone application to support recovery from alcoholism: a randomized clinical trial. jama psychiatry, 71(5), 566-572. https://doi.org/10.1001/jamapsychiatry.2013.4642 harrison, v., proudfoot, j., wee, p. p., parker, g., pavlovic, d. h., & manicavasagar, v. (2011). mobile mental health: review of the emerging field and proof of concept study. journal of mental health, 20(6), 509-524. https://doi.org/10.3109/09638237.2011.608746 hashemian, s. m. r., farzanegan, b., fathi, m., ardehali, s. h., vahedian-azimi, a., asghari-jafarabadi, m., & hajiesmaeili, m. (2015). stress among iranian nurses in critical wards. iranian red crescent medical journal, 17(6). https://doi.org/10.5812%2fircmj.22612v2 hezomi, h., & nadrian, h. (2018). what determines psychological well-being among iranian female adolescents? perceived stress may overshadow all determinants. health promotion perspectives, 8(1), 79. https://doi.org/10.15171%2fhpp.2018.10 huberty, j., green, j., glissmann, c., larkey, l., puzia, m., lee, c. j. j. m., & uhealth. (2019). efficacy of the mindfulness meditation mobile app “calm” to reduce stress among college students: randomized controlled trial. jmir mhealth and uhealth, 7(6), e14273. https://doi.org/10.2196/14273 jayarajah, u., lakmal, k., athapathu, a., jayawardena, a. j., & de silva, v. j. j. o. t. u. m. s. (2020). validating the medical students' stressor questionnaire (mssq) from a sri lankan medical faculty. journal of taibah university medical sciences, 15(5), 344-350. https://doi.org/10.1016/j.jtumed.2020.08.003 jones, d. j. (2018). future directions in the design, development, and https://doi.org/10.1007/978-3-642-33263-0_30 https://doi.org/10.1007/s12671-018-1050-9 https://doi.org/10.1016/j.ijmedinf.2017.05.018 https://doi.org/10.1001/jamapsychiatry.2013.4642 https://doi.org/10.3109/09638237.2011.608746 https://doi.org/10.5812%2fircmj.22612v2 https://doi.org/10.15171%2fhpp.2018.10 https://doi.org/10.2196/14273 https://doi.org/10.1016/j.jtumed.2020.08.003 borjalilu| the efficacy of the persian version of the mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress 14 international journal of islamic educational psychology, 4(1), 2023 investigation of technology as a service delivery vehicle. in future work in clinical child and adolescent psychology (pp. 51-65). routledge. https://doi.org/10.4324/9781315187914 küchler, a.-m., schultchen, d., dretzler, t., moshagen, m., ebert, d. d., & baumeister, h. (2023). a three-armed randomized controlled trial to evaluate the effectiveness, acceptance, and negative effects of studicare mindfulness, an internet-and mobile-based intervention for college students with no and “on demand” guidance. international journal of environmental research and public health, 20(4), 3208. https://doi.org/10.3390/ijerph20043208 lee, r. a., & jung, m. e. (2018). evaluation of an mhealth app (destressify) on university students’ mental health: pilot trial. jmir mental health, 5(1), e8324. https://doi.org/10.2196/mental.8324 lindhiem, o., bennett, c. b., rosen, d., & silk, j. (2015). mobile technology boosts the effectiveness of psychotherapy and behavioral interventions: a metaanalysis. behavior modification, 39(6), 785-804. https://doi.org/10.1177/0145445515595198 lungu, a., & sun, m. j. t., (2016). time for a change: college students’ preference for technology-mediated versus face-to-face help for emotional distress. 22(12), telemedicine and e-health, 22(12), 991-1000. https://doi.org/10.1089/tmj.2015.0214 mani, m., kavanagh, d. j., hides, l., & stoyanov, s. r. (2015). review and evaluation of mindfulness-based iphone apps. jmir mhealth and uhealth, 3(3), e4328. https://doi.org/10.2196/mhealth.4328 morris, m. e., kathawala, q., leen, t. k., gorenstein, e. e., guilak, f., deleeuw, w., & labhard, m. (2010). mobile therapy: case study evaluations of a cell phone application for emotional self-awareness. journal of medical internet research, 12(2), e1371. https://doi.org/10.2196/jmir.1371 morrison, l. g., yardley, l., powell, j., & michie, s. (2012). what design features are used in effective e-health interventions? a review using techniques from critical interpretive synthesis. telemedicine and e-health, 18(2), 137-144. https://doi.org/10.1089/tmj.2011.0062 neely, m. e., schallert, d. l., mohammed, s. s., roberts, r. m., & chen, y. j. (2009). self-kindness when facing stress: the role of self-compassion, goal regulation, and support in college students’ well-being. motivation and emotion, 33, 88-97. https://doi.org/10.1007/s11031-008-9119-8 norman, c. d., & skinner, h. a. (2006). ehealth literacy: essential skills for https://doi.org/10.4324/9781315187914 https://doi.org/10.3390/ijerph20043208 https://doi.org/10.2196/mental.8324 https://doi.org/10.1177/0145445515595198 https://doi.org/10.1089/tmj.2015.0214 https://doi.org/10.2196/mhealth.4328 https://doi.org/10.2196/jmir.1371 https://doi.org/10.1089/tmj.2011.0062 https://doi.org/10.1007/s11031-008-9119-8 borjalilu| the efficacy of the persian version of the mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress 15 international journal of islamic educational psychology, 4(1), 2023 consumer health in a networked world. journal of medical internet research, 8(2), e506. https://doi.org/10.2196/jmir.8.2.e9 parsons, c. e., crane, c., parsons, l. j., fjorback, l. o., & kuyken, w. (2017). home practice in mindfulness-based cognitive therapy and mindfulnessbased stress reduction: a systematic review and meta-analysis of participants' mindfulness practice and its association with outcomes. behaviour research and therapy, 95, 29-41. https://doi.org/10.1016/j.brat.2017.05.004 plaza, i., demarzo, m. m. p., herrera-mercadal, p., & garcía-campayo, j. (2013). mindfulness-based mobile applications: literature review and analysis of current features. jmir mhealth and uhealth, 1(2), e2733. https://doi.org/10.2196/mhealth.2733 pramana, g., parmanto, b., kendall, p. c., & silk, j. s. (2014). the smartcat: an m-health platform for ecological momentary intervention in child anxiety treatment. telemedicine and e-health, 20(5), 419-427. https://doi.org/10.1089/tmj.2013.0214 preziosa, a., grassi, a., gaggioli, a., & riva, g. (2009). therapeutic applications of the mobile phone. british journal of guidance & counselling, 37(3), 313-325. https://doi.org/10.1080/03069880902957031 runyan, j. d., steenbergh, t. a., bainbridge, c., daugherty, d. a., oke, l., & fry, b. n. (2013). a smartphone ecological momentary assessment/intervention “app” for collecting real-time data and promoting self-awareness. plos one, 8(8), e71325. https://doi.org/10.1371/journal.pone.0071325 sousa, g. m. d., lima-araújo, g. l. d., araújo, d. b. d., & sousa, m. b. c. d. (2021). brief mindfulness-based training and mindfulness trait attenuate psychological stress in university students: a randomized controlled trial. bmc psychology, 9, 1-14. https://doi.org/10.1186/s40359-021-00520-x stoyanov, s. r., hides, l., kavanagh, d. j., zelenko, o., tjondronegoro, d., & mani, m. (2015). mobile app rating scale: a new tool for assessing the quality of health mobile apps. jmir mhealth and uhealth, 3(1), e3422. https://doi.org/10.2196/mhealth.3422 sturgill, r., martinasek, m., schmidt, t., & goyal, r. (2021). a novel artificial intelligence-powered emotional intelligence and mindfulness app (ajivar) for the college student population during the covid-19 pandemic: quantitative questionnaire study. jmir formative research, 5(1), e25372. https://doi.org/10.2196/25372 van emmerik, a. a., berings, f., & lancee, j. (2018). efficacy of a mindfulnesshttps://doi.org/10.2196/jmir.8.2.e9 https://doi.org/10.1016/j.brat.2017.05.004 https://doi.org/10.2196/mhealth.2733 https://doi.org/10.1089/tmj.2013.0214 https://doi.org/10.1080/03069880902957031 https://doi.org/10.1371/journal.pone.0071325 https://doi.org/10.1186/s40359-021-00520-x https://doi.org/10.2196/mhealth.3422 https://doi.org/10.2196/25372 borjalilu| the efficacy of the persian version of the mindfulness-based stress management app (aramgar) for college’s mindfulness skills and perceived stress 16 international journal of islamic educational psychology, 4(1), 2023 based mobile application: a randomized waiting-list controlled trial. mindfulness, 9(1), 187-198. https://doi.org/10.1007/s12671-017-07617 villani, d., grassi, a., cognetta, c., toniolo, d., cipresso, p., & riva, g. (2013). self-help stress management training through mobile phones: an experience with oncology nurses. psychological services, 10(3), 315. https://psycnet.apa.org/doi/10.1037/a0026459 walsh, k. m., saab, b. j., & farb, n. a. (2019). effects of a mindfulness meditation app on subjective well-being: active randomized controlled trial and experience sampling study. jmir mental health, 6(1), e10844. https://doi.org/10.2196/10844 https://doi.org/10.1007/s12671-017-0761-7 https://doi.org/10.1007/s12671-017-0761-7 https://psycnet.apa.org/doi/10.1037/a0026459 https://doi.org/10.2196/10844 _______________________________________________ international journal of islamic educational psychology vol. 2, no. 1, june 2021 doi: https://doi.org/10.18196/ijiep.v1i2.11209 islamic education movie: character learning through nussa-rara movie 1fathayatul husna*, 2ratna sari dewi 1sekolah tinggi ilmu sosial dan ilmu politik al washliyah banda aceh, indonesia 2school of education, university of tampere, finland *corresponding email: fathayatulhusna@gmail.com citation: husna, f., & dewi, r. s. (2021). islamic education movie: character learning through nussa-rara movie. international journal of islamic educational psychology, 2(1), 36-52. doi: https://doi.org/10.18196/ijiep.v1i2.11209 a r t i c l e i n f o a b s t r a c t article history received, 03/03/2021 revised, 05/04/2021 accepted, 06/04/2021 this article examines the islamic cartoon film nussa and rara. the author used nussa and rara as a window to see the emergence of islamic cartoon films. its strengths are in conveying educational values to children and as a learning medium to build character education for children aged 12 years and under. to explain this phenomenon, the author employed the content analysis method and combined it with relevant data; those were strengthened by many research results and literature studies. through this method, the author showed that nussa and rara movie shares islamic value in each segment, such as the value of honesty, asking for prayers on time, respecting neighbors, and so on. the author tried to see how every figure, especially umma as nussa and rara’s mother, explains and exemplifies how to be a good muslim. through this article, it could be concluded that films are not always judged to have a negative impact on the audience. even films can contribute as a medium for education and dissemination of islamic da'wah. besides, through films, it can also contribute to building good character for children under 12 years of age. some learning methods that can be used are the many steps or methods that can be planted in children, such as the habituation and storytelling methods. these methods can be used to apply the values of faith, moral values, and worship values. thus, this article greatly contributes to enriching academic discourse related to character learning for children under 12 years of age. this article concluded that the nussa and rara cartoon film really strives to spread islamic da'wah and build children's character from an early age with daily customs and begin to familiarize children to apply the values of islamic teachings perfectly. this is an open access article under the cc–by-sa license. keywords educational film nussa and rara islamic education character building mailto:fathayatulhusna@gmail.com http://creativecommons.org/licenses/by-sa/4.0/ husna & dewi | islamic education movie: character learning through nussa-rara movie 37 international journal of islamic educational psychology, 2(1), 2021 introduction in the last two decades, technology has become the primary concern of people globally in all parts of the world. technology was created as the latest breakthrough tool to help and facilitate every human job. technology also increasingly gives a vast space to be developed and updated regularly. for example, radio communication tools are slowly evolving in the form of applications that can be accessed easily via smartphones. this form of development also involves a number of types of devices, even in renewable forms. questioning the development of technology is not only related to communication tools. technology is also developing in new forms and facilities, such as audiovisual type content creation (li & lau, 2020). this type can be found in the form of short videos, video blogs (vlog), films, and so on. in the manufacturing stages and processing techniques, more recent developments are needed. it is done with the aim that the results can be enjoyed as well as possible. the results of making a suitable film or video will greatly affect the target of delivering information (hanifawati et al., 2019). for example, someone will laugh if the video content presents humor. meanwhile, someone will feel sad if the video content presents elements of sadness by the players. it shows the efforts and strategies made through the film so that the message in the film can be accepted and enjoyed by the audience. a number of academics have studied the discourse regarding the strategy of making films and their impact on the audience. films are produced and packaged to include specific messages to the audience. films also impact each viewer, be it psychological, social, or other impacts (oktavianus, 2015). film or video has an influence on fulfilling the rights of each audience. apart from being a means of entertainment, films or videos can also increase solidarity among community groups (ginanjar & saleh, 2020). besides, films have a strong influence on a person's behavior, one of which is among children (desti, 2005). based on some of the previous research results, it can be seen that films have a considerable influence in attracting the audience’s attention depending on what message they want to convey. not only conveying the story’s contents from the film but also trying to arouse feelings and attract the audience's sympathy to empathize with each story presented (goodwin et al., 2021). however, the presentation of each video content also needs to be filtered so that the content aimed at each segment is well-targeted for each age category. seeing the sophistication of current technological developments, the author argues that technology, especially films, can also convey less friendly information to children. for example, without parental supervision, it is feared that children will be free to access video content on television or smartphones. this phenomenon has been found in many information sources. thus, children need to be given special attention to access video/film content according to their age. husna & dewi | islamic education movie: character learning through nussa-rara movie 38 international journal of islamic educational psychology, 2(1), 2021 moreover, the development of information dissemination in the form of videos is reasonably fast; until now, youtube is still the first rank of social media most accessed by people in indonesia. every second, youtube is successfully watched by millions of people from all over the world. the content displayed is also very diverse, starting from daily life, cooking content, education, etc. the massive number of youtube account users has made youtube one of the most popular and actively accessed social media by the whole world (riyanto, 2020). the content mainly found on the youtube platform is entertainment content. meanwhile, most of the content that contains educational value is still inadequate in the form of visuals, so it seems stiff. it is one factor that entertainment content is still favored by the public, especially in indonesia. it then raises concerns for everyone, especially children. specifically, since the covid-19 pandemic, smartphones have become one of the favorite things for children (maria & novianti, 2020). children can freely use the smartphone owned by their parents or their families. in fact, some of them may already have their smartphones. concerns raised are related to the type of information and content that children freely access. hence, it is a big task for every parent and family environment to control the viewing and information accessed by children. videos or films are one type of information widely accessed by every society, including children (franco, 2020). however, not all types of informational content presented contain educational value and are child-friendly. there are still many videos that allude to negative elements. it will be very easily absorbed by children in a short time, and it is feared that it will be easily imitated by children. although not all videos contain negative values, many parties pay special attention to trying to produce quality shows that contain educational value for children. some examples of educational films for children can be found in the cartoon zootopia, how to train your dragon, kung fu panda, coco, etc. zootopia, a cartoon that tells the story of a rabbit who dreams of becoming a police officer (septiana, 2020). the cartoon film how to train your dragon tells the story of a boy who manages to catch a rare dragon (putri, 2019). the educational value conveyed from these two cartoon films is about an unyielding attitude to realize dreams and aspirations. the example of the cartoon film above, in general, shows concern for educating children. however, several other examples of cartoons show another additional focus: the inclusion of spiritual values in them, such as syamil and dodo, upin and ipin, adit and sopo jarwo, nussa and rara, and so on. the example of this islamic cartoon film generally tells about the application of islamic teachings in everyday life (aulia, 2019). unlike some examples of islamic cartoon films above, the author found the novelty of other islamic cartoon film production, such as nussa and rara, riko the series, and omar and hana. these three islamic cartoons are packaged in different ways and ideas. nussa and rara film is the videos produced by little husna & dewi | islamic education movie: character learning through nussa-rara movie 39 international journal of islamic educational psychology, 2(1), 2021 giant. this video is packaged in the form of a short video about five minutes long and is broadcast every friday on the youtube platform. the novelty offered is to design the appearance of a character as someone who has disabilities (sariyanti, 2020; zamakhsari et al., 2020). meanwhile, riko and the series tell about a boy with his robot that always finds out the uniqueness of the universe and relates it with islamic knowledge (aisyah, 2020). besides, omar and hana talk about two small children singing while accompanied by their parents (dermawan, 2020). each episode produced contains values of kindness, such as helping fellow humans, cherishing animals, and being obedient to both parents. of the three islamic cartoons above, the writer was interested in studying the cartoon films nussa and rara. this film shows a unique side that is different from other islamic cartoon films. nussa and rara's movie shows how a boy accepts reality as a disability(“biography,” n.d.; demillah, 2019; sariyanti, 2020). his mother is called umma, and his young sister’s name is rara; both always support his mobility every day. besides, nussa showed as a unique figure. through this figure, the situation can build curiosity and a feeling that there is another condition out there. through nussa and rara's videos, the author argues that the presence of this video is in line with islam’s development in indonesia. it also goes along with the technology and information developments. it is related to the research results of several researchers. the technological developments also strongly support islam’s development in indonesia (rustandi, 2019; zaini, 2015). besides, technology is essential as a factor for islam’s development in indonesia and as a medium for islamic learning (cahyono & hassani, 2019). the development of this technology is used as a medium for spreading islamic da'wah values to all spheres of society in indonesia, including the children. apart from being a form of effort to spread islamic preaching, it is also an effort to show identity as a muslim. based on the explanation, the author used nussa and rara's videos as a window to examine some discourses in this paper, namely, to see how islamic cartoon videos emerged in indonesia, how islamic cartoon videos pack islamic educational and teaching values, and how islamic cartoon videos can be used as educational media for children. therefore, this paper is divided into several subchapters according to the questions above. research methods this research was conducted using a qualitative descriptive method. the author employed the content analysis technique to analyze the film content of the rara and nussa video. the author utilized this approach as one of the best ways to minimize physical contact during the covid-19 pandemic. the author observed every nussa and rara video content uploaded on the nussa official youtube platform. the author also observed the content uploaded on instagram @nussaofficial social media. then, the author categorized the data according to husna & dewi | islamic education movie: character learning through nussa-rara movie 40 international journal of islamic educational psychology, 2(1), 2021 the explanation section. the online data collection steps consisted of collecting references related to this paper’s theme. besides, researchers also collected data from nussa and rara's videos and articles containing information regarding nussa and rara. the author also strengthened any data with academic studies of several research results. nussa and rara movie is one islamic video cartoon that the author used as a window to see discourse on the emergence of islamic cartoon videos in indonesia, the power of audio-visual as an educational medium and teaching practices, and the inculcation of islamic educational values for children. these three discourses are the researcher’s focus in this paper. results and discussion a. the power of film as educational media the development of technology and information media offers changes in every line of people's lives. these changes also have a good and bad impact on the development of social life (suud, 2017). for example, technology offers developments in agriculture, namely in the form of rice cutting machines. this machine replaces the field plowing process, which initially used the services of buffalo. technological developments also offer convenience in the field of education, for example, the offer of convenience to continue the learning and teaching process online. this phase has been experienced by the whole world community starting in 2020 due to the covid-19 pandemic (li & lalani, 2020). not only that, but the offer of technological developments also extends to learning in children, for example, by bringing up a number of the latest learning media, such as the use of smartphones as 3d image detectors to view cartoon images (hayyunuski, 2019). besides, technology also offers learning to children through films that are specifically designed as child-friendly shows. furthermore, not all films bring negative influences; even many films today have been packaged as well as possible and presented according to the flow of goodness. several scholars have discussed this in their research, as presented by dody ginanjar and amirudin saleh, and nisa khairuni. it was explained that there are still many films for the children's category; it is necessary to pay attention to the educational values (ginanjar & saleh, 2020). both said that the production of films with educational values could minimize the negative impacts on the community. besides, faidah explained that the negative impact of video or film content containing negative values greatly affected the community's behavior, including children (khairuni, 2016). from some research results above, it can be seen that films could also have a positive influence on each viewer, depending on the storyline being told. this positive influence is felt not only by certain circles such as parents but also among children. hence, it needs special attention to children, which then poses challenges for filmmakers. filmmaking according to the children's category places great importance on educational values. educational values are essential husna & dewi | islamic education movie: character learning through nussa-rara movie 41 international journal of islamic educational psychology, 2(1), 2021 to be packaged as well as possible and played by a character who fits the category of children (ngatman & fatimah, 2018). regarding teaching children through educational films, learning through films offers many benefits for children's knowledge, including cognitive benefits, psychomotor benefits, and affective benefits (rikarno, 2015). besides, the film is one of the best learning techniques used to teach science to children (hasanah, 2018). the technique of watching films is included in the steps for implementing active story repetition in children. this technique can be done by choosing educational films, providing assistance while watching, provoking children to ask many questions, and asking again about the contents of the educational films being watched. besides, asking in this storytelling activity can provide various benefits, such as developing children's imagination, enriching experiences, sharpening concentration power, enriching vocabulary, sharpening comprehension, practicing recognizing goodness values, and honing listening skills (hasanah, 2018). further, character learning needs some steps or methods to build children’s intuition, such as exemplary method, habituation method (rouzi et al., 2020), field trip method, and storytelling method (hadisi, 2015). through watching a movie, character learning can also be applied to children. watching a movie is included in the section on the storytelling method. besides, character learning through watching movies also can be applied in the habituation method. both methods can be used as a way to plant or build good character in children (khaidir & suud, 2020). besides, character learning can use additional steps, such as building a safe learning environment without threats, involving knowing and loving the good, exemplifying kind action, and others (hadisi, 2015 ). these ways can support children’s activeness to accept and stimulate thoughts and feelings. it shows that children can absorb knowledge through educational films, one of which is like cartoons. cartoons are designed with various types of characters that are close to children's characters. many cartoon films containing education are upin and ipin, adit and sopo jarwo, 7 cars, coco, and other cartoons. some of these films have succeeded in attracting children and families’ attention. this type of cartoon is found in some television broadcasts. however, parents and families have a huge role in filtering the types of educational cartoon films appropriate for children to watch since it also impacts the children’s development and character building. b. the emergence of islamic cartoon film in recent years, islamic cartoon films have appeared on various mass media and social media. islamic cartoon films appear in various forms and characters, such as riko the series, nussa and rara, upin and ipin, omar and hana, etc. each of these shows has a purpose and packs a different message. although the aim is the same, namely being child-friendly, each type of spectacle carries a different storyline. for example, nussa and rara physically show concern for people with husna & dewi | islamic education movie: character learning through nussa-rara movie 42 international journal of islamic educational psychology, 2(1), 2021 disabilities. it can be seen from the figure of nussa, who is designed as a boy using prosthetic limbs to walk and run. the development of islamic cartoons is in line with the development of islam in indonesia. the development of islam in indonesia can be seen from the development of islam in indonesia since the collapse of the new order regime (azra, 2004). during the new order era, islamic attributes were prohibited from appearing in the public space. on the contrary, when this regime collapsed, the muslim community received a lot of support and freedom to use islamic attributes when in public spaces. for example, other freedom has also been evident in the large number of muslim women wearing headscarves to cover their heads. another interesting thing is that many young people have been spreading islamic da'wah through various media, such as writing. this practice was carried out by asma nadia and her team with one of the famous bulletins at the time, annida (kailani, 2012). the development of islam in other fields can also be seen from the number of public figures such as muslim female artists wearing headscarves when acting in soap operas or films. islamic da'wah messages packaged and presented through the media have been researched and studied by a number of researchers, such as eko sumadi and fadly usman. eko sumaidi explained that social media had a positive power to spread islamic da'wah content (sumadi, 2016). however, in conveying islamic da'wah through the media, it is necessary to see and pay attention to ethics and norms in using social media. besides, fadly usman also said that currently, online media is one of the best alternative media to convey the da'wah of islam (usman, 2016). recently, films have become one of the competent media for spreading islamic da'wah. not a few film production houses package islamic da'wah messages in the films they produce. each character's role is supported by wearing clothes to cover their aurat (body parts [required by islam] to be covered). apart from that, the film also features snippets of verses from the al-quran and the hadith of the prophet muhammad sallallahu 'alayhi wassalam. for example, the film ketika cinta bertasbih, ayat-ayat cinta, iqra’ and so on, these films were produced aimed explicitly at muslims and muslim women. the film ketika cinta bertasbih depicts the story of a sister (muslim woman) who takes care of herself and is obedient to islamic teachings (sawita, 2021). this muslim woman has been continuing her education at the master’s level. then, she married a man with a bachelor's degree in egypt. besides, the film ayat-ayat cinta (muhyidin, 2020). tells the story of a muslim woman who is willing and allows her husband to practice polygamy with a woman who has converted to islam. based on the explanation above, it can be seen that the islamic films above generally show daily life as a muslim. however, the target segment is adults. it is good for everyone to watch but seems inappropriate for children to watch. it is one of the writer's arguments with the theme of child-friendly islamic films. husna & dewi | islamic education movie: character learning through nussa-rara movie 43 international journal of islamic educational psychology, 2(1), 2021 islamic films given priority to children aged 12 years and under are still rarely found in various media types. so far, the author has only found a number of islamic films in cartoon categories for children, such as upin and ipin, omar and hana, riko the series, and nussa and rara, as well as other islamic cartoons. each of these films is designed in the form of cartoon visuals, and the character selection is also close to the ages of children 12 years and under. each type of islamic cartoon film is unique. picture 1. nussa and rara picture 2. omar and hana picture 3. riko the series from the three examples of islamic cartoon films above, the author took the example of nussa and rara. the islamic cartoon film nussa and rara was designed to show the physicality of a boy named nussa who is walking assisted with the use of prosthetic legs. he was told that he was born as a child with a physical disability. picture 4. physical appearance nussa and rara based on the picture above, it is known that the design of the nussa and rara films is played by two main characters, namely nussa and rara. nussa is physically shown as a boy wearing a green robe and wearing a white cap. husna & dewi | islamic education movie: character learning through nussa-rara movie 44 international journal of islamic educational psychology, 2(1), 2021 meanwhile, rara was designed to wear a yellow robe and a red headscarf. physically, nussa and rara show character as muslim children. it is also strengthened by the support for the inclusion of pieces of the quran and hadith verses. the explanation above reveals that the emergence of islamic cartoon films, especially in indonesia, is a form of democracy in indonesian society to appreciate works. apart from that, the writer argues that this islamic cartoon film appeared to show identity as muslim. thus, every muslim audience, especially children, can directly find the harmony of their identity as a muslim by watching this islamic cartoon. on the other hand, the emergence of islamic cartoons is also an effort to minimize the viewing that is not suitable for children to access. c. children’s character-building based on islamic concept through nussa and rara film efforts to build and shape children's character require several strategies. each strategy has different techniques and advantages from one another. several researchers have studied strategies in building and shaping character in early childhood. building character in children needs several strategic designs, such as recognizing the parents’ needs and desires, developing a vision, mission, and goals, establishing character values, compiling quality assurance in children (nuha et al., 2021), planning cultural activities in children, launching character activity program, and proclaiming assessment (wiyani, 2017). wiyani explained that some of these strategies could be applied well in school, such as in kindergartens (tk). furthermore, muhammad khairul basyar explained that immersion and character-building strategy in children is very dependent on educators, such as musyrif (mentors) (basyar, 2020). basyar explained that a musyrif could plan several strategies to shape children's character, namely internal and external strategies. the internal strategy includes planning, introduction, implementation, supervision, reward or punishment, and evaluation (basyar, 2020). meanwhile, the external strategy includes introducing, monitoring, and evaluating jointly carried out with parents and families. it does not stop there; instilling character values in children also needs to involve the spiritual side of religion. hakim explained the importance of imparting islamic character values in children (hakim, 2017). according to him, muslims are vital to pay attention to the developing cultural developments at this time. this attention is done to filter the values’ levels related to islamic teachings and is essential to children. he also explained that the family is the most important educational institution in building and shaping islamic character values in children. based on some of the research results above, it can be seen that each party, both within the educational institution and in the family, has a big role to play in teaching and instilling character values in children. the strategies of each party differ from one another, but with the same goal of paying special attention to husna & dewi | islamic education movie: character learning through nussa-rara movie 45 international journal of islamic educational psychology, 2(1), 2021 children to become generations of character. the author argues that children really need various acceptable strategies to shape character values for themselves. these types of strategies are certainly not rigidly designed; adjustments need to be made so that every child feels happy and can receive all kinds of education properly. therefore, referring to some studies above, the author sees that it seems that character learning in children can also be seen and carried out with strategies through watching cartoon films. cartoons are generally designed to attract various groups’ attention, especially children. however, not all children's cartoons can convey moral values and character learning in them since, in fact, some cartoon films are not suitable for children to watch. cartoon films are also designed using characters that are very close to children (niata, 2020). for example, the characters used have children's voices and body measurements. the language style and speech-language are also adapted to the children's speaking style. it is one of the tricks to attract children's attention. behind the many cartoon productions, especially in indonesia, there are also many types of cartoons that teach religious-spiritual values, one of which is teaching islamic values (winarto et al., 2020). one of the islamic cartoon films produced by the younger generation in indonesia is the nussa and rara films. this film is part of a short video with an average duration of about five minutes. every week, these cartoon files will be uploaded on youtube social media on the nussa official account. the nussa and rara films have been established and produced since 2018. this film is produced with the concept of fun-edutainment, namely the production of films based on education, and is still packaged with a funny concept according to children (“biography,” n.d.). this film was produced by the little giant animation studio. the main character highlighted through this film is a boy named nussa. physically, he looks perfect, but he is assisted by an artificial leg on his left leg to help him walk. he is described as a child who was born with a disability. the concept of disability displayed in nussa's figure provides experience and learning that god has created every human being perfect, of course, with their respective strengths and weaknesses (munir & rokhmah, 2020). through this description, moral values are implemented. moral values are related to attitude, character, and behavior (azizah & setiana, 2016). besides, the value to be conveyed is also about tolerance. this tolerance is built by inviting children to understand to stay good with others who seem to have inequalities with themselves. moreover, the character rara is depicted as a little girl wearing a yellow robe and a red headscarf. she plays the character of nussa's younger sister, who has a hobby of watching, playing, and raising a cat named antta (“biography,” n.d.). the character is described as cheerful but often makes carelessness, such as using her mother's make-up equipment. besides, the characters nussa and rara are depicted as being closely related to children's characters. however, both are also husna & dewi | islamic education movie: character learning through nussa-rara movie 46 international journal of islamic educational psychology, 2(1), 2021 picture 7. giving explanation about allah’s decision and the way to accept picture 5. the explanation qodarullah wamasya’a fa’ala picture 6. giving explanation takdir allah accompanied by umma as their biological mother and friends named syifa and abdul. the characters of nussa and rara are described as very neutral and talk about their daily lives. for example, in an episode entitled "nussa: qodarullah wamasya'a fa'ala". in the episode, it talks about the destiny of allah. based on the three pictures above, umma explains the destiny of allah, namely through the sentence qodarullah wamaasya'a fa'ala. umma tries to explain the sentence, namely, "this is the destiny of allah and what he wants him to do." umma tries to give understanding to nussa and rara that whatever happens in this world is the strict will of allah. in this episode, umma tries to implement aqidah value to nussa that all that happened in this world is allah’s destiny (azizah & setiana, 2016). through aqidah's value, it teaches nussa that humans have the strength of heart to believe in allah. one of the films entitled qodarullah wamaasya'a fa'ala tells the story of nussa and rara’s father or better known as abba, working far away from the residence of nussa and rara. the two complain about abba, who never comes home and only communicates via smartphone. therefore, in picture 7, umma also explains that abba's work is a form of allah's destiny. umma also adds that abba does a good job according to allah. in addition to showing umma's role in presenting an explanation of allah's husna & dewi | islamic education movie: character learning through nussa-rara movie 47 international journal of islamic educational psychology, 2(1), 2021 destiny, the nussa film entitled qodarullah wamaasya'a fa'ala also features supporting sentences as below. picture 8. additional sentence of qodarullah wamaasya’a fa’ala words based on the pictures above, it indicates that building and shape children's character requires many strategies. one strategy that can be done is by packaging educational messages through films, primarily through cartoons (sariyanti, 2020). through this statement, worship value can be implemented in children. this value teaches that allah has a will, and humans do not have will like him (azizah & setiana, 2016). thus, allah is the only god who deserves to be worshiped. the cartoon film nussa and rara can be used as an example of a strategy for forming islamic characters in children. children are not only taught about goodness but also need to be taught about islamic teachings. in this case, parents or families play a major role in introducing the values of islamic teachings to children. from an early age, children need to be introduced to islamic principles, such as the importance of knowing the provisions and will of allah, manners in daily life, filial piety to their parents, and other rules. it will be easily absorbed by the child quickly and precisely. another example can be seen from the image below. picture 9. additional sentence of qodarullah wamaasya’a fa’ala the picture above shows the nussa and rara film with the words "and nussa is proud of abba, even though nussa and abba are far away, but abba is close here." this sentence indicates that the distance between abba and nussa does not matter husna & dewi | islamic education movie: character learning through nussa-rara movie 48 international journal of islamic educational psychology, 2(1), 2021 when abba is always in nussa's memory. the lesson that can be conveyed to children is that the closeness of children and parents is crucial to be maintained. children also need to know what it means to be devoted to their parents. children need to know the figure of their mother and father and the closeness they build. it can gradually hone the children's minds and build the character of goodness and islamic values. conclusion islamic cartoon films are a method that can be used as a learning medium for children. visually, every educational value packaged in the film will be easily accepted by children, especially children under 12 years of age. the nussa and rara cartoon film is one of the islamic cartoon film productions from indonesia. this film is produced showing identity not only as part of islam but also as part of a learning medium for children. nussa and rara are designed as two children figure whom umma guides in their daily lives to practice the values of islamic teachings. the islamic cartoon film nussa and rara is a role model for parents to teach islamic values to children. children will receive the values of goodness and science-based on islam and cannot be separated from everyday life. hence, children will easily apply and imitate the behavior displayed by nussa and rara. besides, many steps or methods can be planted in children through this movie, such as the habituation and storytelling methods. through both methods, every segment or story in the nussa-rara movie shares an islamic story and its value, such as faith values, moral values, and worship values. from the opening, each episode of the nussa-rara movie always begins the story of general children’s behavior. then, umma always asks nussa and rara to do everything under the way of islam. this condition can be an inspiration to parents to share the story or exemplify the islamic value. from repeated parents’ behaviors, children can imitate it and get used to it every day. reference aisyah, l. s. n. (2020). semiotic analysis of animated tv series “riko: jarak matahari-bumi” as an educational media for children. jurnal publiprener: politeknik negeri media kreatif, 8(2), 32. https://doi.org/10.46961/jip.v8i2.157 aulia, s. n. (2019). 5 kartun islami yang bisa jadi teladan anak-anak. retrieved april 3, 2021, from idn times website: https://www.idntimes.com/life/family/syarifah-noer-aulia-1/filmkartun-islami-anak-anak/5 azizah, a., & setiana, l. n. (2016). karakter tokoh dalam novel “langit merah berkabut merah karya geidurrahman al-mishry” berbasis nilai-nilai karakter religius dan implikasinya dalam pembelajaran sastra di madrasah https://doi.org/10.46961/jip.v8i2.157 https://www.idntimes.com/life/family/syarifah-noer-aulia-1/film-kartun-islami-anak-anak/5 https://www.idntimes.com/life/family/syarifah-noer-aulia-1/film-kartun-islami-anak-anak/5 husna & dewi | islamic education movie: character learning through nussa-rara movie 49 international journal of islamic educational psychology, 2(1), 2021 aliyah. jurnal: refleksi edukatika, 7(1), 81. https://doi.org/10.24176/re.v7i1.1815 azra, a. (2004). political islam in post-indonesia. in v. hooker & a. saikal (eds.), islamic perspektives on the new millenium (p. 138). singapore: iseas publication. https://doi.org/10.1355/9789812305367-010 basyar, m. k. (2020). membentuk karakter kepemimpinan dan kemandirian pada siswa boarding school dengan strategi musyrif. alignment: journal of administration dan educational management, 3(2), 120. https://doi.org/10.31539/alignment.v3i2.1375 biography. (n.d.). retrieved february 22, 2021, from nussa official website: https://www.nussaofficial.com/ cahyono, g., & hassani, n. (2019). youtube: seni komunikasi dakwah dan media pembelajaran. jurnal dakwah, 23. https://doi.org/10.24260/alhikmah.v13i1.1316 demillah, a. (2019). peran film animasi nussa dan rara dalam meningkatkan pemahaman tentang ajaran islam pada pelajar sd. jurnal interaksi, 3(2). http://dx.doi.org/10.30596%2finteraksi.v3i2.3349 dermawan. (2020). belajar islam bersama “omar dan hana.” retrieved april 3, 2021, from replubika website: https://www.republika.id/posts/4589/belajar-islam-bersama-omar-hana desti, s. (2005). dampak tayangan film di televisi terhadap perilaku anak. jurnal komunikologi, 2(1), 1. franco, t. (2020). adakah cara menyelamatkan anak-anak dari konten negatif media sosial? retrieved february 18, 2021, from bbc news indonesia website: https://www.bbc.com/indonesia/majalah-54949580 ginanjar, d., & saleh, a. (2020). pengaruh intensitas menonton film animasi “adit sopo jarwo” terhadap interaksi sosial anak sekolah dasar. jurnal komunikasi pembangunan, 18(1), 43. http://dx.doi.org/10.46937/18202028110 goodwin, j., saab, m. m., dillon, c. b., kilty, c., mccarthy, a., o’brien, m., & philpott, l. f. (2021). the use of film-based interventions in adolescent mental health education: a systematic review. journal of psychiatric research, 137, 158-172, https://doi.org/10.1016/j.jpsychires.2021.02.055 hadisi, l. (2015). pendidikan karakter pada anak usia dini. jurnal al-ta’dib, 8(2), 63–65. hakim, a. l. (2017). membangun karakter bangsa melalui implementasi pendidikan karakter islami dalam keluarga. ta’dib: jurnal pendidikan islam, 6(1), 177. https://doi.org/10.29313/tjpi.v6i1.2580 hanifawati, t., ritonga, u. s., & puspitasari, e. e. (2019). popularitas merek di https://doi.org/10.24176/re.v7i1.1815 https://doi.org/10.1355/9789812305367-010 https://doi.org/10.31539/alignment.v3i2.1375 https://www.nussaofficial.com/ https://doi.org/10.24260/al-hikmah.v13i1.1316 https://doi.org/10.24260/al-hikmah.v13i1.1316 http://dx.doi.org/10.30596%2finteraksi.v3i2.3349 https://www.republika.id/posts/4589/belajar-islam-bersama-omar-hana https://www.bbc.com/indonesia/majalah-54949580 http://dx.doi.org/10.46937/18202028110 https://doi.org/10.1016/j.jpsychires.2021.02.055 https://doi.org/10.29313/tjpi.v6i1.2580 husna & dewi | islamic education movie: character learning through nussa-rara movie 50 international journal of islamic educational psychology, 2(1), 2021 sosial media: analisis pengaruh waktu, konten dan interaksi merek. esesnsi: jurnal bisnis dan manajemen, 9(1), 18. https://doi.org/10.15408/ess.v9i1.9037 hasanah, u. (2018). strategi pembelajaran aktif untuk anak usia dini. insania, 23(2), 216. https://doi.org/10.24090/insania.v23i2.2291 hayyunuski, r. d. (2019). 5 aplikasi terbaik pengubah gambar 2d menjadi 3d secara instan. retrieved february 18, 2021, from idn times website: https://www.idntimes.com/tech/trend/rangga-diohayyunuski/aplikasi-pengubah-gambar-2d-menjadi-3d-c1c2/3 kailani, n. (2012). forum lingkar pena and muslim youth in contemporary indonesia. review of indonesian and malaysian affair, 46(1), 33–53. https://search.informit.org/doi/10.3316/informit.984332214396280 khaidir, e., & suud, f. m. (2020). islamic education in forming students' characters at as-shofa islamic high school, pekanbaru riau. international journal of islamic educational psychology, 1(1), 50-63. https://doi.org/10.18196/ijiep.1105 khairuni, n. (2016). dampak positif dan negatif sosial media terhadap pendidikan akhlak anak. jurnal edukasi, 2(1), 91. http://dx.doi.org/10.22373/je.v2i1.693 li, c., & lalani, f. (2020). the covid-19 pandemic has changed education forever. this is how. retrieved february 18, 2021, from world economic forum website: https://www.weforum.org/agenda/2020/04/coronaviruseducation-global-covid19-online-digital-learning/ li, h., & lau, s. k. (2020). a review of audio-visual interaction on soundscape assessment in urban built environments. applied acoustics, 166, 107372. https://doi.org/10.1016/j.apacoust.2020.107372 maria, i., & novianti, r. (2020). efek penggunaan gadget pada masa pandemi covid-19 terhadap perilaku anak. atfaluna: journal of islamic early childhood education, 3(2), 74. https://doi.org/10.32505/atfaluna.v3i2.1966 muhyidin, a. (2020, november). nilai-nilai pendidikan islam dalam novel ayatayat cinta karya habiburrahman el shirazy dan implikasinya bagi pembelajaran bahasa indonesia di ma. in prosiding seminar nasional pendidikan fkip (vol. 3, no. 1, pp. 109-119). munir, m., & rokhmah, u. n. (2020). character education values in the children's animated movie channel youtube nussa official/nilai-nilai pendidikan karakter dalam film animasi anak channel youtube nussa official. almudarris: journal of education, 3(1), 56-65. http://dx.doi.org/10.32478/almudarris.v3i1.389 ngatman, n. & fatimah, s. (2018). analisis film kartun “cloud bread” sebagai media pengenalan kata baku dan pendidikan karakter anak. dwija cendekia: https://doi.org/10.15408/ess.v9i1.9037 https://doi.org/10.24090/insania.v23i2.2291 https://www.idntimes.com/tech/trend/rangga-dio-hayyunuski/aplikasi-pengubah-gambar-2d-menjadi-3d-c1c2/3 https://www.idntimes.com/tech/trend/rangga-dio-hayyunuski/aplikasi-pengubah-gambar-2d-menjadi-3d-c1c2/3 https://search.informit.org/doi/10.3316/informit.984332214396280 https://doi.org/10.18196/ijiep.1105 http://dx.doi.org/10.22373/je.v2i1.693 https://www.weforum.org/agenda/2020/04/coronavirus-education-global-covid19-online-digital-learning/ https://www.weforum.org/agenda/2020/04/coronavirus-education-global-covid19-online-digital-learning/ https://doi.org/10.1016/j.apacoust.2020.107372 https://doi.org/10.32505/atfaluna.v3i2.1966 http://dx.doi.org/10.32478/al-mudarris.v3i1.389 http://dx.doi.org/10.32478/al-mudarris.v3i1.389 husna & dewi | islamic education movie: character learning through nussa-rara movie 51 international journal of islamic educational psychology, 2(1), 2021 jurnal riset pedagogik, 2(2), 66. https://doi.org/10.20961/jdc.v2i2.25448 niata, r. l. t. (2020). character education values in frozen film produced by walt disney. jurnal pendidikan edutama. nuha, s. u., ismaya, e. a., & fardani, m. a. (2021). nilai peduli sosial pada film animasi nussa dan rara. jrpd (jurnal riset pendidikan dasar), 4(1), 17-23. https://doi.org/10.26618/jrpd.v4i1.4722 oktavianus, h. (2015). penerimaan penonton terhadap praktek eksorsis di dalam film conjuring. jurnal e-komunikasi, 3(2), 3. putri, v. m. (2019). 7 fakta how to train your dragon, film animasi yang lahirkan toothless. retrieved april 3, 2021, from detikhot website: https://hot.detik.com/movie/d-4700626/7-fakta-how-to-train-yourdragon-film-animasi-yang-lahirkan-toothless rikarno, r. (2015). film dokumenter sebagai sumber belajar siswa. ekspresi seni: jurnal ilmu pengetahuan dan karya seni, 17(1), 129. http://dx.doi.org/10.26887/ekse.v17i1.71 riyanto, a. d. (2020). hootsuite (we are social): indonesian digital report 2020. retrieved december 9, 2020, from hootsuite we are indonesia website: https://andi.link/hootsuite-we-are-social-indonesian-digital-report-2020/ rouzi, k. s., afifah, n., hendrianto, c., & desmita, d. (2020). establishing an islamic learning habituation through the prophets’ parenting styles in the new normal era. international journal of islamic educational psychology, 1(2), 101-111. https://doi.org/10.18196/ijiep.v1i2.9638 rustandi, r. (2019). cyberdakwah: internet sebagai media baru dalam sistem komunikasi dakwah islam. nalar: jurnal peradaban dan pemikiran islam, 3(2), 84. https://doi.org/10.23971/njppi.v3i2.1678 sariyanti, l. (2020). nussa dan rara: media baru keluarga millenial belajar agama. in s. i. shadiqin (ed.), kliknomik: islam moderat, anak muda dan media sosial (p. 79). banda aceh: bandar publishing. sawita, n. (2021). nilai-nilai islam dalam novel ketika cinta bertasbih karya habiburahman el shirazy (doctoral dissertation, universitas jambi). septiana, t. (2020). 5 kartun yang pas untuk anak, banyak pelajaran baiknya. retrieved april 3, 2021, from kontan.co.id website: https://lifestyle.kontan.co.id/news/5-film-kartun-yang-pas-untuk-anakbanyak-pelajaran-baiknya?page=all sumadi, e. (2016). dakwah dan media sosial: menebar kebaikan tanpa diskriminasi. at-tabsyir: jurnal komunikasi penyiaran islam2, 4(1), 173. http://dx.doi.org/10.21043/at-tabsyir.v1i2.2912 suud, f. m. (2017). pengembangan keterampilan sosial anak usia dini analisis psikologi pendidikan islam. journal al-manar, 6(2), 227-253. https://doi.org/10.20961/jdc.v2i2.25448 https://doi.org/10.26618/jrpd.v4i1.4722 https://hot.detik.com/movie/d-4700626/7-fakta-how-to-train-your-dragon-film-animasi-yang-lahirkan-toothless https://hot.detik.com/movie/d-4700626/7-fakta-how-to-train-your-dragon-film-animasi-yang-lahirkan-toothless http://dx.doi.org/10.26887/ekse.v17i1.71 https://andi.link/hootsuite-we-are-social-indonesian-digital-report-2020/ https://doi.org/10.18196/ijiep.v1i2.9638 https://doi.org/10.23971/njppi.v3i2.1678 https://lifestyle.kontan.co.id/news/5-film-kartun-yang-pas-untuk-anak-banyak-pelajaran-baiknya?page=all https://lifestyle.kontan.co.id/news/5-film-kartun-yang-pas-untuk-anak-banyak-pelajaran-baiknya?page=all http://dx.doi.org/10.21043/at-tabsyir.v1i2.2912 husna & dewi | islamic education movie: character learning through nussa-rara movie 52 international journal of islamic educational psychology, 2(1), 2021 https://doi.org/10.36668/jal.v6i2.11 usman, f. (2016). efektivitas penggunaan media online sebagai sarana dakwah. al-tsiqoh: jurnal ekonomi dan dakwah islam, 1(1), 1-8. winarto, w., syahid, a., & saguni, f. (2020). effectiveness the use of audio visual media in teaching islamic religious education. international journal of contemporary islamic education, 2(1), 81-107. https://doi.org/10.24239/ijcied.vol2.iss1.14 wiyani, n. a. (2017). perencanaan strategik pembentukan karakter anak usia dini di tk islam al-irsyad purwokerto. al-athfal: jurnal pendidikan anak, 3(2), 105. http://dx.doi.org/10.14421/al-athfal.2017.32-01 zaini, a. (2015). dakwah melalui televisi. at-tabsyir: jurnal komunikasi penyiaran islam, 3(1), 1. http://dx.doi.org/10.21043/at-tabsyir.v3i1.1642 zamakhsari, z., masruri, s., & sutrisno, s. (2020). self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta. international journal of islamic educational psychology, 1(2), 126146. https://doi.org/10.18196/ijiep.v1i2.9739 https://doi.org/10.36668/jal.v6i2.11 https://doi.org/10.24239/ijcied.vol2.iss1.14 http://dx.doi.org/10.14421/al-athfal.2017.32-01 http://dx.doi.org/10.21043/at-tabsyir.v3i1.1642 https://doi.org/10.18196/ijiep.v1i2.9739 _______________________________________________ international journal of islamic educational psychology vol. 3, no. 2, december 2022 doi: http://dx.doi.org/10.18196/ijiep.v3i2.14039 islamic parenting model to increase family literacy: a mixed method study septiyati purwandari*, aftina nurul husna, tawil tawil universitas muhammadiyah magelang, indonesia *corresponding email: septiyandari@ummgl.ac.id citation: purwandari, s., husna, a. n., & tawil, t. (2022). islamic parenting model to increase family literacy: a mixed method study. international journal of islamic educational psychology, 3(2), 111-129. http://dx.doi.org/10.18196/ijiep.v3i2.14039 a r t i c l e i n f o a b s t r a c t article history received : 21/02/2022 revised : 05/08/2022 accepted : 06/09/2022 this study aims to test the effectiveness of a new model of islamic parenting based on family religiousness to solve the low literacy issue in muslim families. using a mixed method with triangulation design, in study 1, the researchers conducted action research by delivering six sessions parent training program to 10 women with children aged ±11 years old, grouped into high and low-literate families. each session was followed with practice at home guided by facilitators. data were collected using interviews and parents’ reflection journals and were analyzed using content analysis. in study 2, concurrent to study 1, we conducted quasi-experimental research using one group pre-test and post-test design to test the model’s effectiveness. before and after the programs, we administered the family literacy questionnaire to the women and the literacy activity questionnaire to their children. the data were analyzed using wilcoxon signed rank test to test differences between pre-test and post-test scores. the program was perceived as impactful and highly appreciated by the participants, who expected its continuation in the future. the islamic parenting model effectively enhanced women’s family literacy in low literacy groups and children’s literacy activity in both groups. . keywords: family literacy, islamic parenting model, parent training program, mixed method design, triangulation design. copyright © 2022 ijiep this work is licensed under a cc by-sa 4.0 international license. http://dx.doi.org/10.18196/ijiep.v3i2.14039 mailto:septiyandari@ummgl.ac.id http://dx.doi.org/10.18196/ijiep.v3i2.14039 http://creativecommons.org/licenses/by-sa/4.0/ https://creativecommons.org/licenses/by-sa/4.0/ purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 112 international journal of islamic educational psychology, 3(2), 2022 introduction pew survey reported in 2015 that islam had 1.6 billion adherents, or 23% of the global population. more youths and high fertility rates characterize the muslim population compared to other religious groups (the future of world religions: population growth projections, 2010-2050, 2015). muslims’ household is the biggest, with an average of 6.4 individuals living in a family. eight in ten muslims live in asia and africa (middle east-north africa regions and southeast asia), where people tend to have large households and maintain an extended family. however, the number does not reflect prosperity and well-being. most muslims live in developing countries and struggle with economic difficulties (religion and living arrangements around the world, 2019). the financial issue later implicates education. on average, muslims have only 5.6 years of schooling (meanwhile, the global median is eight years). nearly 36% of muslim adults have no formal schooling, and only 8% have a post-secondary education (muslim educational attainment, 2016). lack of education generates literacy issues. the problem of illiteracy is significant in the most populous developing countries. among them are the muslim majority, i.e., bangladesh, egypt, indonesia, and pakistan (unesco institute for statistics, 2008). using data from programme for international student assessment (pisa) 2009, yusuf (2020) showed that overall average scores of all muslim majority countries in reading are lower than oecd’s average (only 395.7). students from turkey have the highest score (464), followed by dubai (uae, 459), jordan (405), tunisia (404), and indonesia (402). however, the gap is still wide compared to the global average, 493. low literacy is associated with low higher-order thinking skills. only 0.07% of muslim students can reach this level of thinking skills. most students cannot master fundamental knowledge and skills for the 21st century (yusuf, 2020), making it harder for young muslims to compete and improve their well-being. low literacy can indicate a school’s failure to provide high-quality teaching and to learn to read (yusuf, 2020). however, improving the literacy of children and young people is not solely the duty of educational institutions but also the family. using the framework from bronfenbrenner’s theory of the bio-ecological system, literacy development is thought to be emerging from the interaction of the individual and context. family plays a crucial role in a child’s microsystem in literacy development (rosa & tudge, 2013). interaction among children and family members is part of the proximal processes. according to bronfenbrenner, proximal processes are considered the primary driving force of development. proximal processes will have a greater chance of promoting outcomes of developmental competence in more stable and advantageous environments (rosa & tudge, 2013). based on this notion, improving muslim children’s literacy should be attempted by developing their parent’s literacy through a program targeted at the parent and children. this strategy has been widely used, e.g., by kim & riley (2014), by purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 113 international journal of islamic educational psychology, 3(2), 2022 giving homework to preschool parents to read to their children using the dialogic reading method. this program emphasized joint activity between parent and child significantly impacted children’s language development. other programs emphasized family-school and community partnership, connecting home and school (crawford & zygouris-coe, 2006), e.g., the parents and learning (pal) program for aboriginal community in queensland, australia, that aimed to engage parents as a partner with the school in children’s literacy learning (flückiger, diamond, & jones, 2012) and the family-centered literacy program that focused on language-related literacy and the effort to minimize culture shock experienced by a minority group in the usa (sink, parkhill, & marshall, 2005). literacy programs aimed to empower marginal groups and support education and academic achievement. however, literacy programs are few targeted at muslim communities and are conducted in collaboration with religious institutions. many muslims believe in religion and rely on spiritual guidance to solve problems. religion is considered the most critical aspect of life and becomes the motivation for various behaviors, including learning and reading. command to read is mentioned in the first revelation of the quran (96: 1), and it is followed by the notion that god teaches humankind by pen (96: 4). these highlight the importance of literacy, or the ability to read and write to gain and spread knowledge. thus, in the muslim case, faith may become the driving factor of behavioral change in parents and reinforce the commitment to literacy programs because it connects to one’s sense of morality. a program is transformative if it appeals to participants’ higher ideals and moral values to produce fundamental change (yahaya & ebrahim, 2016). participants will commit to the program if they perceive that improving family literacy is parents’ moral duty and obligation toward their children. given the importance of religion in promoting literacy through family involvement, a family literacy training program based on the islamic parenting model has been developed (tawil, purwandari, & alawiyah, 2019). islamic parenting refers to guidelines based on quran and hadith about managing family life righteously. it is consistent with the belief of muslims that islam is more than a religion but a way of life. islam regulates everyday practices, social relationships, and world views. thus, islamic parenting is more than raising children but transmitting a sense of right and wrong under islamic doctrine (franceschelli & o’brien, 2014). islam teaches the meaning of human existence and the purpose of marriage and building a family, parent-child relationship, rights and responsibilities of parents and children, and methods for parental discipline (akin, 2012). the principles of islamic teaching on family matters inspire several scholars to construct various parenting models to suit modern tastes and lifestyles. for example, “prophetic parenting” tries to model prophet muhammad’s parenting practices as a paradigm of character education (hairina, 2016; styawati, 2016). there is also “holistic parenting” as an islamic method of da’wah to internalize purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 114 international journal of islamic educational psychology, 3(2), 2022 islamic values and modify the behavior of youngsters with conduct disorder (rahmawati, 2016). meanwhile, khakim and munir (2019) conceptualized “islamic parenting” based on the interpretation of quran surah luqman verses 12-19. translating religious guidelines into parenting practices is a crucial and creative effort to contextualize islamic teaching. still, only a few studies examined the impact of its practice on family and child development. tawil et al. (2019) developed a parenting model based on family religiousness to solve literacy issues in muslim families. family religiousness is defined as family adherence to three aspects of the islamic way of life (sharia) regarding how a person must behave in relationship to god (habl min allâh), to fellow human beings (habl min al-nâs), and nature (habl min al âlam) (tawil et al., 2019). this conceptualization can be traced back to the islamic view on human nature. in quran, a human is described as al-insân, meaning human as a perfect and comprehensive being that possesses physical−psychical, material-immaterial, biological-physiological, and spiritual elements. humans are created to serve as allah’s servant (‘abdullah) and khalifah on earth. humans have duties to do worship deeds to allah and manage their social life and environment to be harmonious and prosperous. based on these, the purpose of education in islam is to balance human physical and spiritual aspects through knowledge learning and character building, to build a society that has a good relationship with allah, other humans, and nature (kodir & sonjaya, 2015). tawil et al. (2019) argued that family plays a crucial role in developing a person to be insan kamil. children need literate parents who are competent in guiding their spiritual development and essential life skills to survive and flourish in digital era. the parenting model based on family religiousness can be considered a purposeful parenting practice because it targets behavior outcomes in each aspect of religiousness. for example, to build a relationship with god, parents should practice new habits such as reading quran and its meanings with children, attending islamic learning/ discussion forums, praying with family members, and fasting. to maintain a relationship with other people, parents must practice some skills in positive communication, apply prophetic parenting at home, and join the parents’ community. parents and children practice zero waste at home, a healthy lifestyle, and live simplicity to protecting the environment. this model has some advantages compared to other types of islamic parenting (tawil et al., 2019). first, it has greater flexibility to solve various family issues because it primarily teaches skills. for example, to solve literacy issues, the model can be adjusted to cover literacy-related topics during the quran reading session and learning forum and to teach how parents and children should communicate during a book reading at home. a well-known ritual within islamic tradition can be the entry point to developing family literacy, i.e., reading/ reciting quran. in indonesia, this activity is called mengaji, usually carried on under the supervision of parents (riany, meredith, & cuskelly, 2017). second, it integrates religion’s practical/experiential aspect with parenting practice. religion is known to be purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 115 international journal of islamic educational psychology, 3(2), 2022 linked with many positive and adaptive parenting practices. for example, religion promotes parents’ involvement in their children’s daily life, warmth, and emotional connectedness (goeke-morey & cummings, 2017). emotional connectedness is among the goals of this model through the joint activity of parents and children in religious and literacy activities. the purpose of this study is first to test the effectiveness of the islamic parenting model based on family religiousness in increasing muslim family literacy. there is a difference in literacy rate among parents (mothers) and children before and after the training program and between low and high literate groups. the literacy rate will be significantly higher after training, and there is a significant difference in the low-literate group. second, this program aims not only to discover empirical knowledge regarding the effectiveness of the islamic parenting model but also to empower disadvantaged families and improve their conditions. to explore the impact of this program on families, the researchers also dug into their experiences during the program and follow-up activities. for those purposes, a mixed methods approach was used. the mixed methods approach is not new in literacy studies. however, the approach is rarely used to study the effectiveness of any islamic parenting models before. knowledge from this study will undoubtedly make a unique contribution to science regarding its subject matter, theoretical framework, and methodology. methods this research tried to solve the literacy problem by implementing the islamic parenting model and validating the model based on empirical research for future uses. to examine the model’s effectiveness, the researchers required information from quantitative and qualitative research. the researchers used a mixed-method approach, applied a triangulation design, collected both quantitative and qualitative data simultaneously, and compared findings in each type of research (creswell & creswell, 2005). in this triangulation design, the researchers gave more weight to quantitative data because the primary purpose was empirically examining model effectiveness. qualitative data would explain the dynamic regarding how the training program could affect family literacy. the procedures are detailed in the following diagram in figure 1. purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 116 international journal of islamic educational psychology, 3(2), 2022 figure 1. triangulation design procedure of this research study 1: action research participants. action research was conducted in a training program. a sample of 10 married women was recruited purposively to participate in the program. the participants were grouped into two groups. the first group (n = 5) were married women in yogyakarta who were members of the literacy club in akar tumbuh melati, an early childhood education and kindergarten in yogyakarta. due to their membership, they already have experienced implementing family literacy, joined a parenting class, and built a small library at home. the second group (n = 5) were married women with little literacy experience. they lived in a rural area in magelang and were recruited through an acquaintance. before the program began, each participant agreed to participate by signing informed consent. their profiles are as follows in table 1. table 1. profile of women, participants of action research group high literate low literate age (means) 40 y.o 42 y.o education elementary 2 junior high school 1 senior high school 1 1 vocational school 1 1 undergraduate 3 training procedure. the training was conducted in six sessions, each with experts in parenting (counselor, doctor, health care provider, psychologist) and quantitative quasi-experiment pretest-posttest design with control group qualitative action research by conducting education and training program analysis descriptive & inferential statistics (nonparametric) to test hypotheses analysis content analysis; coding, clustering, and describing emergent themes interpretation based on comparison of quantitative and qualitative results with more weight on the quantitative purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 117 international journal of islamic educational psychology, 3(2), 2022 literacy activists, followed by parent activities at home. each session had different topics but could be categorized into two main themes: implementation islamic parenting model based on family religiousness and strategy for family literacy for parents. the detailed issue was the introduction of family religiousness in parenting, mental and physical health for mothers, strategy to promote family literacy, strategy to handle problematic smartphone use on children, psychological characteristics of late children (9-13 years old), and orientation of family’s purpose based on islamic teachings. the training was organized by a team of three researchers and three training facilitators. it took place from october to november 2020, every wednesday and friday, for approximately three hours via zoom meeting. the training went online because this research was done during the covid-19 pandemic, limiting direct face-to-face interaction with participants. training materials included a module (pocketbook) and a parenting journal (logbook). in brief, the plan of each session was carried out as follows: introduction of the session, education and training delivery by the expert, discussion and self-reflection, and follow-up after the session. at home, parents were instructed to apply parenting guidelines in the pocketbook and document activities with their children in the logbook. activities at home were supervised and monitored by training facilitators either remotely or face-to-face. facilitators did a home visit for the low literate group who lived in a rural area, mainly did not possess electronic devices to communicate, and had low education. documentation of activities was done through gathering in the house of one participant. supervision was done personally for the highly literate group, and monitoring was conducted online through chat messaging. most participants from this group were busy career women. data collections and analysis. the researchers collected qualitative data through an interview, observation, and documentation in a logbook. each method served a different purpose. the researchers interviewed participants in an early stage of training to assess their family situation and parenting difficulties regarding literacy at home. the facilitators observed the participants during each session for their responses in discussions and self-reflection and produced field notes containing information on how well participants understood and were aware. parents’ experiences and joint activities with children at home were selfdocumented in the logbook. documentation was conducted for about a month (from october to mid-november 2020). qualitative data from the interview were analyzed using the content analysis method, while data from observation and logbook were described in narration. initially, the researchers intended to do a quantitative analysis of data in the logbook (by counting frequencies and kinds of activities). still, participants faced difficulties making notes regularly, so the data were not satisfactory and inadequate for quantitative analysis. purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 118 international journal of islamic educational psychology, 3(2), 2022 study 2: quasi-experiment participants. the experiment involved the women from the previous study with one of their children, so they made a pairing. the researchers had children from highly literate families as part of the highly literate group and children from the low literate family as part of the low literate group. the children’s mean age was 11, and they were in grades 3 – 6 in elementary school. so, in this study, the researchers took data from four groups of samples, i.e., high literate women (n = 5), low literate women (n = 5), children from high literate women (n = 5), and children from low literate women (n = 5). experiment procedure. the researchers conducted two quasi-experiments, i.e., for mothers and their children, to examine the program’s effect on women’s family literacy and children’s literacy activity. generally, these quasiexperiments used the one-group pretest-posttest design but with a different kind of treatment. the experiments were divided into two stages. the stage 1 experiment involved women with six-session parenting training as treatment 1 (x1). a single pre-test observation was taken on both groups of high literate (a) and low literate (b) women (oa1 and ob1), then treatment in parenting training (x1) occurred, and a single post-test observation on the same measure (ob2 and ob2) followed. the stage 2 experiment involved children of those women with a parenting program at home by their mothers as the treatment 2 (x2). a single pre-test observation was taken on both children groups from high literate (c) and low literate (d) women (oc1 and od1). treatment at home (x2) occurred, and a single post-test observation on the same measure (oc2 and od2) followed. the experimental designs were diagrammed as follows. time oa1 x1 oa2 (1) ob1 x1 ob2 (2) oc1 x2 oc2 (3) od1 x2 od2 (4) data collections and analysis. the researchers administered family literacy questionnaire for women in experiment 1 and the literacy activity questionnaire for their children in experiment 2. the instruments were developed in previous research in 2019 by tawil et al. (2019). the questionnaires were transformed into google forms online survey. the researchers faced difficulty interacting with all participants face-to-face due to the covid-19 pandemic. questionnaires for women were given directly through a chat group application. meanwhile, the questionnaire for children was provided by the mediation of the women as their mothers. the questionnaire for the pre-test was administered before training began (in early october 2020), while the post-test was after training and implementation at home (in mid-november 2020). purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 119 international journal of islamic educational psychology, 3(2), 2022 family literacy questionnaire (cronbach’s α = 0.884) is a 5-point likert scale consisting of 20 items. it measures how often parents engaged in literacy activities at home with/ for their children, ranging from 1 = never to 5 = always. for example: “i provide books for our house reading corner,” “i direct my child to save money for buying books,” and “i help my child to set a reading schedule.” literacy activities questionnaire (cronbach’s α = 0.851) is a 5-point likert scale consisting of 20 items. it also measures how often children engaged in literacy activities at home, ranging from 1 = never to 5 = always. for example: “i retell what i read to friends and families,” “i get inspired from books i read,” and “i have some favorite books.” quantitative data were analyzed using non-parametric statistics wilcoxon signed-rank test to examine differences between pre-test and post-test scores. the analysis was run using spss. result and discussion study 1: action research family’s condition before program. an interview was conducted at the beginning of the program to understand the problems faced by the family. results of the qualitative analysis showed several emerging themes as follows (see table 2). table 2. emerging themes and sub-themes from parents’ interview themes sub-themes children literacy activities children’s interest in reading variety of children’s reading family literacy activities activities in a highly literate family − visiting public libraries and bookstore − joining literacy club/ parent community − parent as a model at home − reading time at home − building family library activities in a low literate family − no activity obstacles of reading lacking family time at home playing activity outside the home during a pandemic children’s online activity (smartphone use) − influencing factors of smartphone use − parent’s efforts to prevent excessive smartphone use − reading and physical activity as an alternative pleasure source purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 120 international journal of islamic educational psychology, 3(2), 2022 generally, according to parents, their children were interested in reading and could read various kinds such as islamic stories, child magazines (“bobo”), short stories, and particularly, school materials. mrs. p from the high literate group said, “my kid has a long interest in reading. her most like reading is school materials. when we traveled, she looked for books.” parents supported children’s interest in reading from the first place for the highly literate group. their parents joined literacy clubs and regularly did literacy activities, such as going to a bookstore and public library and building a small library at home. parents’ awareness of literacy’s importance is shown by actions like enacting reading time at home and making themselves the model of literacy. mrs. p said, “i read books for my kid before bedtime. i read for her the translation of the quran and quranic stories. i invite them to borrow books and buy them at a bookstore. i make a small bookshelf at home.” however, the situation was different in the low literate group. even though their children liked books too, they could not afford to buy books for them. living in a rural area, a public library was far away. thus, the source of literacy was only at school. during the covid-19 pandemic, all schools were closed, so instantly, their children could not access books and read school materials only. reading books for them was connoted with reading school materials. the reading book had one sole purpose, i.e., to do school homework. the most important book for them was school-related books. they read to study, not to enjoy reading or broaden ideas. literacy activities at home did not always go smoothly. at least there were three obstacles, i.e., busy parents, children’s play, and online activities. some mothers from high-literate groups said they have little time with their children due to work. children’s literacy activities are highly dependent on their mothers because they still cannot read by themselves without initiation from their parents. mrs. i said, “if i read her book, she is very spirited. but i am not always there; sometimes, i am lazy because of tiredness after working all day. there are also many works at home. so, the time to read is reduced.” besides the parents’ sides, obstacles also came from children who happened to be a low-literate group where children’s pleasure activities were minimal. playing outside the house or online was the most favorite, and they could not read while playing actively. during the covid-19 pandemic, smartphone use was drastically rising. almost all children’s activity was done through mobile phones, such as online school, interacting with a friend, and accessing video on youtube. even though children loved to read in the first place, smartphone use became a new dilemma for parents from both groups. however, each group had a different response to the problem above. women from high-literate groups tended to be more educated. thus, they practiced smartphone use regulation at home. they were also more proactive in limiting its use and finding a way to divert children’s attention, e.g., by reading a book. women from low-literate families tended to feel more helpless. mrs. yu, from a purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 121 international journal of islamic educational psychology, 3(2), 2022 low-literate family, reported that her kid suffered from gaming addiction. this problem troubled her so much, making her powerless. this situation became her primary motivation to join the program. parents’ reflection. after training sessions and implementing the activities with children at home, every participant did reflections. facilitators accompanied them to write parent’s journals regarding what they felt and experienced. all participants agreed, saying that the program was beneficial, and they understood the meaning of companionship in the family. mrs. yu from a low literate family said, “my kid is getting closer to us, his father and mother. it is because eventually, we have time to sit together and do discussion after quran reading or praying.” mrs. p from the high literate group said, “i corrected myself to have more interest in reading because so far, i have failed to be exemplary to my children.” the training emphasized the process of repairing one’s relationship with god and instilled the belief that by repairing a relationship with god, one will improve their relationship with others. therefore, among parenting practices, the researchers instructed women in the family to revive congregational praying and joint home activities and put meaning in their role as mothers, that becoming a mother belonged to worship. typical activities at home that previously were neglected are now reminded again. mrs. p from the high-literate group said, “i am being reminded to give more attention to my children, especially in using smartphones. today, if i have spare time, i use it to have activities with my children. i try to have more quality time with them after work.” this program was quite mind-changing for women, so now they adopted a new mindset. after one month and a half of the program, they formed a new community. this positive group became a source of support and motivation to implement the islamic parenting model based on family religiousness. mrs. yu said this program helped her to fix her kid’s problematic smartphone use. her kid was also reported to suffer from conduct disorder, e.g., harsh speaking to parents, running away from home, being absent from school, lying, and staying awake to play online games. she did not expect reading books to be an effective activity for her son to spend time. now, she started to read before bed and was regularly inspired by the book. women from the highly literate group also experienced similar changes. reading books reduced the time for smartphones. overall, they expressed the same conclusion regarding the relational benefit of the program. “i now more understand how to treat my children well, to raise them to have a good relationship with allah, with other people, and to nature.” (mrs. y). “i believe every child has a great opportunity to have a positive character. it is a matter of our commitment, my husband and me, to dig deeper, be consistent in guiding them, and do everything to realize the family purpose.” (mrs. i) “my husband and i, after this program, understand that the concept of family religiousness is not an instant matter. a child can’t be pious at an instant, but it is a root to the parents that raise them.” (mrs. yu) purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 122 international journal of islamic educational psychology, 3(2), 2022 study 2: quasi-experiment the program’s effect on family literacy on women as mothers and their children was tested by comparing the conditions of high and low literate groups before and after the program. the researchers ran two non-parametric statistics to test two hypotheses: 1) differences in women’s family literacy between pre-test and post-test scores in each group, and 2) differences in children’s literacy activity between pre-test and post-test scores in each group. to test the hypotheses, the researchers ran wilcoxon signed rank test. results of hypotheses testing showed exciting findings (see tables 3 and 4). the islamic parenting model based on family religiousness effectively increased the family literacy of women from the low literacy group (p=0.043) and their children’s literacy activity (p=0,039). there was no difference in family literacy among women in the high literacy group between pre-test and post-test scores. however, after implementing the program with their children at home, they also showed significant differences in literacy activity at home (p=0,042). table 3. descriptive statistics high literacy group low literacy group min max mean (sd) min max mean (sd) women’s family literacy pre-test 36 63 47 (±10,9) 37 47 43,6 (±4,1) posttest 46 66 54,2 (±8,4) 49 70 57,6 (±7,9) children’s literacy activity pre-test 35 70 52,2 (±12,5) 45 69 54,2 (±9,1) posttest 52 73 60 (±7,9) 48 72 58,6 (±8,7) table 4. inferential statistics ho z sig. r the median differences between pre-test and post-test scores of women’s family literacy in the high literate group = 0 1.625 0.104 0.726 the median differences between pre-test and post-test scores of women’s family literacy in the low literate group = 0 2.023 0.043* 0.904 the median differences between pre-test and post-test scores of children’s literacy activity in the high literate group = 0 2.032 0.042* 0.908 the median differences between pre-test and post-test scores of children’s literacy activity in the low literate group = 0 2.060 0.039* 0.921 note. z = standardized test statistics, r = effect size (z/n), where r > 0.5 means large effect *significant in p<0.05 the treatment had different effects on each group. no significant difference in women’s high-literate group was caused by their favorable precondition (before the program). due to participation in the literacy club, they have had basic family literacy understanding and practiced it at home. therefore, their pre-test scores were relatively higher, and the program did not give them much new knowledge. in contrast with the low literate group, women from this group lacked initial knowledge and experience in literacy. therefore, this program was perceived as purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 123 international journal of islamic educational psychology, 3(2), 2022 an eye-opening experience about how to be a better mother. even though they scored lower in the pre-test, they had higher scores than the highly literate group in the post-test. another interesting finding, when both groups implemented the program at home, children of both groups shared the same benefit. children from high and low literate groups experienced significant positive changes, and the differences between groups were only slight. even though the children came from different backgrounds, interestingly, they showed a relatively similar inclination toward literacy activities, as indicated by equal means in the pre-test and post-test. a slightly higher mean of children from high-literate groups might suggest that their parents implement the program better. they have already built reading habits at home compared to the other group. for better future results, low-literate families needed more supervision and facilitation from the facilitators of the programs. the change in scores can be seen in figures 2 to 5. figure 1. change in scores of family literacy on women in the high literate group figure 2. change in scores of family literacy on women in the low literate group figure 3. change in scores of children’s literacy activity in the high literate group figure 4. change in scores of children’s literacy activity in the low literate group in this mixed method study, the researchers examined the effectiveness of a parenting training program based on the islamic parenting model in increasing muslim family literacy. as a preliminary effort to validate the model based on a 0 10 20 30 40 50 60 70 pretest posttest mrs. y mrs. i mrs. p mrs. s mrs. t 0 10 20 30 40 50 60 70 80 pretest posttest mrs. yu mrs. in mrs. q mrs. pu mrs. m 0 10 20 30 40 50 60 70 80 pretest posttest y's child i's child p's child s's child t's child 0 10 20 30 40 50 60 70 80 pretest posttest yu's child in's child q's child pu's child m's child purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 124 international journal of islamic educational psychology, 3(2), 2022 new conceptualization of islamic parenting in the literature (tawil et al., 2019), this research produced satisfying results. in study 1, the researchers successfully delivered a training program based on the model to muslim families. the program was well-received because it was beneficial in two ways: it is more practical and oriented to implementing parenting skills while integrating religious/ spiritual into parenting practice. this program taught participants “how to do” and “why to do” parents. in study 2, although some methodological limitations undermined the experiment’s validity (e.g., limited sample size, purposive sampling, and extraneous variance due to online situations), the researchers could prove the effectiveness of the training program. it was quite a new way to test the islamic parenting model through empirical research. the program’s effectiveness was found to be statistically significant to low-literate families and able to bring positive changes to children of both groups. bronfenbrenner (in rosa & tudge, 2013) has highlighted the crucial role of family/parent in child development because parents are part of a child’s microsystem and highly influential in a child’s proximal processes. thus, positive change in parents is predicted to cause a change in children. a strategy to improve children’s development would require improvement in parents. evidence from this research supports this theory. the researchers also strengthened the children’s literacy by targeting the parents’ literacy. however, in literacy development, significant others of a child are not limited to parents, especially the mother, but also involved other members of the family, i.e., father, sibling, other relatives, and caregivers at home (anderson, streelasky, & anderson, 2007). other family members are outside the scope of this parenting model, so it can be its potential limitation. this model is best suited to solve problems in which parents are the most influential element in the dynamic of the situation, e.g., child development and problematic behaviors. it is still unknown whether this model is generalizable to solve other family matters, e.g., marital problems, child’s academic difficulties, work-related issues, or to achieve new/ multi-literacies (anderson, anderson, friedrich, & kim, 2010). increasing the model’s generalizability would be the primary concern of future research. family literacy programs worldwide are usually conducted to extend and improve children’s literacy experience outside school and to prevent delays in literacy development (van steensel, mcelvany, kurvers, & herppich, 2011). it can be designed concerning two dimensions: type of intervention (direct or indirect) and type of participant (adult or child), and program related to school goals or purely as an intergenerational program (van steensel et al., 2011). the family literacy program designed in this research is characterized by providing parents direct instruction and indirectly targets children. the training is an adult education that facilitates parents by doing home visits and is purposed to improve the literacy development of parents and children under study (intergenerational program). family literacy programs could set higher purposes, targeting the improvement of children reading skills in coding or comprehension (van steensel et al., 2011). purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 125 international journal of islamic educational psychology, 3(2), 2022 this research focuses on increasing family knowledge and awareness of literacy issues and teaching basic literacy activities at home, e.g., through dialogic/ shared/interactive reading (debruin-parecki, 2009). in addition, due to limited resources, the program cannot provide book provision and center-based activities, e.g., library visits. the increasing family literacy in both groups can be considered mainly as the effect of knowledge given during training and facilitators’ support at home. however, the researchers did not measure the potential mediating variables such as the quantity and quality of support received by family and the level of parents’ motivation and adherence to model guidelines (doyle & zhang, 2011). the researchers also did not control potential confounding variables such as involvement of one or both parents (baker, 2013), children’s age and grade, type of school (one child is a homeschooler), parents’ education status, and so on (van steensel et al., 2011). despite satisfying results, it is still too early to claim the model’s generalizability (external validity). the researchers recommend further research to pursue external validity as the next agenda by improving the research design in several areas: sampling method, sample size, and sample characteristics. the second is in the training design and execution in the actual situation by increasing the number of facilitators and monitoring progress. lastly, the experimental design should adopt a control group or time series design. researchers recommend this effort to various stakeholders in education and general society, especially in indonesia and other muslim-majority countries. islamic parenting model based on family religiousness can potentially be translated into an empowerment program, especially for disadvantaged groups. conclusions in this research, the researchers implemented a training program based on the islamic parenting model to solve literacy issues in muslim families. this research pointed out that by integrating religiousness into family practices, parents had greater motivation to implement their knowledge at home as religiousness was the source of meaning. the program’s success was reflected in the results of the quasi-experiment showing significance in most of the hypotheses tested. despite several methodological limitations that limited its generalizability, future research can try to improve findings by using alternative research designs or targeting other populations and other family problems. this research supported the notion that parent has a significant role in child development. thus, more attention should be given to improving parents’ knowledge and skills in parenting. acknowledgement this work was funded by the ministry of research technology and higher education, republic of indonesia, scheme penelitian dasar unggulan perguruan purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 126 international journal of islamic educational psychology, 3(2), 2022 tinggi (pdupt), grant year 2020. this work was also supported by pimpinan daerah muhammadiyah in magelang, yogyakarta homeschooling community, and early childhood education and kindergarten, akar tumbuh melati, yogyakarta. references akin, m. (2012). exploring theology and practice in islamic parenting. [doctoral dissertation, the university of central florida]. retrieved from https://stars.library.ucf.edu/cgi/viewcontent.cgi?referer=&httpsredir=1 &article=3267&context=etd anderson, j., anderson, a., friedrich, n., & kim, j. e. (2010). taking stock of family literacy: some contemporary perspectives. journal of early childhood literacy, 10(1), 33–53. https://doi.org/10.1177/1468798409357387 anderson, j., streelasky, j., & anderson, t. (2007). representing and promoting family literacy on the world wide web: a critical analysis. alberta journal of educational research, 53(2), 143–156. baker, c. e. (2013). fathers’ and mothers’ home literacy involvement and children’s cognitive and social-emotional development: implications for family literacy programs. applied developmental science, 17(4), 184–197. https://doi.org/10.1080/10888691.2013.836034 crawford, p. a., & zygouris-coe, v. (2006). all in the family: connecting home and school with family literacy. early childhood education journal, 33(4), 261–267. https://doi.org/10.1007/s10643-005-0047-x creswell, j. w., & creswell, j. d. (2005). mixed methods research: developments, debates, and dilemma. in r. a. swanson & e. f. holton iii (eds.), research in organizations: foundations and methods of inquiry (pp. 315–326). san fransisco: berret-koehler publishers. debruin-parecki, a. (2009). establishing a family literacy program with a focus on interactive reading: the role of research and accountability. early childhood education journal, 36(5), 385–392. https://doi.org/10.1007/s10643-008-0299-3 https://stars.library.ucf.edu/cgi/viewcontent.cgi?referer=&httpsredir=1&article=3267&context=etd https://stars.library.ucf.edu/cgi/viewcontent.cgi?referer=&httpsredir=1&article=3267&context=etd https://doi.org/10.1177/1468798409357387 https://doi.org/10.1080/10888691.2013.836034 https://doi.org/10.1007/s10643-005-0047-x https://doi.org/10.1007/s10643-008-0299-3 purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 127 international journal of islamic educational psychology, 3(2), 2022 doyle, a., & zhang, j. (2011). participation structure impacts on parent engagement in family literacy programs. early childhood education journal, 39(3), 223–233. https://doi.org/10.1007/s10643-011-0465-x flückiger, b., diamond, p., & jones, w. (2012). yarning space: leading literacy learning through family-school partnerships. australian journal of early childhood, 37(3), 53–60. https://doi.org/10.1177/183693911203700308 franceschelli, m., & o’brien, m. (2014). ‘islamic capital’ and family life: the role of islam in parenting. sociology, 48(6), 1190–1206. https://doi.org/10.1177/0038038513519879 goeke-morey, m. c., & cummings, e. m. (2017). religiosity and parenting: recent directions in process-oriented research. current opinion in psychology, 15, 7–12. https://doi.org/10.1016/j.copsyc.2017.02.006 hairina, y. (2016). prophetic parenting sebagai model pengasuhan dalam pembentukan karakter (akhlak) anak. jurnal studia insania, 4(1), 79–94. https://doi.org/10.18592/jsi.v4i1.1115 khakim, a., & munir, m. (2019). islamic parenting: aktualisasi pendidikan islam dalam tafsir q.s. luqman ayat 12-19. jie (journal of islamic education), 3(2), 203. https://doi.org/10.29062/jie.v3i2.101 kim, y., & riley, d. a. (2014). utilizing parental homework as a form of parent involvement in early care and education. hs dialog: the research-topractice journal for the early childhood field, 17(2), 68–81. retrieved from https://journals.charlotte.edu/dialog/article/view/167 kodir, a., & sonjaya, w. (2015). human nature based on al-qur’an as the basic of education development. jurnal pendidikan islam, 1(3), 301–326. https://doi.org/10.15575/jpi.v1i3.679 muslim educational attainment. (2016). retrieved from https://www.pewforum.org/2016/12/13/muslim-educationalattainment/ rahmawati, s. w. (2016). holistic parenting: the contribution of islamic parenting in preventing school bullying in jakarta, indonesia. journal of education and social sciences, 5(2), 82–85. retrieved from http://jesoc.com/wp-content/uploads/2016/12/kc5_37.pdf https://doi.org/10.1007/s10643-011-0465-x https://doi.org/10.1177/183693911203700308 https://doi.org/10.1177/0038038513519879 https://doi.org/10.1016/j.copsyc.2017.02.006 https://doi.org/10.18592/jsi.v4i1.1115 https://doi.org/10.29062/jie.v3i2.101 https://journals.charlotte.edu/dialog/article/view/167 https://doi.org/10.15575/jpi.v1i3.679 https://www.pewforum.org/2016/12/13/muslim-educational-attainment/ https://www.pewforum.org/2016/12/13/muslim-educational-attainment/ http://jesoc.com/wp-content/uploads/2016/12/kc5_37.pdf purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 128 international journal of islamic educational psychology, 3(2), 2022 religion and living arrangements around the world. (2019). retrieved from https://www.pewforum.org/2019/12/12/religion-and-livingarrangements-around-the-world/ riany, y. e., meredith, p., & cuskelly, m. (2017). understanding the influence of traditional cultural values on indonesian parenting. marriage and family review, 53(3), 207–226. https://doi.org/10.1080/01494929.2016.1157561 rosa, e. m., & tudge, j. (2013). urie bronfenbrenner’s theory of human development: its evolution from ecology to bioecology. journal of family theory & review, 5(4), 243–258. https://doi.org/10.1111/jftr.12022 sink, d. w., parkhill, m. a., & marshall, r. (2005). learning together: a familycentered literacy program. community college journal of research and practice, 29(8), 583–590. https://doi.org/10.1080/10668920591005350 styawati, y. (2016). prophetic parenting sebagai paradigma pendidikan karakter. didaktika religia, 4(2), 86–110. https://doi.org/10.30762/didaktika.v4.i2.p86-110.2016 tawil, purwandari, s., & alawiyah, e. m. l. (2019). pengembangan model parenting berbasis kesalehan keluarga untuk menumbuhkan minat baca guna mengatasi kecanduan gawai pada anak. universitas muhammadiyah magelang. the future of world religions: population growth projections, 2010-2050. (2015). retrieved december 4, 2020, from https://www.pewforum.org/2015/04/02/religious-projections-20102050/ unesco institute for statistics. (2008). international literacy statistics: a review of concepts, methodology, and current data. paris. retrieved from http://uis.unesco.org/sites/default/files/documents/internationalliteracy-statistics-a-review-of-concepts-methodology-and-current-dataen_0.pdf van steensel, r., mcelvany, n., kurvers, j., & herppich, s. (2011). how effective are family literacy programs? results of a meta-analysis. review of educational research, 81(1), 69–96. https://doi.org/10.3102/0034654310388819 https://www.pewforum.org/2019/12/12/religion-and-living-arrangements-around-the-world/ https://www.pewforum.org/2019/12/12/religion-and-living-arrangements-around-the-world/ https://doi.org/10.1080/01494929.2016.1157561 https://doi.org/10.1111/jftr.12022 https://doi.org/10.1080/10668920591005350 https://doi.org/10.30762/didaktika.v4.i2.p86-110.2016 https://www.pewforum.org/2015/04/02/religious-projections-2010-2050/ https://www.pewforum.org/2015/04/02/religious-projections-2010-2050/ http://uis.unesco.org/sites/default/files/documents/international-literacy-statistics-a-review-of-concepts-methodology-and-current-data-en_0.pdf http://uis.unesco.org/sites/default/files/documents/international-literacy-statistics-a-review-of-concepts-methodology-and-current-data-en_0.pdf http://uis.unesco.org/sites/default/files/documents/international-literacy-statistics-a-review-of-concepts-methodology-and-current-data-en_0.pdf https://doi.org/10.3102/0034654310388819 purwandari, husna & tawil | islamic parenting model to increase family literacy: a mixed method study 129 international journal of islamic educational psychology, 3(2), 2022 yahaya, r., & ebrahim, f. (2016). leadership styles and organizational commitment: a literature review. journal of management development, 35(2), 190–216. https://doi.org/10.1108/jmd-01-2015-0004 yusuf, s. (2020). reading literacy in moslem-majority countries: evidence from pisa. universal journal of educational research, 8(9), 4273–4281. https://doi.org/10.13189/ujer.2020.080953 https://doi.org/10.1108/jmd-01-2015-0004 https://doi.org/10.13189/ujer.2020.080953 _______________________________________________ international journal of islamic educational psychology vol. 4, no. 1, june 2023 doi: https://doi.org/10.18196/ijiep.v4i1.17743 islamic religiosity and perceived behavioral control on academic cheating 1dwi kenia*, 1muhamad uyun, 2mamadou saidou barry 1universitas islam negeri raden fatah palembang, indonesia 2universite general lansasa conte de sonfonia-conakry, guinea *corresponding email: 1920901062@radenfatah.ac.id citation: kenia, d., uyun, m., barry, m. s. (2023). islamic religiosity and perceived behavioral control on academic cheating. international journal of islamic educational psychology, 4(1), 33-47. https://doi.org/10.18196/ijiep.v4i1.17743 a r t i c l e i n f o a b s t r a c t article history received : 27/01/2023 revised : 22/05/2023 accepted : 27/05/2023 cheating in education has been an issue. students who pursue education are sometimes only value-oriented. there are many cases of students cheating on exams, committing plagiarism, and cheating on each other’s answers to get high grades. this study aims to determine the relationship between islamic religiosity and perceived behavioral control in academic cheating. the research method used was quantitative multiple regression correlation. the research subjects were 201 active islamic psychology students. the measuring instruments used were the islamic religiosity scale (a-0.935), the perceived behavioral control scale (a-0.771), and the academic cheating scale (a-0.925). the data analysis used was multiple regression. the results showed a significant negative relationship between islamic religiosity and academic cheating and a significant relationship between perceived behavioral control and academic cheating. islamic religiosity and perceived behavioral control contributed 51.5% to the academic cheating variable. the main conclusion is that islamic religiosity and perceived behavioral control are related to academic cheating. keywords: islamic religiosity, perceived behavioral control, academic cheating, student. copyright © 2023 ijiep this work is licensed under a cc by-sa 4.0 international license. https://doi.org/10.18196/ijiep.v4i1.17743 mailto:1920901062@radenfatah.ac.id https://doi.org/10.18196/ijiep.v4i1.17743 http://creativecommons.org/licenses/by-sa/4.0/ https://creativecommons.org/licenses/by-sa/4.0/ kenia, uyun, & barry | islamic religiosity and perceived behavioral control on academic cheating 34 international journal of islamic educational psychology, 4(1), 2023 introduction education is essential to improving the quality of human resources (rismayani & merdeka, 2022). the national education system law number 20 of 2003 explains that the purpose of education is to educate students, be creative, and have noble character. based on these goals, education is required to form intelligent people and, more importantly, people of honest, noble, and personal integrity. however, in the education process, sometimes the purpose of undergoing education is only focused on the value of a diploma or graduation mark, so in this case, the education process is misdirected (aulia, 2015). when students only focus on grades rather than on the stages of learning, everything will be done to get a good score on the exam, including cheating (prawira & irianto, 2018). one of them is cheating behavior, which is called academic fraud (uyun, 2018). academic cheating is a serious issue in education. in indonesia, nursalam et al. (2013) found that out of 50 students, 88% were involved in cheating activities during the exam, and the remaining 12% were not involved in cheating during the exam. saputra et al. (2021), in a study involving 232 students, found that students cheated during exams, plagiarized, and received help from other parties. another study involving 144 students found that they had cheated by falsifying attendance and submitting plagiarized assignments (monica & putra, 2021). according to lambert et al. (2003), the definition of academic cheating refers to fraudulent acts or attempts by a student to perform unauthorized or unacceptable acts in academic work. strengthened by loppies (2014), who states that academic fraud is dishonest behavior of students that aims to gain profit, and this behavior generally includes cheating, plagiarism, stealing, and manipulating matters related to academics. based on this definition, academic fraud can be said to be dishonest behavior in the academic field carried out by students to gain benefits fraudulently, so they dare to cheat, plagiarize, and steal other people’s work. academic fraud, according to hendricks (2004), includes: using notes when taking exams; copying other people’s answer texts; using dishonest methods to find out what will be tested; copying other people’s answers secretly without permission; providing assistance to people to cheat; using various methods to cheat; copying scientific work made by others and claiming it as one’s work; falsifying the bibliography; conspiring with the supervisor in completing individual work; copying sentences but not including information in the bibliography; paying for scientific work made by others; and providing false arguments to get additional time to submit assignments. cheating behavior by students is influenced by perceptions of behavioral control, subjective norms, and attitudes, which are also related to cheating intentions among students (yusliza et al., 2022). according to novianti (2022), academic cheating is one of the impacts of a lack of self-integrity and a low level of religiosity. kenia, uyun, & barry | islamic religiosity and perceived behavioral control on academic cheating 35 international journal of islamic educational psychology, 4(1), 2023 among the many factors that cause academic cheating, low levels of religiosity are one of the critical aspects to consider because religiosity is one aspect that underlies students committing academic fraud (salsabilla, 2020). saifuddin (2020) stated that religiosity is a person’s spirituality when feeling the presence of god. religiosity refers to how often a person participates in organized and unorganized religious activities and worship services and how often individuals read religious books or other reading materials (dawn et al., 2013). religiosity encourages individuals to behave according to their level of obedience to religious teachings (rahmawati, 2016). according to glock and stark (1966), religiosity has five dimensions, namely the belief dimension (belief in god, angels, books, messengers, and faith in qadha and qadar, and glorifying god’s name), the worship dimension (religious practice, worship, worship, prayer, fasting, prayer, zakat, and reading the book), the appreciation dimension (religious experience, feelings, sensations, perceptions, and sensations), the intellectual dimension (knowledge of religious teachings), and the consequential dimension (relationships with others, how far religious teachings in daily habits since religiosity is related to a person’s behavior in his daily life (khotimah et al., 2022), students with a high level of religiosity tend to avoid committing academic fraud more than students with a low level of religiosity because they realize that religion prohibits dishonest acts (zannah & hariyanto, 2022). herdian and mildaeni (2022) stated that religiosity significantly influences student academic fraud. although the effect is small, religiosity is essential to preventing academic fraud. research by hamdani et al. (2022) shows that students’ religiosity level is a factor in their inclination to engage in academic fraud. apart from islamic religiosity, perceived behavioral control also influences students' academic cheating behavior (sarumpaet, 2022). students often cheat when they feel an opportunity to cheat (billly et al., 2019). on the other hand, they choose not to cheat when they find obstacles or do not believe in their ability to overcome obstacles (tiwi, 2020) because perceived behavioral control is a reference in determining actions. after all, it is closely related to people’s perceptions of the ease or difficulty of showing an attitude of interest (shodiq & rosmida, 2022). the difference between this research and previous research lies in the subject and place; this study makes psychology students at uin raden fatah subjects. besides that, there are differences in the variables in this study, making islamic religiosity and perceived behavioral control independent variables. based on these differences, the author believes this research is worthy of further proof. perceived behavioral control, according to ajzen (1991), refers to an individual’s perception of the opportunities and obstacles they feel when about to display behavior. perceptions of behavioral control, according to ajzen (2020), are based on an individual’s beliefs about supporting or inhibiting factors for doing something (control belief), along with individual perceived power (perceived power belief). individuals tend to perceive themselves as being more likely to kenia, uyun, & barry | islamic religiosity and perceived behavioral control on academic cheating 36 international journal of islamic educational psychology, 4(1), 2023 exhibit a behavior if there are many supporting aspects and few inhibiting aspects. conversely, individuals will find it challenging to perform a behavior if many inhibiting factors exist. research by yusliza et al. (2020) on undergraduate students demonstrates that the level of behavioral control felt by students to cheat affects the tendency to cheat among students. dewanti et al. (2020) indicated that perceived behavioral control significantly correlates with academic cheating. based on the issues mentioned earlier, religiosity involves implementing the religious values that one adheres to. when individuals strictly follow religious orders, they avoid behaviors that contradict religious teachings, such as cheating, particularly in academic contexts. additionally, the perception of behavioral control relates to how students view the supporting and inhibiting factors they encounter when contemplating cheating. the desire to cheat strengthens when students perceive more supporting than inhibiting factors. research that explains the relationship between islamic religiosity and academic cheating has been found, as well as research on the relationship between perceived behavioral control and academic cheating. in previous studies from the aspect of variables, islamic religiosity and perceived behavioral control were studied separately. in contrast, in this study, islamic religiosity and perceived behavioral control were studied together or partially because this study aims to determine whether there is a relationship between islamic religiosity and perceived behavioral control and academic cheating in islamic psychology students. methods the study utilized the quantitative method of regression correlation. its objective was to establish the association between islamic religiosity, perceptions of behavioral control, and academic cheating. the variables examined in the research were islamic religiosity, perceived behavioral control, and academic cheating. active psychology students from the 2020–2021 uin raden fatah palembang batch were included in the study. the isaac michael method selected 201 research participants with a 5% error rate. the sampling technique used to determine who became the participant was the purposive random sampling technique. three psychological instruments were used: the academic cheating scale (acs), the perceived behavioral control scale (pbcs), and the islamic religiosity scale (irs). all instruments were modified. the academic cheating scale (acs) measures 12 forms of academic cheating (hendricks, 2004). the scale had 36 items with high reliability (a = 0.925). examples of psychological scale statements include exchanging answers via whatsapp during online exams (r = 0.510) and copying answers given by classmates (r = 0.809). the perceived behavioral control scale (pbcs) measured two components: control beliefs and perceived strength (ajzen, 2020). this scale consisted of 25 items with a reliability value of (a = 0.771). example statements: it is easy to see the notes in my pocket despite kenia, uyun, & barry | islamic religiosity and perceived behavioral control on academic cheating 37 international journal of islamic educational psychology, 4(1), 2023 sitting in the front seat (r = 0.747) and having no money to pay someone else to do my coursework (r = 0.517). the islamic religiosity scale (irs) measures five dimensions: belief, worship, devotion, intellectual, and consequential (glock & stark, 1966). the scale has 35 items and very high reliability (a = 0.935). examples of statements on this scale include: my heart trembles when i hear the recitation of the holy verses of the qur’an (r = 0.443), and allah cannot see when i cheat on an exam (r = 0.735). data analysis used multiple regression techniques. the technique predicted the dependent variable’s condition when more than one independent variable as a predictor factor was manipulated (sugiyono, 2019). the analysis was conducted with spss (statistical product for social science) version 25 for windows. result and discussion result one of the requirements for the regression model is the distribution of data normality to see whether the research data from respondents has a normal distribution (abdillah et al., 2022). to ensure data normality, a normality test is carried out. this study used the kolmogorov analysis technique, with the data being normal if the significant value was > 0.05. based on the one-sample kolmogorov-smirnov test, table 1 shows a significant value of 0.200 (p > 0.05). this research data is normally distributed. table 1. normality test one-sample kolmogorov-smirnov test unstandardized residual n 199 normal parameters,b mean .0000000 std. deviation 4.47095521 most extreme differences absolute .044 positive .044 negative -.026 test statistic .044 asymp. sig. (2-tailed) .200c,d in table 2, the two predictor variables of islamic religiosity and perceived behavioral control have a linear correlation with academic cheating. interpreted, the significance of academic cheating with islamic religiosity is 0.000 (<0.05), while academic cheating and perceived behavioral control are 0.000 (<0.05). therefore, academic cheating and islamic religiosity have a linear correlation, as do academic cheating and perceived behavioral control. table 2 linearity test variable f sig description academic dishonestyislamic religiosity 2.453 0.000 linearity academic dishonestyperceived behavior control 4.211 0.000 linearity kenia, uyun, & barry | islamic religiosity and perceived behavioral control on academic cheating 38 international journal of islamic educational psychology, 4(1), 2023 table 3 shows that the predictor variables of islamic religiosity and academic cheating do not have multicollinearity. the tolerance value is 0.459 > 0.10, and the variance inflation factor is <10.00. table 3. multicollinearity test variable collinearity statistic tolerance vif description islamic religiosity 0.459 2.178 no multicollinearity perceived behavior control 0.459 2.178 following the multiple linear regression analysis results, the significant value must exceed 0.05. if the significant number is smaller than 0.05, then there is no influence between one variable and another (uyun & yoseanto, 2022). the analysis in this study also includes the coefficient of determination test, partial ttest, and simultaneous f-test. the coefficient test determines how far the model can explain the variation in the dependent variable (laksmidara & nashori, 2022). the coefficient of determination of test results ranges from zero to one. if the value is close to zero, the model’s ability to explain the variable is limited. table 4. determination coefficient test result model r r square adjusted r square std. error of the estimate 1 0.718a 0.515 .510 4.49371 table 4 shows that the coefficient value approaches 1 at 0.718, meaning that the relationship between the independent and dependent variables is 71.8%. while the coefficient of determination 1 is 51.5%, meaning that the contribution of islamic religiosity and perceived behavioral control to academic cheating is 51.5%, each contributed 11% to the islamic religiosity variable and 40.5% to the perceived behavioral control variable. the remaining 48.5% comes from other variables not measured in this study. the partial t-test determines whether the independent variable affects the dependent variable. if the partial t-test yields a sig value less than 0.05, the independent variable significantly affects the dependent variable. conversely, if the sig value exceeds 0.05, the independent variable does not affect the dependent variable. table 5. partial t-test results variable b (coefficient) beta sig description islamic religiosity -0.048 -0.182 0.014 accepted perceived behaviour control -0.204 -0.573 0.000 accepted in table 5, the partial t-test indicates that the islamic religiosity variable has a significant value of 0.014 (p <0.05) and 0.242. therefore, islamic religiosity partially harms academic fraud. meanwhile, the significance value of the perceived behavioral control variable is 0.000 (p <0.05), and the value is -0.573. kenia, uyun, & barry | islamic religiosity and perceived behavioral control on academic cheating 39 international journal of islamic educational psychology, 4(1), 2023 there is a partially negative effect of the perceived behavioral control variable on academic cheating. the simultaneous f-test aims to determine whether or not there is a joint influence between the dependent and independent variables (laksmidara & nashori, 2022). the simultaneous f-test follows certain criteria. if the significant value of f is 0.05, then there is a significant relationship between the independent variable and the dependent variable. conversely, if the significant value of f is > 0.05, the independent variable does not influence the dependent variable. the simultaneous f-test value can be determined by comparing it with the critical value from a statistical table. the table has a significance level of 0.05, with (k-1) and (n-k) representing the number of independent and dependent variables and the number of respondents, respectively. table 6 simultaneous f-test results model sum of squares df mean square f sig. regression 4205.558 2 2102.779 104.132 0.000 residual total 3957.909 8163.467 196 198 20.193 based on table 6, the simultaneous f-test in this study has a significance value of 0.000 (p <0.05). islamic religiosity and perceived behavioral control simultaneously influence student academic cheating. based on the results of hypothesis testing, the partial t-test value states that there is a significant negative effect between islamic religiosity and academic cheating in students. thus, the first hypothesis is accepted. meanwhile, the partial t-test conducted on perceived behavioral control and academic fraud states that perceived behavioral control significantly influences academic fraud. thus, the second hypothesis is accepted. furthermore, the f-test found that the results of islamic religiosity and perceived behavioral control simultaneously influenced academic cheating. thus, the third hypothesis is accepted. discussion figure 1 hypothesis result conclusion perceived behavioral control academic cheating islamic religiosity dimensions of religiosity glock and stark (1966) types of academic cheating hendricks (2004) control belief and perceived power negative correlations experience time facility situations physical interests intelligence kenia, uyun, & barry | islamic religiosity and perceived behavioral control on academic cheating 40 international journal of islamic educational psychology, 4(1), 2023 discussion according to research by several experts, islamic religiosity has a significant negative impact on academic dishonesty. this study supports the theory and research results that islamic religiosity affects academic fraud. herdian & mildaeni (2022), hamdani et al. (2022), ridwan & diantimala (2021), as well as oktaviyani, sunawan, & khairkhah (2022), and djie & ariela (2021), showed a negative relationship between islamic religiosity and academic cheating. this study was conducted on university students (herdian & mildaeni, 2022; hamdani et al., 2022; ridwan & diantimala, 2021; djie & ariela, 2021) and madrasah aliyah students (oktaviyani et al., 2022). the results of this study and several studies above confirm the effect of islamic religiosity on academic cheating. herdian and mildaeni (2022) found islamic religiosity to be a variable that needs attention in dealing with academic cheating. shafina et al. (2021) stated that religiosity is the level of a person’s belief in and appreciation of the religion he adheres to. it encourages him to behave and act according to daily religious teachings. islam teaches to always be honest, as in surah al-taubah verse 199, allah swt says: "o you who believe, fear allah and be with those who are honest" (qs. al-taubah: 119). in katsir (2003), the verse explains that it is recommended to be honest and remain honest because, indeed, those who do so honestly are among those who are saved from destruction. allah will give luck to his servants in all affairs. honesty is one of the critical values associated with one’s faith (suud & subandi, 2017). therefore, religious values will certainly be held firmly by individuals with a high level of faith or religiosity (cahyadi & sujana, 2020). in education, honesty is an important principle because, no matter how big the opportunity to lie, it will certainly not be done without it (ahyani et al., 2021). therefore, students with a high level of islamic religiosity will avoid committing academic fraud because they realize that religion teaches them to be honest and avoid cheating. in addition, this study found a negative influence between perceived behavioral control and academic fraud. the results of this study support the theory and research findings that perceived behavioral control is related to the intention to commit academic fraud. this study’s results align with research (yusliza et al., 2020; juan et al., 2022; dewanti et al., 2020). perceived behavioral control is a predictor of academic fraud. if the perceived behavioral control is high, the student’s desire to commit academic fraud will be low. in planned behavior theory, ajzen (1991), other predictors determine intention apart from perceived behavior control. however, they are not examined in this study, namely, attitude towards behavior and subjective norm; attitude towards behavior refers to individual assessments of both positive and negative attitudes towards behavior. the more individuals believe that a behavior has a positive impact, the more preferred the behavior is; in this case, individuals who perform kenia, uyun, & barry | islamic religiosity and perceived behavioral control on academic cheating 41 international journal of islamic educational psychology, 4(1), 2023 the same behavior are called behavioral beliefs. selfira salsabilla (2020) found that attitudes had a significant positive relationship with cheating intentions; similarly, mustapha et al. (2016) and harding et al. (2017) found that attitudes had a positive relationship with the intention to cheat. students who believe their behavior positively impacts their personal goals tend to have stronger cheating intentions. meanwhile, subjective norms refer to individual perceptions of the social pressure received when about to do or not do a behavior. a person’s perception of behavior is obtained from the norms that apply in society. generally, students with good subjective norms always want to behave well; fulfilling this behavior is known as fulfilling normative beliefs. previous research found a positive relationship between subjective norms and intentions (meitriana et al., 2019; fang et al., 2017). perceived behavioral control is one factor in determining behavior (ajzen, 2020). perceived behavioral control refers to an individual’s belief in supporting and inhibiting factors in demonstrating a behavior (ajzen, 1991). when students perceive more supporting factors than inhibiting factors, their intention to commit academic fraud is stronger. perceived behavioral control is the most prominent variable in influencing student academic fraud, as well as being a crucial variable to pay attention to. based on the data that has been obtained, students believe and find it difficult to cheat because, based on their experience, they have witnessed a friend’s exam sheet being torn up by a lecturer. besides that, the tendency of students to show behavior by looking at notes during the exam is determined by the lecturer; when the lecturer is careless or does not monitor the learning process, students’ confidence to look at notes becomes strong. the facilities provided by the campus also affect students’ desire to cheat; in this case, related to the wi-fi provided by the campus, students launch actions to open the internet during exams when the wi-fi network is smooth. besides that, students’ beliefs about obstacles to academic fraud are also determined by time; it is difficult for students to exchange answers during exams because the time for collecting assignments given by lecturers is short. apart from students’ control beliefs regarding the amount of support and perceived obstacles to cheating, the perceived power beliefs that students have also influenced students to show academic cheating behavior; based on research data, solid physicality influenced students to complete assignments independently; facilities owned by students regarding money also played an essential role for students to pay other people to do coursework; besides, the inability to manage time made students negligent in doing assignments, so that assignments piled up and they were forced to cheat on other students’ scientific work. according to the author, in the research process, there are several research weaknesses, including that when the research took place, the data was collected by online methods through the g-form scale, thus making researchers unable to kenia, uyun, & barry | islamic religiosity and perceived behavioral control on academic cheating 42 international journal of islamic educational psychology, 4(1), 2023 observe and see behavior directly. besides that, technically, not all students immediately responded when receiving the g-form scale. conclusion islamic religiosity has an impact on academic cheating. similarly, perceived behavioral control also has a negative influence on academic cheating. furthermore, islamic religiosity and perceived behavioral control influence the academic cheating of psychology students. the implications of this research are significant for optimizing students’ religiosity so as not to commit academic fraud. in addition, it is expected that future researchers can conduct the same research with different faculties. at the same time, lecturers are required to be able to give strict sanctions to students who cheat so that it can be used as a lesson for other students. lecturers must be on time to end the exam so that students do not have the opportunity to exchange answers. lecturers are required to monitor the exam process and ensure that it is free from academic fraud. then, for policymakers, they can hopefully form an integrity zone unit or institution, which includes researching academic fraud. references abdillah, h. z., rahman, f., husna, m., sitinjak, c., hidayah, n., & mujidin, m. (2022). school well-being in terms of self-determination and patience in vocational high school students. international journal of islamic educational psychology, 3(1), 19-34. http://dx.doi.org/10.18196/ijiep.v3i1.14476 katsir, i. (2003). tafsir ibnu katsir (peneliti: dr. abdullah bin muhammad bin abdurrahman bin ishaq al-sheikh; penterjemah: m. abdul ghofar em), bogor: pustaka imam asy-syafi'i. billy, b., andrianus, a., yuliati, r., & adelina, y. e. (2019). kecurangan akademik pada mahasiswa akuntansi berdasarkan perspektif fraud diamond. ekspansi: jurnal ekonomi, keuangan, perbankan, dan akuntansi, 11(2), 157-178. https://doi.org/10.35313/ekspansi.v11i2.1346 ahyani, h., abduloh, a. y., & tobroni, t. (2021). prinsip-prinsip dasar manajemen pendidikan islam dalam al-qur’an. jurnal isema: islamic educational management, 6(1), 37–46. https://doi.org/10.15575/isema.v6i1.10148 ajzen, i. (1991). the theory of planned behavior. organizational behavior and human decision processes, 50(2), 179–211. https://doi.org/10.1016/07495978(91)90020-t http://dx.doi.org/10.18196/ijiep.v3i1.14476 https://doi.org/10.35313/ekspansi.v11i2.1346 https://doi.org/10.15575/isema.v6i1.10148 https://doi.org/10.1016/0749-5978(91)90020-t https://doi.org/10.1016/0749-5978(91)90020-t kenia, uyun, & barry | islamic religiosity and perceived behavioral control on academic cheating 43 international journal of islamic educational psychology, 4(1), 2023 ajzen, i. (2020). the theory of planned behavior : frequently asked questions. human behavior & emerging technologies, 2(4), 314–324. https://doi.org/10.1002/hbe2.195 aulia, f. (2017). faktor-faktor yang terkait dengan kecurangan akademik pada mahasiswa. jurnal rap (riset aktual psikologi universitas negeri padang), 6(1), 23-32. https://doi.org/10.24036/rapun.v6i1.6647 cahyadi, m. f., & sujana, e. (2020). pengaruh religiusitas, integritas, dan penegakan peraturan terhadap fraud pada pengelolaan keuangan desa. jurnal ilmiah akuntansi dan humanika, 10(2), 136-145. https://doi.org/10.23887/jiah.v10i2.25919 foster, d. w., quist, m. c., young, c. m., bryan, j. l., nguyen, m. l., & neighbors, c. (2013). benefit finding as a moderator of the relationship between spirituality/religiosity and drinking. addictive behaviors, 38(11), 2647-2652. https://doi.org/10.1016/j.addbeh.2013.06.019 dewanti, p. w., purnama, i. a., & siregar, m. (2020). nn., & sukirno.(2020). cheating intention of students based on theory of planned behavior. jurnal ilmiah akuntansi dan bisnis, 15(2), 268-279. https://doi.org/10.24843/jiab.2020.v15.i02.p09 djie, a., & ariela, j. (2021). religiusitas dan ketidakjujuran akademik pada mahasiswa kristen di universitas kristen di tangerang. indonesian journal for the psychology of religion, 1(1), 33-46. https://doi.org/10.24854/ijpr215 fang, w. t., ng, e., wang, c. m., & hsu, m. l. (2017). normative beliefs, attitudes, and social norms: people reduce waste as an index of social relationships when spending leisure time. sustainability, 9(10), 1696. https://doi.org/10.3390/su9101696 glock, c. y., & stark, r. (1966). religion and society in tension. chicago: rand mcnally and company. retrieved from https://archive.org/details/religionsocietyi00gloc hamdani, r., siregar, d. i., marpaung, a. p., gonggo, r. a., & sulistyanti, u. (2022). investigating the students’ behavior towards the temptation to do academic misconduct in higher education: the moderation of religiosity. journal of contemporary accounting, 4(1), 10–22. https://doi.org/10.20885/jca.vol4.iss1.art2 hendricks, b. (2004). academic dishonesty: a study in the magnitude of and justifications for academic dishonesty among college undergraduate and graduate students. theses and dissertations. 1160. https://rdw.rowan.edu/etd/1160 https://doi.org/10.1002/hbe2.195 https://doi.org/10.24036/rapun.v6i1.6647 https://doi.org/10.23887/jiah.v10i2.25919 https://doi.org/10.1016/j.addbeh.2013.06.019 https://doi.org/10.24843/jiab.2020.v15.i02.p09 https://doi.org/10.24854/ijpr215 https://doi.org/10.3390/su9101696 https://archive.org/details/religionsocietyi00gloc https://doi.org/10.20885/jca.vol4.iss1.art2 https://rdw.rowan.edu/etd/1160 kenia, uyun, & barry | islamic religiosity and perceived behavioral control on academic cheating 44 international journal of islamic educational psychology, 4(1), 2023 herdian, h. herdian y mildaeni/cultura, educación y sociedad, vol. 13 no. 1, pp. 9-18, enero-junio, 2022 academic dishonesty based on religiosity among muslim students in indonesia deshonestidad académica basada en la religiosidad entre los estudiantes musulmanes en indonesia. islamic studies, 9, 6-338. http://dx.doi.org/10.17981/cultedusoc.13.1.2022.01 juan, l. x., tao, w. y., veloo, p. k., & supramaniam, m. (2022). using extended tpb models to predict dishonest academic behaviors of undergraduates in a chinese public university. sage open, 12(4), 21582440221140391. https://doi.org/10.1177/21582440221140391 khotimah, s. k., nadhirah, a., fadhilah, f., & herawati, n. (2022, january). the effect of religiosity and self-efficacy to improve students’ literacy: a study on academic cheating. in international conference on madrasah reform 2021 (icmr 2021) (pp. 331-339). atlantis press. https://doi.org/10.2991/assehr.k.220104.049 laksmidara, m., & nashori, f. (2022). the state of loneliness among migrating students: the effect of psychological well-being and religiosity. international journal of islamic educational psychology, 3(2), 172-187. http://dx.doi.org/10.18196/ijiep.v3i2.15613 lambert, e. g., hogan, n. l., & barton, s. m. (2003). collegiate academic dishonesty revisited: what have they done, how often have they done it, who does it, and why did they do it. electronic journal of sociology, 7(4), 1-27. https://sociology.lightningpath.org/ejsarchives/vol7.4/lambert_etal.html loppies, a. m. (2015). hubungan self-regulated learning dengan kecurangan akademik pada mahasiswa fakultas teknologi informasi program studi teknik informatika uksw (doctoral dissertation, program studi psikologi fpsiuksw). retrieved from http://repository.uksw.edu/handle/123456789/9092 meitriana, m. a., suwena, i. k. r., & indrayani, l. (2019, january). the influence of fraud triangle and theory of planned behavior on students academic fraud in bali. in international conference on tourism, economics, accounting, management, and social science (teams 2018) (pp. 136-141). atlantis press. https://doi.org/10.2991/teams-18.2019.24 monica, m., & putra, a. s. (2021). perancangan dan pengembangan sistem smart classroom menggunakan arduino. jurnal sisfotenika, 11(1), 80-90. https://media.neliti.com/media/publications/538866-design-anddevelopment-of-arduino-based-0a8458e5.pdf http://dx.doi.org/10.17981/cultedusoc.13.1.2022.01 https://doi.org/10.1177/21582440221140391 https://doi.org/10.2991/assehr.k.220104.049 http://dx.doi.org/10.18196/ijiep.v3i2.15613 https://sociology.lightningpath.org/ejs-archives/vol7.4/lambert_etal.html https://sociology.lightningpath.org/ejs-archives/vol7.4/lambert_etal.html http://repository.uksw.edu/handle/123456789/9092 https://doi.org/10.2991/teams-18.2019.24 https://media.neliti.com/media/publications/538866-design-and-development-of-arduino-based-0a8458e5.pdf https://media.neliti.com/media/publications/538866-design-and-development-of-arduino-based-0a8458e5.pdf kenia, uyun, & barry | islamic religiosity and perceived behavioral control on academic cheating 45 international journal of islamic educational psychology, 4(1), 2023 miranda, c. a., & uyun, m. (2023). impact academic pressure and academic ability against academic cheating dampak tekanan akademik dan kemampuan akademik terhadap kecurangan akademik. psikoborneo, 11(1), 117-123. http://dx.doi.org/10.30872/psikoborneo.v11i1 mustapha, r., hussin, z., siraj, s., & darusalam, g. (2016). does islamic religiosity influence the cheating intention among malaysian muslim students? a modified theory of planned behavior. international journal of academic research in business and social sciences, 6(12), 389-406. https://ideas.repec.org/a/hur/ijarbs/v6y2016i12p389-406.html novianti, n. (2022). integrity, religiosity, gender: factors preventing on academic fraud. asia pacific fraud journal, 6(2), 321-331. https://doi.org/10.21532/apfjournal.v6i2.234 nursalam, n., bani, s., & munirah, m. (2013). bentuk kecurangan akademik (academic cheating) mahasiswa pgmi fakultas tarbiyah dan keguruan uin alauddin makassar. lentera pendidikan: jurnal ilmu tarbiyah dan keguruan, 16(2), 127-138. https://doi.org/10.24252/lp.2013v16n2a1 oktaviyani, d., sunawan, s., & khairkhah, k. (2022). the prediction of religiosity on students’ academic dishonesty. jurnal pendidikan agama islam, 19(1), 8192. https://doi.org/10.14421/jpai.2022.191-07 saputra, d. p. h., pandu, m., & novitasari, a. (2021, december). analisis deskriptif terhadap kecurangan akademik pada mahasiswa. in prosiding seminar nasional unimus (vol. 4). https://prosiding.unimus.ac.id/index.php/semnas/article/download/8 36/845 prawira, i. d. m. s., & irianto, g. (2018). analisis pengaruh dimensi fraud diamond terhadap perilaku kecurangan akademik mahasiswa (studi kasus pada mahasiswa s1 jurusan akuntansi perguruan tinggi negeri kota malang). jurnal ilmiah mahasiswa feb universitas brawijaya, 3(2), 1689–1699. retrieved from https://jimfeb.ub.ac.id/index.php/jimfeb/article/view/2173 tiwi, p. p. (2020). analisis perilaku koruptif mahasiswa di sekolah bisnis: demografi dan orientasi etik. akuntansi dewantara, 4(1), 33–47. https://doi.org/10.26460/ad.v4i1.5348 rahmawati, h. k. (2016). kegiatan religiusitas masyarakat marginal di argopuro. community development, 1(2), 35-52. http://journal.iainkudus.ac.id/index.php/comdev/article/viewfile/258 4/2005 http://dx.doi.org/10.30872/psikoborneo.v11i1 https://ideas.repec.org/a/hur/ijarbs/v6y2016i12p389-406.html https://doi.org/10.21532/apfjournal.v6i2.234 https://doi.org/10.24252/lp.2013v16n2a1 https://doi.org/10.14421/jpai.2022.191-07 https://prosiding.unimus.ac.id/index.php/semnas/article/download/836/845 https://prosiding.unimus.ac.id/index.php/semnas/article/download/836/845 https://jimfeb.ub.ac.id/index.php/jimfeb/article/view/2173 https://doi.org/10.26460/ad.v4i1.5348 http://journal.iainkudus.ac.id/index.php/comdev/article/viewfile/2584/2005 http://journal.iainkudus.ac.id/index.php/comdev/article/viewfile/2584/2005 kenia, uyun, & barry | islamic religiosity and perceived behavioral control on academic cheating 46 international journal of islamic educational psychology, 4(1), 2023 ridwan, r., & diantimala, y. (2021). the positive role of religiosity in dealing with academic dishonesty. cogent business and management, 8(1), 1–29. https://doi.org/10.1080/23311975.2021.1875541 rismayani, r., & merdeka, p. h. (2023). gerakan taman baca dari mahasiswa untuk desa. journal of community service (jcos), 1(1), 7-13. https://doi.org/10.56855/jcos.v1i1.127 harding, t. s., mayhew, m. j., finelli, c. j., & carpenter, d. d. (2007). the theory of planned behavior as a model of academic dishonesty in engineering and humanities undergraduates. ethics & behavior, 17(3), 255-279. https://doi.org/10.1080/10508420701519239 saifuddin, a. (2020). penyusunan skala psikologi. jakarta timur: kencana. sarumpaet, s. (2022). studi perilaku ketidakjujuran akademik mahasiswa akuntansi era pandemi covid19 di bandar lampung. jurnal akuntansi dan keuangan, 27(2), 151-163. https://doi.org/10.23960/jak.v27i2.598 salsabilla, s. (2020). islamic religiosity dan kecurangan akademik mahasiswa akuntansi. akurasi: journal of accounting and finance studies, 3(2), 81-94. https://doi.org/10.29303/akurasi.v3i2.38 shafina, e., mardi, m., & fauzi, a. (2021). the effect of pressure, rationalization, religiosity on academic fraud behavior. international journal of economics, business and accounting research (ijebar), 5(2). retrieved from https://jurnal.stie-aas.ac.id/index.php/ijebar/article/view/2409 shodiq, m. f., & rosmida, r. (2022). faktor-faktor yang mempengaruhi niat mahasiswa untuk melakukan pengungkapan kecurangan (studi empiris pada mahasiswa program studi d-iv akuntansi keuangan publik angkatan tahun 2017-2019). jurnal iakp: jurnal inovasi akuntansi keuangan & perpajakan, 3(1, juni), 92-100. retrieved from http://ejournal.polbeng.ac.id/index.php/iakp/article/view/2466 sugiyono. (2019). metode penelitian kuantitatif (2nd ed.; setiyawami, ed.). bandung: alfabeta. suud, f. m., & subandi. (2017). kejujuran dalam perspektif psikologi islam: kajian konsep dan empiris. jurnal psikologi islam, 4(2), 121–134. retrieved from http://jpi.api-himpsi.org/index.php/jpi/article/view/44 undang-undang ri no. 20 tahun 2003, sistem pendidikan nasional pasal 3. uyun, m. (2018). orientasi tujuan dan efikasi akademik terhadap kecurangan akademik pada mahasiswa fakultas psikologi uin raden fatah https://doi.org/10.1080/23311975.2021.1875541 https://doi.org/10.56855/jcos.v1i1.127 https://doi.org/10.1080/10508420701519239 https://doi.org/10.23960/jak.v27i2.598 https://doi.org/10.29303/akurasi.v3i2.38 https://jurnal.stie-aas.ac.id/index.php/ijebar/article/view/2409 http://ejournal.polbeng.ac.id/index.php/iakp/article/view/2466 http://jpi.api-himpsi.org/index.php/jpi/article/view/44 kenia, uyun, & barry | islamic religiosity and perceived behavioral control on academic cheating 47 international journal of islamic educational psychology, 4(1), 2023 palembang. psikis: jurnal psikologi islami, 4(1), 45-51. https://doi.org/10.19109/psikis.v4i1.1938 uyun, m. (2022). pengantar metode penelitian kuantitatif. yogyakarta: deepublish yusliza, m. y., fawehinmi, o., hazimah, n., mat, n., & mohamed, m. (2022). exploring the intention to cheat among undergraduate students through the lens of the theory of planned behaviour. international journal of business and society, 23(2), 1042–1065. https://doi.org/https://doi.org/10.33736/ijbs.4857.2022 yusliza, m. y., fawehinmi, o., mat, n. h. n., & mohamed, m. (2022). exploring the intention to cheat among undergraduate students through the lens of the theory of planned behaviour. international journal of business and society, 23(2), 1042-1065. https://doi.org/10.5267/j.msl.2020.7.035 zannah, i. n., & hariyanto, w. (2023). the effect of information technology misuse, learning motivation and level of religiosity on academic fraud behavior of accounting students as prospective accountants (studies at islamic-based and national private universities). indonesian journal of islamic studies, 11, 10-21070. retrieved from https://ijis.umsida.ac.id/index.php/ijis/article/view/1657/1939 https://doi.org/10.19109/psikis.v4i1.1938 https://doi.org/10.5267/j.msl.2020.7.035 https://ijis.umsida.ac.id/index.php/ijis/article/view/1657/1939 _______________________________________________ international journal of islamic educational psychology vol. 1, no. 2, december 2020 doi: https://doi.org/10.18196/ijiep.v1i2.9672 emotional intelligence with learning achievements reviewed from islamic education 1nur ‘aisyiah yusri*, 2mariah kibtiyah, 3thoat hamim 1universitas islam negeri imam bonjol, padang, indonesia 2institut agama islam negeri palangkaraya, indonesia 3international islamic university malaysia, malaysia *corresponding email: ainhayuda75@gmail.com citation: yusri, n.a., kibtiyah, m., & hamim, t. (2020). emotional intelligence with learning achievements reviewed from islamic education. international journal of islamic educational psychology, 1(2), 112-125. doi: https://doi.org/10.18196/ijiep.v1i2.9672 a r t i c l e i n f o a b s t r a c t article history received, 29/08/2020 revised, 02/10/2020 accepted 12/10/2020 one of the psychological aspects that determine the quality of learning outcomes, it closely relates emotional factors to emotional intelligence. emotional intelligence is one of the knowledge models developed in psychology based on various arguments and scientific findings from neuroscience studies and analysis. this article discusses the relationship between emotional intelligence and student achievement. the sample used was 248 high school students in padang city, and the data analysis technique was pearson's productmoment correlation. this research study instrument was the emotional intelligence scale, while they obtained student learning achievement from the report card scores in the odd semester of the 2019-2020 school year. the results showed that there was a significant interrelationship between emotional intelligence and student achievement. this is an open access article under the cc–by-sa license. keywords emotional intelligence learning achievement islamic education student learning school http://creativecommons.org/licenses/by-sa/4.0/ yusri, kibtiyah & hamim | emotional intelligence with learning achievements reviewed from islamic education 113 international journal of islamic educational psychology, 1(2), 2020 p. 112-125 introduction education is an effort to prepare students to face and play a role in an environment that is always transforming, and it is plural. environmental changes that occur require an increase in educational outcomes from all aspects. one hope of environmental change, followed by the rapid development of science and technology, is contributing to student achievement. to measure the extent to which a person's level of ability to learn requires a learning outcome report. learning outcomes are often referred to as learning achievement because achievement is an effort made by someone and obtains learning outcomes. many factors influence learning achievement. factors that influence learning achievement include learning methods (which include teaching materials and teaching materials), environmental and socio-economic factors, and instrumental factors (which include hardware: school buildings, equipment, and software: curriculum, educational programs, study guides), and factors in students. according to elliot et al. (1999), the factors that influence learning achievement are social class, race, parental involvement, children's skills, attitudes and values in learning, expectations, cognitive abilities (intelligence), and style. in case any students encounter an inability to adapt and take place in the learning process, it will influence their school accomplishment. likewise, when a pupil has entered the education phase at the senior secondary level, at the same time, his or her psychological development side enters a different life stage between the transform from adolescence to adulthood, which often creates a conflict of change. for the students those who are accepted into the school that they want in, their effort will decrease. as observed in portugal, around 9% of new students experience direct failure. this is not counting those who continue to struggle despite their disappointing performance index. many students respond to unfamiliar conditions that are far distant from the understanding situations in previous primary schools, so they have the wrong orientation, attitude, and learning habits and lead to student achievement problems that cannot be avoided (costa & faria, 2015). furthermore, moll, gobel, gooch, landerl, and snowling (2014) estimate that between 30% and 50% of students diagnosed with learning disabilities resulting in their performance index will continue. with the increasing number of students who quit or drop out of school, analysis on student achievement related to learning issues focuses more on adults. this research is reinforced by casey (2012). besides an extra shift in the sociodemographic situation, new high school students have a transitional period between adolescence to adulthood when entering a higher education level than before. their demands increase, also as a preventive action for future problems. these needs include career-education, family, home, pursuing pleasure, community involvement, emotional, physical health, responsibility, and personal relationships (soni & bhalla, 2020). yusri, kibtiyah & hamim | emotional intelligence with learning achievements reviewed from islamic education 114 international journal of islamic educational psychology, 1(2), 2020 p. 112-125 moreover, the pressures of learning are related to behavior and developing emotional crises as a fundamental problem for students with learning obstacles. students who encounter learning difficulties will experience behavioral complications, such as language disabilities that can affect students' social relationships. shiver's analysis results stated individuals needed that emotional intelligence to observe, interpret, and respond to social and emotional cues (goleman, 2000). weissberg explained his research results which competent people had reasonable heart control, intense involvement with peers, social effectiveness, and popularity. they were also able in solving problems, were proficient in overcoming social issues, coping with anxiety, and experienced in resolving conflicts (goleman, 2000). the achievements of students have been a popular issue in the world of education. academic achievement derives from a complex learning process. zimmerman (2008) said that learning success is an ability that because of students have learning by doing tests or assessments. assessment or evaluation in education is critical because it can summarize how students have mastered the subject taught. besides, this method of assessment can be used in decisionmaking and policy. the environment's stimulus will become the knowledge one possesses if objects and events are seen and observed. all knowledge possessed will develop into a person's mental structure in a constructive forum. it can be said that the mental structure is absorb everything observed in the environment. this psychological structure is constantly changing. thus, learning is a process of mental structures that are always changing because of psychological structures that always gain new knowledge. therefore, learning outcomes also change due to changes in students' mental structures, interacting with their environmental stimuli. some experts state that learning achievement is influenced by many factors originating from within (internal) and from outside (external) the individual (abdulghani et al., 2014; dixson, worrell, olszewski ‐ kubilius, & subotnik, 2016; fonteyne, duyck, & fruyt, 2017). this study focuses more on the emotional element, an internal element with research exposure related to student achievement in high school levels. it correlates emotional intelligence and achievement. in this connection, students who are developing to end their adolescence towards adulthood experience a transition in their life process (preeti, 2013; parker, summerfeldt, hogan, & majeski, 2004). the social transition occurs when students have to adapt from scratch to a new school environment, such as teachers, peers, rules, and learning styles (santrock, 2003). also, individuals face the obligation to get an education at a higher level, which is motivated by their ideals, including mastering science, technology, skills, position, and high social status in society. however, achieving these goals is difficult because they have to face many obstacles and require emotional maturity to plan and act. students who will enter the transitional period from adolescence to adulthood yusri, kibtiyah & hamim | emotional intelligence with learning achievements reviewed from islamic education 115 international journal of islamic educational psychology, 1(2), 2020 p. 112-125 should have better social perceptions in the adolescent development phase than before. the reality is that many individuals cannot meet their needs in developing contacts with other people, especially when entering a new situation. in this condition, emotional intelligence is needed as an essential aspect of personality about individual adjustment. according to adeyemo (2005), emotional intelligence is a predictor of healthy change as a fundamental provision for achieving social and academic success and a predictor of mental health and self-adjustment throughout the life span. individuals always fulfill a successful life throughout their life cover. during the psychological development of high school students, their readiness to learn is determined by their academic path and biological development by demanding developmental tasks in performing their more complex roles (cole, 2014). the emotional intelligence factor with society is essential for early school age. successful social and emotional development for outstanding early school is also significant to learning success. roeser, eccles, & sameroff (2000) described that their research showed a relationship between the social and emotional development of children's achievement. most of the research explained that something related weak social conditions and delayed emotional development to learning achievement (goldberg et al., 2019; darling-churchill & lippman, 2016; malti & noam, 2016). the study again showed that right socio-emotional conditions characterized by the ability to deal with self-control and cooperation and a lack of aggressive behavior would lead to academic success (goldberg. et al., 2019). as explained by arnett, chapin, & brownlow (2018), good social relationships for students would provide enthusiasm for learning and selfconfidence. one of the psychological aspects that determine the quality of learning outcomes, it closely relates emotional factors to emotional intelligence. emotional intelligence is one of the intelligence models developed in psychology based on various arguments and scientific findings from neuroscience studies and research. starting from the conventional intelligence model (iq), emotional intelligence (eq) to those who claim to be a model of spiritual intelligence (sq), all of them still explain human consciousness with all its forms as processes that essentially take place in neural networks. although the theoretical, critical response to this iq-based intelligence assessment has appeared since beginning its birth, it is only in the last decade of this century. a famous psychological formula has been known to package studies' contributions and analyze results from scientists who focus their intelligence research. psychology considered emotion as part of intelligence theory when wechsler described it as individuals' global capacity to act effectively and reason in facing their environment (wechsler, 1981). then in the early 1940s, wechsler referred to non-intellect as a personal, social factor and an intellectual element, while in 1943 wechsler stated that non-intellect ability was essential for success in life (canivez & watkins, 1998). furthermore, in 1983, howard gardner presented various yusri, kibtiyah & hamim | emotional intelligence with learning achievements reviewed from islamic education 116 international journal of islamic educational psychology, 1(2), 2020 p. 112-125 theories of intelligence. he proposed that measure interpersonal and intrapersonal intelligence was as important as the type of intelligence measured by iq and similar tests (gardner, 1999). mayer and salovey supported the previous approach by describing emotional intelligence as a form of social intelligence that involved monitoring oneself and others' feelings to guide one's actions and thoughts (salovey, mayer, caruso, & yoo, 2009). then salovey and mayer started an analysis program on developing emotional intelligence assessments. in the first 1990s, as the new york times scientific writer, daniel goleman popularized salovey and mayer's research by writing the book emotional intelligence. together with david mc clelland, goleman studied his first book that showed important social and emotional abilities and neuropsychology development (cherniss, 2000). ledoux observed that emotional symptoms from the cerebrum, neocortex, and limbic system's functional activities from the amygdala in the human brain (goleman, 2000). in his experiments, ledoux observed that this organ experienced increased activity along with human emotional responses. the thalamus receives when sensory nerves are activated by external sensory responses — a part of the brain. it translates nerve impulse stimuli into forms understood by the brain, then is received by the neocortex and visual cortex, which processes it and stimulates the amygdala when the stimulus is emotional (goleman, 2000). ledoux argues that most of the signals originating from the thalamus go directly to the amygdala without passing through the neocortex — without going through conventional processes, with easier transmission allowing for a faster response. so, ledoux believes the amygdala can trigger emotional activity responses before our cerebrum understands what is happening. in other words, the feeling of having intelligence (goleman, 2000). this scientific evidence supports goleman's argument that eq is the fundamental requirement for effective use of iq. it then links to some typical mental attitudes associated with eq — awareness to understand oneself and others' feelings, empathy, compassion, motivation, and the ability to respond to be happy or in the sad situations. the factors that influence the process and students' achievement are complex and varied. some experts say that success in learning is influenced by both elements which from internal and external of individual. this research will pay special attention to points that come from within students. the results of this study will provide a conclusion on whether emotional intelligence plays a role acquisition in the academic achievement of high school. academic achievement assessment one of the concepts formulated by experts says that learning achievement can be increased or decreased, influenced by many factors originating from within internal and external of individual (azwar, 2000). internal factors include yusri, kibtiyah & hamim | emotional intelligence with learning achievements reviewed from islamic education 117 international journal of islamic educational psychology, 1(2), 2020 p. 112-125 physical conditions in the form of the five senses and general environmental conditions and psychological conditions in the form of non-intellectual abilities and cognitive abilities. external factors include physical conditions in place conditions, facilities, subject, social and emotional conditions, and cultural influences (marsh & martin, 2011). the interaction between various factors determines the learning outcomes experienced by individuals. each factor's role is not always the same and fixed, and other factors will determine the amount of contribution of a factor and is highly situational. assessment in education as a predictor of success is the level of achievement or proficiency in academic activities, usually assessed by teachers with standardized assessments, teacher-made tests, or combined the two tests. learning achievement is in the form of numbers as describing the level of mastery or completion of student learning tasks within a certain period, both in the aspects of knowledge, attitudes, and skills (chaplin, 1989). in line with bloom et al., they divided the learning area into three parts: the cognitive area, the effective area, and the psychomotor area (azwar, 2000). learning achievement tests cover all three areas of educational goals broadly. as explained, learning achievement is one form of the results of the learning efforts undertaken. learning achievement can be increased or decreased and influenced by internal and external factors of students. emotional intelligence is believed to be an area of internal factors that psychologically affects success in learning. as stated by adeyamo (2005), emotional intelligence is a predictor of healthy change as an essential provision for achieving social and academic success and a predictor of mental health and self-adjustment throughout the life span. this statement can be justified because emotional intelligence is a fundamental factor in interacting with other people. positive interaction in the learning process shows that the students' adjustment ability supports good learning achievement. implementing assessments to demonstrate success in learning to exist in created conditions. students are encouraged to show their abilities, including internal ability factors that educators cannot predict (berliner, 2020). emotional intelligence intelligence is a concept in psychology that has long been researched and developed. the intelligence models currently being developed in psychology are based on their arguments on scientific findings from neuroscience studies. they are conventional intelligence model (iq), emotional intelligence (eq), to those who claim to be the ultimate intelligence model, it called by spiritual intelligence (sq). serrat (2017) states that emotional intelligence can use emotions effectively to achieve goals, build productive relationships, and gain success. productive relations manifest the ability to monitor feelings and emotions both in oneself and others, which become guides for thoughts and actions (mayer, caruso, & yusri, kibtiyah & hamim | emotional intelligence with learning achievements reviewed from islamic education 118 international journal of islamic educational psychology, 1(2), 2020 p. 112-125 salovey, 2016). productive relations such as communications with peers and teachers in the teaching-learning process also positively assess themselves, encouraging them to excel. studies and research on intelligence in modern psychology are motivated to fulfill functional needs related to the world of education, and it aims to understand, measure, classify, manage and utilize aspects of individual intelligence in their daily lives. in this context, intelligence is defined as it means in everyday language to solve practical problems (problem-solving capacity). intelligence has several main characteristics, namely abstract (petrides et al., 2016), combine various functions (not a single ability), and relatively because it allows a change compose a person with increasing age, especially for functions whose value is emphasized by a particular culture. the students' achievements have always been a topic to study. some experts say that learning achievement is influenced by many factors originating (internal) and outside (external). this study focuses more on emotions, an internal element, with research exposure-related to high school students' learning achievements. implications of emotional intelligence in islamic education an ideal muslim is a human being who fulfills orders and avoids allah swt's prohibitions, in which the primary purpose of islamic education is to bring students closer to allah through faith and morals (khaidir&suud, 2020). this study has two formulations, they are developing human nature, and it directs potential at forming a whole human being, and education is a progressive and gradual activity following the students' development tasks. islamic education is defined as al-tarbiyah, al-ta'lêm, and al-ta'dêb, which focusing on nurturing, educating, and forming morals. according to daulay (2014), the essence of islamic education is not only about scientific insights but must be integrated into forming perfect morality (muhandis et al., 2020). based on the above understanding, halik (2013) states that education consists of several elements, which are: 1) maintaining the growth of human nature; 2) empowering noble individual abilities (reason); 3) focusing human nature and its various potentials in a proper direction, and 4) doing the factors in stages. the implications of emotional intelligence in islamic education are related to the individual's personality with others. the form of demand is emerging students' self-adjustment abilities to set up a more mature personality. however, this situation can change because of the inability to manage emotions. in other words, individual emotions cannot be directed to positive things to serve as intrinsic motivation as one foundation for shaping behavior. therefore, islamic education challenges will become more diverse, seen from the many shifts in individuals' values and life patterns from being oriented to type of religious to individualmaterialistic and secular. yusri, kibtiyah & hamim | emotional intelligence with learning achievements reviewed from islamic education 119 international journal of islamic educational psychology, 1(2), 2020 p. 112-125 patterns of behavior change in modern society include permissive parenting for adolescents, which results in violations of islamic religious rules. this neglect has created a distorted mindset in adolescents about obligations and prohibitions in islam. the mindset formed in adolescents produces reactions from selfinteraction with the adolescent social environment. the role of emotion here is to prepare the body to perform predictable actions or behaviors that can something useful for its adjustment. further, the adolescent's emotions are often in an unstable condition, then what will emerge is psychological and emotional tension, which affects disrupt motor skills and mental activity, leading to disturbances in the individual's psychological atmosphere. emotional intelligence is closely related with learning achievement, and also islamic education. the primary purpose of islamic education is to form people who fear allah swt, emphasizing religion, so it relates emotional intelligence to islam's study itself. islamic education also pays close attention to human relations (al-hablu min alnés) as part of islam's implications. it requires every muslims to control their emotions because intended communication and used as a basis for individual assessment and evaluation of himself and others. emotional reactions repeated over will become a habit. in psychology, anger is considered one of the learned emotions because it will create satisfaction and comfort when released. islamic education teaches humans to manage emotions and direct them to positive things. the success of education has benchmarks based on students' reactions and emotional development. when islamic education goals are met, it also fulfills contributing emotional intelligence to islamic education. interactions in the social life of adolescents certainly produce attitudes and changes got from the emotional friction. of course, the logical consequences cannot be avoided, separated, interrelated and supportive chains. this description is the author's attempt to link the role and function of the concept of emotional intelligence in islamic education. hence, the hope is to integrate and interconnect emotional intelligence between western and islamic perspectives. methods participants subjects in this study were 248 (male = 112; average age 16 with sd = 2.19; female = 136; mean age 16.8 with sd = 2.63) students from 3 high schools in padang city. the distribution of subjects in this study was 15 years (n = 45, 0.33%); 16 years (n = 48, 0.21%); 17 years (n = 55, 10.37%). isaac and michael's formulas were used for determining the population. all participants received approval. in this study, multistage random sampling was chosen to determine a representative sample of the population. etikan & bala (2017) explains that multistage random sampling is used to collect random and stratified samples according to certain units. yusri, kibtiyah & hamim | emotional intelligence with learning achievements reviewed from islamic education 120 international journal of islamic educational psychology, 1(2), 2020 p. 112-125 regression analysis is to determine the causality pattern of emotional intelligence on students' achievements. measurement the data collection applied a questionnaire approach. this method is considered the advantage of being a good data collector. the emotional intelligence scale measured students' level of emotional intelligence, and the scale adopted a likert scale model. meanwhile, to measure student achievement, it used the documentation method. this process determined the state and student learning outcomes of the 2019-2020 school year in report cards for one semester. result and discussion result psychological factors in the concept of personality related to emotions and social issues, and its development, are essential for early school age. this study proves that weak social conditions and delayed emotional development affect learning achievement. creating good social relationships in students will provide enthusiasm for learning and increase self-confidence. emotional intelligence measured using an emotional sense scale, with 94 items. the lowest record is 110, and the highest reaches 235. the hypothetical mean scores (110 + 235) / 2 = 172.5. the analysis proceeds showed a mean = 213.19. these results illustrated that the empirical mean gain higher than the hypothetical mean score, which 213.19 versus 172.5. based on these results, the emotional intelligence of the research subjects is good. hypothesis testing, which states a positive correlation between emotional intelligence and learning achievement, is proven. based on the results of pearson's product-moment correlation analysis, the price of r = 0.248 was with a significance level of p = 0.010 or p <0.05. this result means that there is a relationship between emotional intelligence and academic achievement. discussion the results of this study's hypothesis shows a positive correlation between emotional intelligence and student achievement. the level of significance of the one-sided correlation coefficient of the output (measured by probability) yields the number of 0.254 for emotional intelligence. therefore, the probability of emotional intelligence is 0.16, so the correlation between learning achievement variables and emotional intelligence looks more real. this condition is similar to the research conducted by abdullah, elias, mahyuddin, & uli (2004). they found emotional intelligence would form emotional competency in children, helping establish more effective social relationships. children who lack emotional competence will show negative emotional responses, such as less happy and cheerful in socializing. furthermore, malik & shujja (2013) studied emotional yusri, kibtiyah & hamim | emotional intelligence with learning achievements reviewed from islamic education 121 international journal of islamic educational psychology, 1(2), 2020 p. 112-125 intelligence, and it showed that subjects with significant emotional intelligence scores also had high self-monitoring records, empathy gains, social skills reaches, and high interpersonal relationship scores. samari & tahmasebi's research (2007) on emotional intelligence for men and women at the age of adolescence to 35 years found that women had the same ability in emotional intelligence. although women had better empathy and social skills, men were better at controlling themselves. maccann, fogarty, zeidner, & roberts (2011) stated that the differences between men and women had been mostly due to community treatment so far. therefore, from an early age, boys and girls should master specific knowledge and skills according to their gender and have self-concept and personal attributes that match their gender to have the same opportunity to develop themselves. conclusions education education is not sufficiently focused on skills and cognitive processes, guidance, training, and assessment. students need help in how to behave on their weak potential in facing tricky problems. the new situation differs from the previous case, both academic, social, and intellectual situations, which, if not expected, will cause various difficulties that can impact on acquisition learning achievement. psychological factors in the concept of personality related to emotions and social issues, and its development, are essential for early school age. this study proves that weak social conditions and delayed emotional development affect learning achievement. the formation of good social relationships in students will provide enthusiasm for learning and increase self-confidence. references abdulghani, h. m., al-drees, a. a., khalil, m. s., ahmad, f., ponnamperuma, g. g., & amin, z. (2014). what factors determine academic achievement in high achieving undergraduate medical students? a qualitative study. medical teacher, 36(1), 543-548. abdullah, m. c., elias, h., mahyuddin, r., & uli, j. (2004). emotional intelligence and academic achievement among malaysian secondary students. pakistan journal of psychological research, 19(3-4), 105-121. adeyemo, d. a. (2005). the buffering effect of emotional intelligence on the adjustment of secondary school students in transition. electronic journal of research in educational psychology, 6(2), 79-90. arnett, j., chapin, l., & brownlow, c. (2018). human development: a cultural yusri, kibtiyah & hamim | emotional intelligence with learning achievements reviewed from islamic education 122 international journal of islamic educational psychology, 1(2), 2020 p. 112-125 approach. melbourne: usq eprints. azwar, s. (2000). tes prestasi (2 ed.). yogyakarta: pustaka pelajar. berliner, d. c. (2020). the implications of understanding that pisa is simply another standardized achievement test. dalam g. fan, & t. s. popkewitz, handbook of education policy studies: school/university, curriculum, and assessment (hal. 239-258). new york: springer. canivez, g. l., & watkins, m. w. (1998). long-term stability of the wechsler intelligence scale for children—third edition. psychological assessment, 10(3), 285–291. casey, j. e. (2012). a model to guide the conceptualization, assessment, and diagnosis of nonverbal learning disorder. canadian journal of school psychology, 27(1), 35-57. chaplin, j. p. (1989). dictionary of psychology. new york: del publishing co. inc. cherniss, c. (2000). emotional intelligence: what it is and why it matters. presented at the annual meeting of the society for industrial and organizational psychology. new orleans. cole, p. m. (2014). moving ahead in the study of the development of emotion regulation. international journal of behavioral development, 38(2), 203-207. costa, a., & faria, l. (2015). the impact of emotional intelligence on academic achievement: a longitudinal study in portuguese secondary school. learning and individual differences, 37, 38-47. darling-churchill, k. e., & lippman, l. (2016). early childhood social and emotional development: advancing the field of measurement. journal of applied developmental psychology, 45, 1-7. daulay, h. p. (2014). pendidikan islam dalam perspektif filsafat. jakarta: kencana. dixson, d. d., worrell, f. c., olszewski‐kubilius, p., & subotnik, r. f. (2016). beyond perceived ability: the contribution of psychosocial factors to academic performance. annals, 1377(1), 67-77. etikan, i., & bala, k. (2017). sampling and sampling methods. biometrics & biostatistics international journal, 5(6), 1-3. ferrando, m., prieto, m. d., almeida, l. s., ferrandiz, c., bermejo, r., lopezpina, j. a., . . . fernandez, m.-c. (2011). trait emotional intelligence and yusri, kibtiyah & hamim | emotional intelligence with learning achievements reviewed from islamic education 123 international journal of islamic educational psychology, 1(2), 2020 p. 112-125 academic performance: controlling for the effects of iq, personality, and self-concept. journal of psychoeducational assessment, 29(2), 150-159. fonteyne, l., duyck, w., & fruyt, f. d. (2017). program-specific prediction of academic achievement on the basis of cognitive and non-cognitive factors. learning and individual differences, 56, 34-48. gardner, h. e. (1999). intelligence reframed: multiple intelligences for the 21st century. new york: hachette, uk. goldberg, j. m., sklad, m., elfrink, t. r., schreurs, k. m., bohlmeijer, e. t., & clarke, a. m. (2019). effectiveness of interventions adopting a whole school approach to enhancing social and emotional development: a metaanalysis. european journal of psychology of education, 34, 755–782. goleman, d. (2000). kecerdasan emosional (terjemahan). jakarta: gramedia pustaka utama. halik, a. (2013). dialektika filsafat pendidikan islam: argumentasi dan epistimologi. istiqra', 1(1), 1-10. khajehpour, m. (2011). relationship between emotional intelligence, parental involvement and academic performance of high school students. procedia social and behavioral sciences, 15, 1081-1086. khaidir, e., & suud, f. m. (2020). islamic education in forming students'characters at as-shofa islamic high school, pekanbaru riau. international journal of islamic educational psychology, 1(1), 50-63. 10.18196/ijiep.1105 maccann, c., fogarty, g. j., zeidner, m., & roberts, r. d. (2011). coping mediates the relationship between emotional intelligence (ei) and academic achievement. contemporary educational psychology, 36(1), 60-70. malik, f., & shujja, s. (2013). emotional intelligence and academic achievement: implications for children's performance in schools. journal of the indian academy of applied psychology, 39(1), 51–59. malti, t., & noam, g. g. (2016). social-emotional development: from theory to practice. european journal of developmental psychology, 13(6), 652-665. marsh, h. w., & martin, a. j. (2011). academic self‐concept and academic achievement: relations and causal ordering. british journal of educational psychology, 81(1), 59-77. http://dx.doi.org/10.18196/ijiep.1105 yusri, kibtiyah & hamim | emotional intelligence with learning achievements reviewed from islamic education 124 international journal of islamic educational psychology, 1(2), 2020 p. 112-125 mayer, j. d., caruso, d. r., & salovey, p. (2016). the ability model of emotional intelligence: principles and updates. emotion review, 8(4), 290-300. moll, k., gobel, s. m., gooch, d., landerl, k., & snowling, m. j. (2014). cognitive risk factors for specific learning disorder: processing speed, temporal processing, and working memory. journal of learning disabilities, 49(3), 272-281. muhandis, j., yamin, m. n., & nurjan, s. (2020). jamuro religious factors: perspective of islamic education psychology. international journal of islamic educational psychology, 1(1), 64-74. 10.18196/ijiep.1106 parker, j. d., summerfeldt, l. j., hogan, m. j., & majeski, s. a. (2004). emotional intelligence and academic success: examining the transition from high school to university. personality and individual differences, 36(1), 163-172. petrides, k. v., mikolajczak, m., mavroveli, s., sanchez-ruiz, m.-j., furnham, a., & pérez-gonzález, j.-c. (2016). developments in trait emotional intelligence research. emotion review, 8(4), 335-341. preeti, b. (2013). role of emotional intelligence for academic achievement for students. research journal of educational sciences, 1(2), 8-12. roeser, r. w., eccles, j. s., & sameroff, a. j. (2000). school as a context of early adolescents' academic and social-emotional development: a summary of research findings. the elementary school journal, 100(5), 2217-2227. salovey, p., mayer, j. d., caruso, d., & yoo, s. h. (2009). the positive psychology of emotional intelligence. dalam s. j. lopez, & c. r. snyder, oxford handbook of positive psychology (hal. 237-248). uk: oxford university press. samari, & tahmasebi. (2007). the study of correlation between emotional intelligence and academic achievement among university students. journal of fundamental of mental health, 9, 35-36. santrock, j. w. (2003). adolescence. boston: mcgraw hill. serrat, o. (2017). understanding and developing emotional intelligence. dalam o. serrat, knowledge solutions: tools, methods, and approaches to drive organizational performance (hal. 329-339). singapore: springer. soni, a., & bhalla, a. (2020). to study the relation between adjustment problems and emotional intelligence among college students: role of gender differences. indian journal of positive psychology; hisar, 11(2), 153http://dx.doi.org/10.18196/ijiep.1106 yusri, kibtiyah & hamim | emotional intelligence with learning achievements reviewed from islamic education 125 international journal of islamic educational psychology, 1(2), 2020 p. 112-125 155. syah, m. (2009). psikologi belajar. jakarta: rajagrafindo persada. wechsler, d. (1981). the psychometric tradition: developing the wechsler adult intelligence scale. contemporary educational psychology, 6(2), 82-85. zimmerman, b. j. (2008). theories of self-regulated learning and academic achievement: an overview and analysis. dalam b. j. zimmerman, & d. h. schunk, self-regulated learning, and academic achievement: theoretical perspectives (2 ed., hal. 1-36). london: routledge. _______________________________________________ international journal of islamic educational psychology vol. 2, no. 1, june 2021 doi: https://doi.org/10.18196/ijiep.v2i1.11851 social factor effects on linguistic performance, emotional and spiritual intelligence kasmil s. abdulwahid mindanao state university tawi-tawi college of technology and oceanography corresponding email: sandrakasmil@yahoo.com citation: abdulwahid, k. s. (2021). social factor effects on linguistic performance, emotional and spiritual intelligence. international journal of islamic educational psychology, 2(1), 15-35. doi: https://doi.org/10.18196/ijiep.v2i1.11851 a r t i c l e i n f o a b s t r a c t article history received, 31/05/2021 revised, 17/06/2021 accepted, 18/06/2021 the main focus of this study was to determine the significant effect of social factors on linguistic performance, emotional and spiritual intelligence. the descriptive-quantitative method of research was used in the study. there were 110 students included as respondents that were selected through simple random sampling. the linguistic performance test, usm emotional quotient inventory, and spiritual intelligence self-report inventory served as instruments to gather data from the respondents. the data were analyzed through the use of t-test, anova, and post-hoc. based on the careful analysis, social factors affected students' linguistic performance, emotional and spiritual intelligence. the findings are summarized into the following: 1) there was a significant difference among the respondents' linguistic performance on students' family religiosity, involvement in the social group, and students' madrasah experience, 2) there was a significant difference in their emotional intelligence as far as students' family educational attainment, income, and students' madrasah experience, and 3) there was a significant difference on students' spiritual intelligence on their involvement in the social group. this is an open access article under the cc–by-sa license. keywords social factors linguistic performance, emotional intelligence, spiritual intelligence mailto:sandrakasmil@yahoo.com http://creativecommons.org/licenses/by-sa/4.0/ abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 16 international journal of islamic educational psychology, 2(1), 2021 introduction parents are investing a lot of their money for their children's good education, but whether or not their children are learning inside the classroom or school is crucial for the teachers and the school administrators. intelligence contributes to students learning. still, there is no clear basis as to either students' intellectual, emotional or spiritual intelligence drastically affects learning or does have a significant relationship to their knowledge (pant & srivastava, 2019). this issue is a serious question that needs further investigation. in aiming for holistic excellence and for the students to succeed in life, intellectual intelligence is insufficient; certainly, teachers must develop students' emotional and spiritual aspects (tüzer et al., 2020). the early beliefs and studies claimed that intellectual intelligence or the cognitive capacities of students is the best precursor in determining a student's achievement and performance inside the classroom. however, with the latest findings on performance and achievement, emotional and spiritual intelligence were somehow found to affect student's performance. factors that would likely affect students' performance are social factors. in the arabic language, intelligence can be translated into 'aql. allah (swt), the creator, gave human beings' aql and becomes one of their prized possessions and blessings from the creator (fadhil & sebgag, 2021). those who do not possess 'aql or are deficient in it can be considered useless citizens in the community. life will be senseless and meaningless for them and what is worst is that they could become a liability in the family, society, and the nation in general. students should possess a higher level of intelligence, whether cognitive, emotional, or spiritual intelligence, so much to contribute something to their community and could even become an asset to the community and country as a whole. people generally should use their different bits of intelligence from time to time because, whether they like it or not, a time would come wherein their intelligence could diminish if not completely disappear, such as old age and senility. many psychologists define and explain intelligence differently. terman and thorndike do differ as far as their definition of intelligence (sternberg, 2020). for terman, intelligence is the ability to abstract thinking, while thorndike claimed that it is one's ability to respond to any query appropriately (encyclopedia britannica). intelligence is a general term that means the ability to think, reason, execute or put into action the systematic processes and the simultaneous functioning of the human mind, heart, and soul. it can be considered the human ability to absorb, analyze, and react to the truth and reality (suud et al., 2019). also, it is a combination of complex factors triggered by one's intellectual faculties and is also affected by the different inter-connecting dimensions within oneself and the environment. however, intelligence is not always about the brain's works. still, it comprises the product of one's mind, body, heart, and soul's work. the human body consists of different parts, purposes, and essential senses. one affects and even supports the other and vice versa. these parts and senses abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 17 international journal of islamic educational psychology, 2(1), 2021 harmoniously work and connect to function well to arrive at an excellent work or output. this harmonious working together demonstrates how intelligence work (jean et al., 2020). since human beings have diverse mental abilities, they should have adequate focus, attention, and constant development. one should focus on testing, developing, and even enhancing the analytical ability and developing and improving other skills, such as emotional and spiritual abilities. today's curriculum should not only cater to some or even a few mental abilities, but it should also cater to the development and improvement of other students' abilities to attain quality students' performances. the multiple intelligence theory has a problem in its actualization in the different teaching-learning processes (yu, 2017). this theory suggested that all students' multiple intelligence should be developed equally. rural schools, especially those remote ones with a lack of teachers, attest that the various intelligence of the students is hardly developed. it is a big challenge for every school and every teacher to cater to all students' needs and intelligence. the word emotion comes from the french word esmovoir, which has the meaning to stir up. it is also coming from the latin emovere, which has the purpose of moving or displacing. the emotions will lead people to push for an action effectively and to adapt to the situation. emotions do not only interfere with the excellent decision that one made, but they are much essential and too critical for all individuals to decide effectively (emmerling et al., 2008). according to goleman (cassidy et al., 2014), it is about "managing feelings so that they are expressed appropriately and effectively, enabling people to work together smoothly toward their common goals". emotional intelligence is one's ability to identify, regulate, respond, enrich and improve emotion in oneself and others. spiritual intelligence is "the soul's intelligence. it is the intelligence with which heals people and with which people make themselves whole" (zohar, 2012). spiritual intelligence is considered the ultimate human ability to absorb things naturally, systematically, and justly what is happening around and act with decency and justice on the truth and reality. from an islamic perspective, religion and spirituality are not distinct and separate because thoughts and actions should go hand in hand in executing any given task (nasr, 2003). from the islamic context, religion encompasses the whole life. spirituality is a feeling and conviction that one has a connection to someone or something. this connection might benefit oneself while living in this world, whether because of their positive perception and conceptualization. perception and conceptualization affect some people to treat others better and respect other people with kindness and compassion. they believe and consider themselves connected to others in some different context or form. there are various forces, being, and unexplained phenomena that encompasses human being. these being may or may not drive people to go astray in spirituality, such as contemplation, and most science cannot explain many of these phenomena. abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 18 international journal of islamic educational psychology, 2(1), 2021 spiritual intelligence triggers human beings to pursue the truth, believe the truth, and work hard for the fact. people who display a higher level of spiritual intelligence spend their whole life searching for the ultimate truth, especially the real meaning and purpose of life (arnout, 2020). an individual possesses spiritual intelligence, but sometimes people are polluting this intelligence, especially when they give more time and focus on the sweetness of worldly life, such as arrogance, power, greed, and many more. people are only staying in this world once. it is irrational if people are wasting most of their time and life doing unnecessary matters. people with higher spiritual intelligence use all their faculties, such as their material world, to realize the ultimate truth. real happiness can be achieved with the correct utilization of spiritual intelligence. spiritual intelligence is the highest form of intelligence that human beings can possess. this intelligence makes individuals operate, manipulate, and combine other intelligence to attain the ultimate purpose in life. however, it does not work singly in many situations. sometimes it needs several other intelligence to function maximally and productively (masyhuri et al., 2020). the aid of other intelligence to spiritual intelligence, whether how small or how huge their contributions, depends from person to person. spiritual intelligence aids individuals in a holistic and accurate view of life. it always accommodates past experiences, learnings, and realization. it reinterprets and evaluates them. hence, people attained the ultimate realization of life, leading to being a better person in the future. vygotsky posited that the socio-cultural and the fundamental societal factors affect mental function because of the internalization and organization of the society (daniels, 2005). school indeed comprises of students having different social statuses and cultural orientations. these various social statuses and cultural orientations play a significant role in molding students' mental capabilities. families belonging to the upper class of the social status could afford good schooling for their children. they could also afford to buy additional learning materials, equipment, and gadgets that their children could use in their education, especially during the pandemic when online classes are the new trends in teaching-learning processes. in addition, families with a solid cultural orientation could motivate students to be active in their studies and succeed in their chosen careers. individual needs strong support, not only from home but also from friends and relatives so their momentum in seeking knowledge would not be depleted. many studies show that there are relationships and effects of societal factors on students' performance (olsen, 1992). for the students to achieve success in the future, they should be surrounded by supportive parents. they should be in an environment where strong student support is fostered, and education is deemed the utmost priority. there is an effect of societal factors on the mental functioning of the learner, and it also has a significant impact on emotional intelligence score (margavio et al., 2012). although lesser importance is given to emotional intelligence by the abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 19 international journal of islamic educational psychology, 2(1), 2021 different schools worldwide, it is significantly related to linguistic performance (abdulwahid, 2017). students with a higher level of emotional intelligence most likely to have a higher level of linguistic performance. countries that excel in their education, like singapore and australia, give more importance to developing and improving students' emotional intelligence. investment in emotional intelligence could translate to students' cognitive intelligence investment since they are significantly related. the emotional intelligence of the students results in the ability to perceive emotions in one own self and others and to understand clearly, regulate correctly, and make use of the information in different productive ways (brannick et al., 2009). students' emotional intelligence is coined with cognitive capabilities, and desirable responses are elicited now and then. sometimes, iq is not enough to respond to complex and critical problems and consistently succeed in arriving at the most desirable solution to a problem. emotional intelligence plays a vital role, especially during times wherein social responsibility is needed the most. for example, one will help another person while one personal life is sometimes at risk. iq will stop one person from helping others, especially when his life is at stake, while emotional intelligence will drive one person to take chances to save the life of the one who needs the most help. on a day-to-day basis, iq and emotional intelligence sometimes fall short deficient in giving the right solution to complex human problems every day. spiritual intelligence is necessary for an individual to respond holistically and correctly, especially to a complicated and crucial issue. robert emmons stated that spiritual intelligence is "the adaptive use of spiritual information to facilitate everyday problem solving and goal attainment" (srivastava, 2016). sometimes, humans use spiritual intelligence in solving problems in life but are not aware of utilizing or benefitting from it already. some issues are not entirely and rightly solved by iq nor emotional intelligence. sometimes iq, emotional intelligence, and spiritual intelligence should work together to respond correctly and efficiently to various complex and crucial problems that the human race is facing. people with higher spiritual intelligence will understand the purpose of life, the connection among the human race, human connection to other creations, existence, and spiritual beings and phenomena wherein science cannot explain. spiritual intelligence is vital and displays a significant role in an individual's life, especially in the pursuit of happiness and contentment, just like iq and emotional intelligence. spiritual intelligence is somehow affected by societal factors (pant & srivastava, 2014; abdulwahid, 2017). desirable societal factors should support one to achieve superior spiritual intelligence. human growth and development in human development, the adolescence stage is the most complicated in developing human growth and personality. the adolescence stage most probably abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 20 international journal of islamic educational psychology, 2(1), 2021 falls under the high school level. sometimes, high school students are not content with who they are and dream of becoming someone because they want to impress other people, such as classmates, friends, teachers, and even their parents. they want to impress other people so that they will be very proud of them. sometimes, they will conflict with their inner selves as they brand their parents, classmates, and even themselves. most of the time, students prefer to listen to their friends instead of their parents, especially when they affiliate with gang groups. here, the spiritual intelligence of the students is not yet fully developed. students are not contented with their life and not at peace with themselves. that is why they want to become somebody for their pride and discontentment. people with the highest level of spiritual intelligence tend to find peace in themselves, do not ask for more, and are not negatively affected by their things. in freud's so-called genital stage of adolescence (waldo, 2014), high school students should strive to self-control from their consistent disruptive behavior, unpredictable moods, and toxic feeling and vibes. they should not only try to understand their feelings and emotions, but most significantly, they have to respect, care for, and understand other people's feelings, emotions, and behavior. the emotional intelligence of the high school students should be developed at this stage so much so they could control their emotions and feelings because the inability to regulate emotion could result in negative behavior such as mood swings, frustration, uncontrolled anger, etc. other students also experience mixed emotions and exhibit unpredicted mood swings, which are often difficult to understand. so, at this stage, students should control and strive to be the best they can as far as their feelings, behaviors, and emotions are concerned. students should mingle with other people they identified with and maintain healthy behavior, emotions, and feelings as they progress to their next stage in life. during the adolescence stage, most high school students find difficulty arriving at sound decisions for themselves and other people. they start to question authority figures who are in power and the complexities of their society. it could frustrate them and can stir up rebellious anger and action. that is why one can observe many youth demonstrations every time in different places, particularly against the government. at this juncture, youth emotional and spiritual intelligence should be uplifted. instead of seeing the negative aspect of other people or the government, they should appreciate the great things other people and the government have done for them. violence can never solve anything, yet it might trigger society or national instability. one should ask what he or she has contributed to the people and the government and not always the other way around. high school students are also rebellious to their parents because they want to conform to their group, especially their gang group. sometimes, they are unmindful of the advice of their parents and, at times, their teachers. piaget abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 21 international journal of islamic educational psychology, 2(1), 2021 referred to this state as the formal operational stage (shaffer & kipp, 2013). here, high school students are in the process of developing and forming their identities. in short, they want to be like other people and not being content with themselves. parents, in particular, have given their lives to their children. they go through difficulties and sacrifices in life, yet children do not realize them because their emotional and spiritual intelligence is not fully developed. schools could design programs that help develop students' emotional and spiritual intelligence to value the sacrifices and difficulties parents faced while rearing their children. there are a lot of positive qualities high school students usually portray. they can use inductive and deductive thinking inside or outside the classroom; determine and follow the root causes of one problem; also construct bits of ideas and come up with the general idea. they can reason out as to the consequences of their actions. teachers and parents should always be available for their children or learners and should always be hands-on in guiding them. they can continually develop and initiate positive thinking and let their children or students become responsible adolescents at home, school, and their community. erikson has associated adolescence as the "identity versus role confusion" (pressley & mccormick, 2006). during this stage, adolescents start to determine and question their role in society, at home, school, and other places. mostly, they always try to alter their behavior to discover their true identity. one day, they want to become a hero at school and in the community. on some other days, they want to be simply alone. they do not want anybody to notice them. failure to achieve an identity during adolescence might result in self-confusion, especially in their later stage of development. for instance, they do not know and are often confused as to their role in society. strong support and consistent guidance from parents, teachers, and others are essential to establish their identity and know what they want for their lives in the future. the development of a higher level of spiritual intelligence is necessary. spiritual intelligence will make students understand themselves better. they would realize their connection and their oneness to other beings. humans are not independent beings, but they are connected and have a solid relationship to everything surrounding them, whether human beings, animals, and other inanimate objects. they are being affected by things that surround them, and they are also affecting everything around them; sometimes, they realize them and sometimes do not. the earliest theorists like pavlov and watson argued that classical conditioning is critical in teaching and learning (daniels, 2005). human tends to do good or bad depending on the environment and the family. children with supportive parents will be likely to succeed. in contrast, parents with less social support would most probably struggle in their schooling and have a strong tendency to experience failures or, worst, drop from studies. pavlov and watson claimed that every human could be transformed into a better one if given a good environment and experience. on the other hand, a human can be transformed into a criminal or a bad one if given evil and hostile abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 22 international journal of islamic educational psychology, 2(1), 2021 environments. they do not subscribe to the idea that some humans possess a natural evil or wicked mind. in addition, skinner explained that positive and negative reinforcement increases behavior, response, or performance, while positive and negative punishment reduces the behavior, reaction, or performance of a specific individual or the learner in particular. for instance, to initiate active participation among students, it should be accompanied by a reward system, such as by saying "very good" if the student gets the correct answer. however, if they fail to answer, then they will receive failing marks. although this idea is practiced by many teachers in education, some cases wherein students who will be given continuous negative responses will become rebellious to their teachers. sometimes, they will lose interest and be no longer attentive and participative inside the classroom. thus, teachers should be vigilant enough to encounter students who show hostile or suspicious behavior inside the school because this problem may increase and may become a more complicated one. human learning and development are affected by their surroundings, environment, and society. the social and the culture interact with the students' acquisition of language, behavior, personality, and the like, as was confirmed by vygotsky. for vygotsky, organized social and cultural environments inherent human behavior. the students learn their behavior, way of thinking, mannerism, and other matters from their parents. they also have accommodated consciously and unconsciously other peoples' behavior, the way of thinking, characteristic from their classmates, friends, and even strangers (fidalgo & magalhães, 2020). sometimes, they are adapting and executing other people's ideas, behavior, and the like automatically. sometimes they suppress these ideas, behavior, and the like if their minds contradict them. for example, human language acquisition, behavior, and personality are due to social and cultural intervention. however, humans can filter this intervention to decide what to accommodate, believe, subscribe, and take in, besides their total behavior and total being in general. as such, it can be manifested in their way of life. this study aims to determine if the social factors affect the students' linguistic performance, emotional and spiritual intelligence. methods the study examined the effect of some social factors on the linguistic performance, emotional and spiritual intelligence of grade nine muslim high school students in bongao, tawi-tawi, philippines, and yogyakarta, indonesia, who were enrolled in private schools. the independent variables of this study are the social factors which included: 1. students' family/guardian (monthly income, educational attainment, occupation, and religiosity) and 2. students' experiences (involvement in the social group, access to social media, and madrasah experienced). the dependent variables are three-folds: linguistic performance, emotional, and spiritual intelligence of the grade nine students. the abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 23 international journal of islamic educational psychology, 2(1), 2021 questionnaires used in this study were: 1. usm emotional quotient inventory (an assessment of self-report measure of emotional intelligence developed by yusoff, rahim, & esa), 2. spiritual intelligence self-report inventory (an evaluation of a self-report measure of spiritual intelligence developed by king & decicco), and 3. linguistic performance test (a test on grade nine muslim high school student's performance on four linguistic skills: listening, speaking, reading, and writing). results and discussion 1. linguistic performance a. family religiosity table 1. significant differences in the comparisons of the mean scores between family religiosity in linguistic performance religiosity mean difference level of significance @ 0.05 interpretation very religious religious -3.168 0.862 not significant somewhat religious -4.637 0.664 not significant not religious -13.100 0.055 not significant religious somewhat religious -1.469 0.932 not significant not religious -9.932 0.016 significant somewhat religious not religious -8.463 0.120 not significant source: author the analysis of variance (anova) was utilized and pointed out a significant difference of 0.041 at the 0.05 alpha level. the gabriel post-hoc test determined that the critical difference is between students with no religious and religious parents at a significant value of 0.016 at the 0.05 alpha level. the result shows that students with no religious parents are significantly different from students with spiritual parents, particularly their listening skills. it is suspected that religious parents tend to guide and teach their children on matters related to their religion. in contrast, they tend to give less importance to school matters, particularly their children's linguistic performance. it may be why students' listening skill in the english language is poorly developed for those students whose parents are religious. religious practice (e.g., frequent prayer, family religious instruction, and the like) displays a significant positive impact on college students' academic attainments. it is expressed that the more faithful a person's spiritual practices resulted in better grades at both high school and college levels (larose, 2009). one study reported that students whose families attended religious gatherings acquired higher academic performance than those whose parents did not have "religious involvement" (dijkstra & peschar, 1996). their finding is different from this abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 24 international journal of islamic educational psychology, 2(1), 2021 study might be because of the variable being considered. their variable is academic achievement, while it is linguistic performance in this case. in this study, the students whose parents are not religious performed better than those students whose parents are religious as far as linguistic performance is concerned. it is not wrong to become religious. however, parents should not forget that they also must educate their children properly. they should confidently delegate schooling responsibilities to the teachers and learning institutions for their children's learning and education (yusri et al., 2020). parents should constantly develop and understand children's academics, mainly linguistic performance, and developing their emotional and spiritual intelligence. religious parents should also provide their children with an environment that could lead to learning and improve students, linguistic skills, and other essential skills. parents should not only send their children to good schools, but they should also provide their children with good experience and environment, especially those that could lead to students' development and improvement of their linguistic performance. in a nutshell, religious parents should focus on helping develop their children's linguistic performance. based on the result of this study, their children lag or differed negatively from those students whose parents are not religious. b. the social group table 2. significant differences in the comparisons of the mean scores between students' involvements in the social group on linguistic performance involvement in the social group mean difference level of significance @ 0.05 interpretation heavily involved involved 10.083 0.183 not significant somewhat involved 12.538 0.031 significant not involved 14.043 0.019 significant involved somewhat involved 2.455 0.636 not significant not involved 3.960 0.247 not significant somewhat involved not involved 1.505 0.938 not significant source: author this study revealed a significant difference in terms of the students' linguistic performance as far as involvement in the social group is concerned. the anova revealed a practical value of 0.026, which is lower than the alpha level of 0.05. the gabriel post-hoc test determined that the significant differences are between heavily involved and somewhat involved and heavily involved and not involved students in the social group with substantial values of 0.031 and 0.019. the best combination of variables, as shown in the table, did not yield any significant difference. abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 25 international journal of islamic educational psychology, 2(1), 2021 the findings are similar to other studies conducted (mingle & adams, 2015) that claims social group does improve students' reading skills. this study also shows similar results as other studies (yunus & salehi, 2012). students achieved more vocabulary and even improved their writing skills due to the social group experience, such as facebook and twitter. social network sites (sns) provide an opportunity for the adolescent to engage in communities that can facilitate learning and practice their skills in a specific knowledge area (ahn, 2011; yunus & salehi, 2012). students who participated in social media showed improved reading skills due to gaining more vocabulary and improving writing skills. however, some studies (banquil, et al., 2009; kirschenr & karpinski, 2010) reported an adverse effect and claimed that engagement in the social group could result to students poor grades and including academic performance due to lack of study time. students should make use of the internet, especially social media, wisely. students joining the social group should have a good intention and be sure that it will benefit them. otherwise, it could have a significantly negative effect on them. for example, they would become addicted to some non-beneficial sites or programs on the internet wherein their time for study is being disturbed, and worse, they will not study their lesson. involvement in social media positively affected the students' linguistic performance based on the result of this study, especially those heavily involved or used social media. students should look for social groups that could improve their linguistic skills and avoid social groups, negatively affecting students' learning (bahiroh & suud, 2020). social effect in terms of involvement in the social group significantly affects the students' linguistic performance positively. c. madrasah experience table 3. significant difference in the comparison of the mean scores between madrasah experiences in the linguistic performance madrasah experience mean difference level of significance @ 0.05 interpretation with without 3.704 0.034 significant source: author in madrasah experience, grade nine muslim students with madrasah experience performed significantly better than those without experience, with a mean difference of 3.704 in linguistic performance. the independent sample t-test shows a significant difference in equal variances assumed with a considerable value of 0.034 at 0.05 alpha level. this study confirms that the language experience, such as additional language learning in madrasah, significantly affects linguistic performance. this study is consistent with most findings that foreign language experience is related to english linguistic skills. studying a foreign language helps students acquire english language skills (rafferty, 1986). it also improved students' grammatical judgment, correction tasks, and word recognition (demont, 2001). in other studies, it could also improve students' abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 26 international journal of islamic educational psychology, 2(1), 2021 word-knowledge, reading, language, and spelling (sheridan, 1976). foreign language experience will let students acquire higher scores in the english achievement test (olsen & brown, 1992). the length of foreign language study is positively related to student success in the standardized test (cooper, 1987). students are also expected to perform better in college (wiley, 1985) and performed significantly better in reading ability than those who do not have foreign language experience (diaz, 1982). bilingual skilled readers were reported to score higher on word-reading and spelling tasks than monolingual proficient readers (d'angiulli et al., 2001). in terms of the arabic language, this study supports finding a significant relationship between arabic language proficiency and english language proficiency (zamlut, 2011), particularly reading fluency. this study also confirmed that students who were proficient in arabic writing skills performed significantly better in english writing skills (dweik & abu al hommos, 2007). the finding mentioned above implies that students should add more experiences to foreign language learning, especially arabic language learning, because it significantly improved students' linguistic performance. foreign language learning could support students to attain a high level of linguistic skills. this study shows that spending extra time to study a foreign language positively affected students' linguistic performance. studying arabic subjects and islamic studies could have worldly gains and have a significant increase in the hereafter. it is posited here that social factor such as the madrasah experience showed a significant positive effect on students' linguistic performance. 2. emotional intelligence a. family income table 4. significant differences in the comparison of the mean scores between students' family incomes on the emotional intelligence family income mean difference level of significance @ 0.05 interpretation high/extremely high income moderate -8.941 0.887 not significant low -29.800 0.035 significant very low -29.550 0.127 not significant moderate income low -20.859 0.013 significant very low -20.609 0.198 not significant low income very low .250 1.000 not significant source: author table 4 presents the significant differences in comparing the mean scores between students with high or extremely high, moderate, low, and very lowincome parents. the anova reveals a considerable difference in the students' emotional intelligence regarding students' family or guardian income by 0.002 abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 27 international journal of islamic educational psychology, 2(1), 2021 significance at the 0.05 alpha level. the hochberg post-hoc test, as shown in the table, reveals that significant differences are among students who have lowincome and high or extremely high-income parents and low-income and moderate high-income parents with 0.035 and 0.013 important values, respectively at 0.05 alpha level. students with low-income parents are significantly different from high or extremely high and moderate-income parents regarding emotional intelligence. this study is consistent with findings that parents' income has a significant positive relationship with emotional intelligence (rauf, et al., 2013). this study has similar findings (sharma & vaid, 2005) that low-income families' children have significantly better emotional intelligence than adolescents belonging to middle-income families. however, this study contradicts the findings where students with wealthy families were substantially better than students with lower-income families and not the other way around (harrod & scheer, 2005). however, the research found that rich people tended to show lesser empathy, less caring, and not as compassionate as poor people (the new york times). this study is in congruence with most studies claiming that low-income families had a high level of emotional intelligence than the rich ones. parents with low-income earnings significantly affect students' emotional intelligence when there are continuous guidance and supervision to mold students to be the best they can. if not constantly, these parents are always at home, and now and then are developing their children's emotional intelligence and other intelligence, whether knowingly or unknowingly. spending time with children at home does not only mean giving them moral and social support for them to be successful in life, but it can also mean the development and improvement of children's intelligence. even though high-income parents could provide their children with the necessary environment to mold their personality or emotional intelligence, they still cannot guide and support when they are not at home. hence, the children cannot achieve emotional intelligence. enough income and solid support and guidance by the parents are vital for students to attain a higher level of emotional intelligence. b. parents education table 5. significant differences in the comparisons of the mean scores between students' family/guardian education on the emotional intelligence students' parent/ guardian education mean difference level of significance @ 0.05 interpretation post graduate undergrad. 5.556 0.967 not significant high sch. grad. 1.481 1.000 not significant elementary graduate -7.540 0.991 not significant abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 28 international journal of islamic educational psychology, 2(1), 2021 students' parent/ guardian education mean difference level of significance @ 0.05 interpretation others -25.111 0.191 not significant undergraduate high sch. grad. -4.074 0.990 not significant elementary graduate -13.095 0.627 not significant others -30.667 0.029 significant high school graduate elementary graduate -9.021 0.957 not significant others -26.593 0.113 not significant elementary graduate others -17.571 0.799 not significant source: author the anova pointed out a significant difference in the levels of emotional intelligence in terms of parents' or guardians' educational attainment, which reflected in a substantial value of 0.027 at 0.05 alpha level. the hochberg posthoc test revealed that the critical difference is between undergraduate parents and those whose parents did not graduate even the elementary level at a significant value of 0.029 at 0.05 alpha level. this study is consistent with other studies (harrod & scheer, 2005; rauf et al., 2013) that stressed a significant difference in emotional intelligence regarding family education of high school students. on the contrary, another study (chen et al., 2006) did not significantly differentiate parents' education level on students' emotional intelligence. it is attributed that the insignificant result was due to limitations of the study. the conflicting result (saygili, 2015) was due to the age differences of the respondents and the instrument. students whose parents have an undergraduate degree do significantly differ from those whose parents do not even graduate from an elementary level. parents who have a degree have many experiences and learned a lot, especially during their undergraduate schooling. these parents' experiences, inside or outside the school, somehow have affected their children's different bits of intelligence, especially on emotional intelligence. in parents' education, social factors affected the emotional intelligence of the high school student. c. madrasah experience table 6. significant difference in the comparison of the mean scores between madrasah experiences in the emotional intelligence madrasah experience mean difference level of significance @ 0.05 interpretation with experience without experience 11.321 0.014 significant abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 29 international journal of islamic educational psychology, 2(1), 2021 source: author the grade nine muslim students with madrasah experience performed significantly better, with a mean difference of 11.321 on emotional intelligence. the independent sample t-test shows a significant difference in equal variances assumed with a substantial value of 0.014 at 0.05 alpha level. madrasah usually teaches students to be at peace, not only with human beings but also with other creations such as plants, animals, and other beings. development of good behaviors and other desirable qualities and characteristics and the like are always taught in madrasah, and this could add to the improvement of students' emotional intelligence. there is a significant difference between islamic schools and madrasah students on emotional intelligence (nikhat, 2016). islamic school students have significantly higher emotional intelligence than madrasah students, while one study determined the significant relationship between emotional intelligence and self-adjustment among madrasah students at madrasah aliyah (kurniawan, 2013). it is theorized here that social factors, such as madrasah experience, affect the students' emotional intelligence. madrasah's experience should not be a hindrance to students' education. still, it should be promoted because it significantly affects academic or linguistic performance and students' emotional intelligence (khaidir & suud, 2020). islam teaches muslims to give importance to world affairs and, most notably, to spiritual matters. for example, muslim parents should send their children to a secular school and religious school. they could also provide students with experience or environment for religious learning, such as enrolling their children in a summer class, tutorials, and the like. 3. spiritual intelligence table 7. significant differences in the comparisons of the mean scores between students' involvements in the social group on spiritual intelligence involvement in the social group mean difference level of significance @ 0.05 interpretation heavily involved involved 22.426 0.075 not significant somewhat involved 21.462 0.089 not significant not involved 25.638 0.027 significant involved somewhat involved -.964 1.000 not significant not involved 3.212 0.901 not significant somewhat involved not involved 4.176 0.588 not significant source: author the anova points out a significant difference in spiritual intelligence regarding students' involvement in the social group with a substantial value of 0.031, which abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 30 international journal of islamic educational psychology, 2(1), 2021 is lower than the alpha level of 0.05. the hochberg post-hoc test, as shown above, reveals that the significant differences are between heavily involved and not involved at a substantial value of 0.027 at 0.05 significant alpha level. social factors, such as social media, significantly affected students' spiritual intelligence positively. students heavily involved in the social group are substantially different from students who are not engaged in social media regarding their spiritual intelligence. students who are heavily involved in social media can perceive the transcendence dimension of themselves within or toward other people or in any given situation (andriyani et al., 2020). they join the social group because they believe that they are connected to other people in different ways. they do not only see material or physical matters or beings, but they can visualize their connectedness with other people, especially to or in their social group. they do not treat their fellow members in the social group as just friends, but their treatment goes beyond, and they seem to feel like brothers and sisters and are connected in some other ways. the social group gives the students opportunities to connect with other people mutually, but it can improve their spiritual connectedness to other people or friends. this group can help improve the students' perception from a materialistic one to that of the spiritual one. for example, helping others is not only for worldly rewards, but sometimes it goes beyond the worldly benefits and gains depending on one's faith and belief. conclusions this study sought to determine the significant difference among students' social factors such as 1) students' family (monthly income, educational attainment, occupation, and religiosity); and 2) students' experience (involvement in the social group, access to social media, and madrasah experience) in linguistic performance, emotional, and spiritual intelligence. specifically, it sought to answer this question: is there a significant difference between grade nine muslim students' social factors on linguistic performance, emotional and spiritual intelligence? this study showed a significant difference between the social factors of grade nine muslim students on linguistic performance, emotional and spiritual intelligence. social factors that are significantly different in linguistic performance are family religiosity, social group, and the madrasah experience. social factors that yield a significant difference in the students' emotional intelligence are family income, parents' education, and madrasah experience. in contrast, the social factor that showed a considerable difference in spiritual intelligence is students' involvement in the social group. regarding linguistic performance, students whose parents were not religious were significantly better than students with spiritual parents. students heavily involved in the social group were considerably better than those who were abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 31 international journal of islamic educational psychology, 2(1), 2021 somewhat and not engaged in the social group. students who had madrasah experience were significantly different from those who did not as far as linguistic performance. students with low-income parents were significantly different from high or extremely high and moderate-income parents regarding emotional intelligence. students whose parents did not even graduate in elementary level are quite other from students who had undergraduate parents regarding emotional intelligence. students who had madrasah experience were significantly different from those who had no madrasah experience regarding emotional intelligence. as far as spiritual intelligence is concerned, students who were heavily involved in the social group were significantly better than those who were somewhat involved in the social group. references abdulwahid, k. s. (2017). linguistic performance, emotional and spiritual intelligence of grade nine muslim students in yogyakarta, indonesia and bongao, tawi-tawi, philippines. international journal of education development, society and technology, 5(8), 65-74. ahn, j. (2011). the effect of social network sites on adolescents' social and academic development: current theories and controversies. journal of the american society for information science and technology, 62(8), 1435-1445. https://doi.org/10.1002/asi.21540 andriyani, i. n., wasim, a. t., zainuddin, m., & suud, f. m. (2020). gadgets playing behavior of students in indonesia. humanities & social sciences reviews, 8(1), 264-271. https://doi.org/10.18510/hssr.2020.8137. arnout, b. a. (2020). a structural equation model relating unemployment stress, spiritual intelligence, and mental health components: mediators of coping mechanism. journal of public affairs, 20(2), 2020;20:e2025. https://doi.org/10.1002/pa.2025 bahiroh, s., & suud, f. m. (2020). preventive counseling: a religious development program at boarding school in yogyakarta. humanities & social sciences reviews, 8(2), 614-23. banquil, k., chuna, n. a., leano, g. a., rivero, m. a., bruce, c. a., dianalan, s. n., matienzo, a. r., & timog, n. u. (2009). social networking sites affect one's academic performance adversely. ust college of nursing, 1-42. brannick, m. t., wahi, m. m., arce, m., johnson, h. a., nazian, s., & goldin, s. b. (2009). comparison of trait and ability measures of emotional intelligence in medical students. medical education, 43(11), 1062-1068. https://doi.org/10.1002/asi.21540 https://doi.org/10.18510/hssr.2020.8137 https://doi.org/10.1002/pa.2025 abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 32 international journal of islamic educational psychology, 2(1), 2021 cassidy, c., kreitner, b., & vanhuss, s. (2014). administrative management: setting people up for success. cengage learning, 54. chen, f. s., lin, y. m., & tu, c. a. (2006). a study of the emotional intelligence and life adjustment of senior high school students. world transactions on engineering and technology education, 5(3), 473. cooper, t. c. (1987). foreign language study and sat-verbal scores. the modern language journal, 71(4), 381-387. https://doi.org/10.2307/328467 d'angiulli, a., siegel, l., & serra, e. (2001). the development of reading in english and italian in bilingual children. applied psycholinguistics, 22(4), 479-507. https://doi.org/10.1017/s0142716401004015 daniels, h. (2005). an introduction to vygotsky. psychology press, 35-38. demont, e. (2001). contribution of early 2nd-language learning to the development of linguistic awareness and learning to read/contribution de l'apprentissage précoce d'une deuxième langue au développment de la conscience lingustique et à l'apprentissage de la lecture. international journal of psychology, 36(4), 274-285. https://doi.org/10.1080/00207590042000137. diaz, j. o. p. (1982). the effects of a dual language reading program on the reading ability of puerto rican students. reading psychology, 3(3), 233-238. https://doi.org/10.1080/0270271820030305 dijkstra, a., & peschar, j. l. (1996). religious determinants of academic attainment in the netherlands. comparative education review, 40(1), 47-65. https://doi.org/10.1086/447355 dweik, b. s., & abu al hommos, m. d. (2007). the effect of arabic proficiency on the english writing of bilingual-jordanian students. online submission. emmerling, r. j., shanwal, v. k., & mandal, m. k. (2008). emotional intelligence: theoretical and cultural perspectives. nova publishers, 5. http://www.eiconsortium.org/emotional_intelligence_theoretical_and_ cultural_perspectives.htm. encyclopedia britannica. retrieved from http://www.britan-nica.com /topic/human-intelligencepsychology on [08/23/15]. fadhil, m. y., & sebgag, s. (2021). sufi approaches to education: the epistemology of imam al-ghazali. nazhruna: jurnal pendidikan islam, 4(1), 91-107. https://doi.org/10.31538/nzh.v4i1.834. fidalgo, s. s., & magalhães, m. c. c. (2020). the method in vygotsky: social compensation to achieve higher psychological functions and social changes. revisiting vygotsky for social change: bringing together theory and practice. new york: peter lang. in print to be launched in, 193-212. https://doi.org/10.2307/328467 https://doi.org/10.1017/s0142716401004015 https://doi.org/10.1080/00207590042000137 https://doi.org/10.1080/0270271820030305 https://doi.org/10.1086/447355 http://www.eiconsortium.org/emotional_intelligence_theoretical_and_cultural_perspectives.htm http://www.eiconsortium.org/emotional_intelligence_theoretical_and_cultural_perspectives.htm https://doi.org/10.31538/nzh.v4i1.834 abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 33 international journal of islamic educational psychology, 2(1), 2021 harrod, n. r., & scheer, s. d. (2005). an exploration of adolescent emotional intelligence in relation to demographic characteristics. adolescence, 40(159), 503. jean, shio-shin, ping-ing lee, and po-ren hsueh. 2020. ‘treatment options for covid-19: the reality and challenges’. journal of microbiology, immunology, and infection 53 (3): 436–43. https://doi.org/10.1016/j.jmii.2020.03.034 khaidir, e., & suud, f. m. (2020). islamic education in forming students' characters at as-shofa islamic high school, pekanbaru, riau. international journal of islamic educational psychology, 1(1), 50-63. kurniawan, rezky. (2013). hubungan antara kecerdasan emosional dengan penyesuaian diri pada siswa kelas x di madrasah aliyah negeri 2 batu. diss. universitas islam negeri maulana malik ibrahim malang. https://doi.org/10/07410026_lampiran.pdf. larose, r., a. (2009). the relationship between religiosity and educational pursuit and perception among college students at utah state university. (publication no. 444) [dissertations, utah state university]. https://digitalcommons.usu.edu/etd/444 margavio, t., margavio, g., hignite, m., & moses, d. (2012). a comparative analysis of the emotional intelligence levels of american and chinese business students. college student journal, 46(4), 776-787. https://doi.org/10.1177%2f1847979019880665 masyhuri, s., azhar, m., & suud, f. m. (2020). the concept of happiness for islamic community of melayu kampar riau indonesia. journal of critical reviews, 7(12), 833-838. http://dx.doi.org/10.31838/jcr.07.12.147 mingle, j., & adams, m. (2015). social media network participation and academic performance in senior high schools in ghana. library philosophy and practice, 1. http://digitalcommons.unl.edu/libphilprac/1286 nasr, seyyed hossein. (2005). islam: religion, history, and civilization. harper collins e-books, london. nikhat, f. k. (2016). a study of socio-economic status and emotional intelligence among madrasa and islamic school students towards inclusive development. european academic research, 11838-11851. olsen, s.a., & brown, l.k. (1992). the relation between high school study of foreign languages and act english and mathematics performance. adfl bulletin, 47-50. https://doi.org/10.1632/adfl.23.3.47 pant, n., & srivastava, s. k. (2014). effect of spiritual intelligence on mental health and quality of life among college students. zenith: international journal of multidisciplinary research, 4(8), 208-215. https://doi.org/10.1007/s10943-017-0529-3 https://doi.org/10.1016/j.jmii.2020.03.034 https://doi.org/10/07410026_lampiran.pdf https://digitalcommons.usu.edu/etd/444 https://doi.org/10.1177%2f1847979019880665 http://dx.doi.org/10.31838/jcr.07.12.147 http://digitalcommons.unl.edu/libphilprac/1286 https://doi.org/10.1632/adfl.23.3.47 https://doi.org/10.1007/s10943-017-0529-3 abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 34 international journal of islamic educational psychology, 2(1), 2021 pant, n., & srivastava, s. k. (2019). the impact of spiritual intelligence, gender, and educational background on mental health among college students. journal of religion and health, 58(1), 87-108. pressley, m., & mccormick, c. b. (2006). child and adolescent development for educators. guilford press, 145-146. rafferty, e. a. (1986). second language study and basic skills in louisiana. u.s., louisiana, from eric database. https://eric.ed.gov/?id=ed283360r rauf, f. h. a., tarmidi, m., omar, m., yaaziz, n. n. r., & zubir, n. i. d. m. (2013). personal, family and academic factors towards emotional intelligence: a case study. international journal of applied psychology, 3(1), 1-6. saygili, g. (2015). the factors affecting emotional intelligence of gifted children. research journal of recent sciences issn, 2277, 2502. shaffer, d., & kipp. k. (2013). developmental psychology: childhood and adolescence. cengage learning, 274-276. sharma, n., & vaid, s. (2005). role of parents in the social development of adolescents: a comparison of low and middle socioeconomic status. journal of human ecology, 18(2), 109-115. https://www.tandfonline.com/doi/abs/10.1080/09709274.2005.11905817. sheridan, r. (1976). augmenting reading skills through language learning transfer. fles latin program evaluation reports, 1973-74, 1974-75, 1975-76. srivastava, p. s. (2016). spiritual intelligence: an overview. international journal of multidisciplinary research and development, 3(3), 224-227. sternberg, r. j. (2020). how mighty are the mitochondria in causing individual differences in intelligence? some questions for david geary. journal of intelligence, 8(1), 13. https://doi.org/10.3390/jintelligence8010013. suud, f. m., sutrisno, s., & madjid, a. (2019). educational honesty: the main philosophical value in school. tarbiya: journal of education in muslim society, 6(2), 141-154. http://dx.doi.org/10.15408/tjems.v6i2.11769 tüzer, h., kırca, k., & özveren, h. (2020). investigation of nursing students' attitudes towards death and their perceptions of spirituality and spiritual care. journal of religion and health, 59(4), 2177-2190. https://doi.org/10.1007/s10943-020-01004-9. waldo. a. d. (2014). correlates of internet addiction among adolescents. psychology, 1999. https://doi.org/10.4236/psych.2014.518203 wiley, p. d. (1985). high school foreign language study and college academic performance. classical outlook, 33-36. yu, m. (2017). analysis on the construction of english classroom in colleges based on interactive teaching and multiple intelligence theory. destech https://eric.ed.gov/?id=ed283360 https://www.tandfonline.com/doi/abs/10.1080/09709274.2005.11905817 https://doi.org/10.3390/jintelligence8010013 http://dx.doi.org/10.15408/tjems.v6i2.11769 https://doi.org/10.1007/s10943-020-01004-9 https://doi.org/10.4236/psych.2014.518203 abdulwahid | social factor effects on linguistic performance, emotional and spiritual intelligence 35 international journal of islamic educational psychology, 2(1), 2021 transactions on social science, education, and human science, (icsste). https://doi.org/10.12783/dtssehs/icsste2017/9273. yunus, m. m., & salehi, h. (2012). the effectiveness of facebook groups on teaching and improving writing: students' perceptions. international journal of education and information technologies, 1(6), 87-96. yusri, n. a., kibtiyah, m., & hamim, t. (2020). emotional intelligence with learning achievements reviewed from islamic education. international journal of islamic educational psychology, 1(2), 112-125. https://doi.org/10.18196/ijiep.v1i2.9672. zamlut, s. y. (2011). the relationship between arabic language proficiency, english language proficiency, and science academic achievement of 11th grade arabic speaking english language learners. (publication no. 43) [dissertations, wayne state university]. https://digitalcommons.wayne.edu/oa_dissertations/403 zohar, d. (2012). spiritual intelligence: the ultimate intelligence. bloomsbury publishing. https://www.amazon.com/spiritual-intelligence-ultimatebloomsbury-paperbacks/dp/0747536449. https://doi.org/10.12783/dtssehs/icsste2017/9273. https://doi.org/10.18196/ijiep.v1i2.9672 https://digitalcommons.wayne.edu/oa_dissertations/403 https://www.amazon.com/spiritual-intelligence-ultimate-bloomsbury-paperbacks/dp/0747536449 https://www.amazon.com/spiritual-intelligence-ultimate-bloomsbury-paperbacks/dp/0747536449 ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 50 islamic education in developing students' characters at as-shofa islamic high school, pekanbaru riau 1*eniwati khaidir, 2fitriah m. suud 1universitas islam negeri sultan syarif kasim riau, 2universitas muhammadiyah yogyakarta 1*eniwati_khd@yahoo.com, 2fitriahmsuud@gmail.com introduction islamic education is an effort made systematically in guiding students who are muslim, so that islamic teachings are genuinely known, owned, and practiced by students both reflected in their attitudes and ways of thinking. through religious education, the process of developing aspects of the personality of the child occurs, namely cognitive aspects, affective aspects, and psychomotor aspects. spiritual teachings should become an integral part of the child's character in the sense that all children's activities will reflect the islamic attitude. education plays an essential role in shaping the quality of believing and pious people. people with conditions can act wisely both in their capacity as leaders for a r t i c l e i n f o a b s t r a c t article history received 11/1/2020 revised 9/2/2020 accepted 10/4/2020 education must have a good and robust foundation, because with this foundation, the direction of the implementation of education is not merely a momentary shock or turmoil. the foundation of knowledge is an essential in the process of advancing education. thus, the basis of education is a fundamental problem because the primary school will determine the style and content of learning. in the meantime, its relation to islamic teaching, the basis or foundation of islamic education, is the foundation that forms the basis or principle to stand tall. therefore, the basis of islamic culture must be considered comprehensively in revealing through the next educational steps. alqur'an and hadith are sources of islamic law and complete knowledge, covering the whole of human life, both the world and the hereafter. both become an apparent clue for humans and the pace of their lives at all times. al-qur'an and hadith, as a basis for islamic education as well as a source of shari'a teachings, not only work as a book but also exploration for daily life. islam is a religion that carries a mission so that people conduct education and teaching. this is an open access article under the cc–by-sa license. keywords islamic education character building education process integrated school qur’an and hadith mailto:eniwati_khd@yahoo.com mailto:fitriahmsuud@gmail.com http://creativecommons.org/licenses/by-sa/4.0/ ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 51 themselves, their families, and communities. in the decree of the mpr, national development in the field of education is to educate the life of the nation and improve the quality of indonesian people in realizing an advanced, prosperous society, and to enable its citizens to develop themselves both about physical and spiritual aspects (sabri, 1995). islamic education is physical and spiritual guidance based on islamic religious laws leading to the formation of the leading personality according to islamic measures (marimba, 1962). the teachings of al-qur'an are full of values of knowledge that require followers to know various natural phenomena to consider. al-hadith is also a great source of knowledge for islam, which is, at the same time, an interpreter, and an integral part of the qur'an. according to husein nasr, the prophet's hadith discusses various things, ranging from metaphysics to order at the dinner table (munawwaroh & tanenji, 2003). islamic religion requires its worshippers to live their teachings that originate from the qur'an and al-hadith, for example, religious education, which does not only aim at gaining knowledge and skills but also personal inculcation and a positive attitude in teachers and students. this fact is in line with the opinion of zakiyah daradjat by her mentions that islamic religious education is not just teaching religious knowledge and training students' skills in performing worship. it is more than that. it first aims to shape the personality of students, following spiritual teachings, fostering attitudes, mental and morals, followed by clever memorization of the propositions and religious laws, which are not absorbed and lived in life "(daradjat, 2005). thus, islamic education is the basis for living a life according to the qur'an and hadith. religion works like the eye, while science is a microscope or telescope that can clarify the power of eye observation or belief is a guide and a way of life towards safety. methods this research is qualitative research with a case study approach. the qualitative research to collect data taken by observation, interview and documentation study. the informants in this study were teachers in as-shofa islamic high school, pekanbaru riau. in addition to the research teacher also gets research information from students and parents of the student. some of the important points of this research also involve non-teacher employees such as cleaning services and others who do not directly associate with student character education, but they provide development in shaping student character. to get accurate results from the results of the study, triangulation is carried out to ensure that there are obtained in accordance with reality. ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 52 result and discussion a. character building in education the nature of character in education nowadays, the government has a unique interest in character education. this condition is understandable where indonesia has undergone various changes to reach the peak of world civilization. in the process of change, character education is a necessity, because there will be a peak of world civilization if the nation has a strong character. in the world of education, especially in indonesia, character education is not a foreign term. language in an extensive dictionary in the indonesian language means the mental characteristics that distinguish one person from another (ministry of national education, 2008). meanwhile, in english, the word 'character' stays the same (john m. echols & hassan shadily, 1992). in greek, word character comes from the word charassein, which means goods or tools for scratching. it can also mean a stamp. this word means that a character is a real inherent and permanent nature shown by individuals. character is a way of thinking and behaving demonstrated by individuals. the behaviour is a characteristic of an individual to live and work together with the family, community, and nation. thus, individuals of good character are the ones who can make decisions and take responsibility for the consequences of the choices they make (suyanto et al., 2018). further, a character is a set of traits as signs of goodness, wisdom, and moral maturity of a person. the character is a quality of mental and moral strength shown by everyone who can distinguish between one another. a character is inherent and possessed by someone who can be a motivator or mobilizer in doing an action or act. therefore, character education is essential for the nation because it concerns the issue of the transfer of generations in process and must run continuously. the character education process will involve various aspects of student development, such as cognitive, affective, and psychomotor aspects as a whole (mujib, 2017). character education requires examples. it is because examples give a considerable contribution in shaping character and habit through parenting at home. also, teachers at schools and communities in environments have the same responsibilities. the students must have discipline and honesty (suud, madjid, & sutrisno, 2019) to be friendly and affectionate. akhlaq or islamic morals or character is the main target in education seen from many prophetic traditions that explain the virtues of moral education. the prophet's hadith, which states that: "teach your children good and educate them" (rusn, 1998). this word means educating children towards goodness is a necessity. children can become human beings who have moral values so that later they should become perfect humans (insan kamil) (setiawan, 2016) following their function as khalîfah fî al-ard (tambak & sukenti, 2020). someone can have character when they have been able to absorb and, at the same time, implement moral and moral values based on the nature and purpose of then, ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 53 those abilities become the characteristics, or style of a person from the formations or internalization received from the informal environment (family) or obtained through the formal environment (school) and the informal environment (public). mu'in and doni koesoema also states the same argument. they mention that the term personality is closely related to the term character, where personality is the totality of values that direct humans in living their lives. the character has an association with the value system of someone. someone is mature when he can show consistency in his character. the character itself exists due to a person's experience in his life. thus, the order and life situation ultimately determine the formation of a person's character. for example, when someone wants to judge other people, then surely, he will see his personality. this example means that the personality of a good person will have a reflection on his behaviour as pleasant and exciting. still, on the contrary, a bad character will look annoying and will dislike and feel uncomfortable being friends with them. the character itself is the attitudes and behaviour that appear in everyday life. character is interpreted as a unique way of thinking, saying, and behaving of every individual to live and work together with the family, community, and nation. good character individuals are individuals who can make decisions and are ready to take responsibility for the consequences of their choices. a character can also education, such as honesty, example, courtesy, respect, mutual respect, love, humility, and help. therefore, the term character is closely related to personality (mccrae & costa, p. t., 2003). when someone becomes a person, he can show behaviour following the moral rules of religion and social norms that apply in society (mu'in, 2011). in contrast, koesoema states that "character equals personality" (2010). this statement means that personality is an image of the individual to behave, speak, and think. be values of human behaviour related to oneself, god almighty (habl min allah) and other fellow humans (habl min al-nas) as well as behaviour related to the environment, and nationality manifested in thoughts, attitudes, feelings, words, and actions based on religious, social, legal, etiquette, cultural, cultural, and aesthetic norms (samani & hariyanto, 2013). as understood, a character is a spiritual trait imprinted in human beings, which can be the identity of one's behaviour. the identity reflected in the activities appears in the form of behaviour that can be a differentiator between good and bad humans. in each educational institution, character education ideally leads to the strengthening and development of children's behaviour, based on a particular value that is following the morality of religion, nation, and country. therefore, character education is education integrated with learning that occurs in all subjects without exception since children/students are human organisms ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 54 that have the potential to be developed. the development of such behaviour is according to the values referred to by schools (koesoema, 2010). there are some abilities can be developed from students, such as: intellectual, spiritual intelligence, and social intelligence. the students become noble individuals who serve the mighty god. they can live as a harmonious society with a residential environment and the ability to make the world a vehicle for safe, prosperous, and outer and inner prosperity. in the effort of character building, the role of as-shofa islamic high school is significant, because it must involve various components of education, namely teachers, principals, and all stakeholders, through all school activities to shape the character, character, or personality of students. the formation of character is also inseparable from the role of a hidden curriculum that is carried out by as-shofa islamic high school. therefore, character building with religious values and national personality is a necessity. character education has four essential characteristics (koesoema, 2010), first, interior order in which every action is measured based on a set of values. this statement means that values become benchmarks and normative guidelines in every behaviour and action. second, a coherence gives courage and makes someone stick to the principle and various situations. this character will undoubtedly be able to build mutual trust with one another. third, autonomy means that someone internalizes values from the outside so that they become personal values. of course, this character will become a trait attached to a person so that he can commit and make his own decisions. fourth, constancy, and loyalty. persistence is the strength and endurance of someone to maintain what is considered good, and loyalty is the basis for respect for commitments chosen honestly, good and right, so that determination and loyalty is a disposition relied upon in responding to various situations. b. character building from an islamic perspective the basis for the formation of character is a good or bad value. angels symbolize good values, and satan express bad values. human character is the result of the attraction between good value in the form of positive energy and bad value in the form of negative energy. positive energy is in the form of religion. ethical values come from belief in god, while the negative energy is in the form of a-moral values that come from thaghut (satan). these moral-ethical values function as a means of purification, purification, and generation of real human values (conscience). positive energy is in the form of first, spiritual power. spiritual strength in the form of faith, islam, ihsan, and taqwa serves to guide and give strength to humans to reach greatness and glory (ahsani taqwim). second, the power of positive human potential is in the form of aqlus salîm (healthy mind), qalbun salîm (healthy heart), qalbun munîb (returning heart, clean, clean from sin) and nafsul mutmainnah (calm soul). all of which constitute human capital or human resources who have extraordinary powers. third, ethical attitudes and behaviour. these ethical attitudes and behaviours are the ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 55 implementation of spiritual strength and the strength of human personality, which then gives birth to normative concepts about ethical, cultural values. ethical attitudes and behaviour include istiqamah (integrity), sincerity, jihad, and sholeh charity (tobroni, 2008). the positive energy from the perspective of individuals will give birth to people of character, namely people who are pious, have integrity (nafs al-mutmainnah), and do good deeds. the actualization of this quality person in life and work will give birth to a noble character because it has a personality (integrity, commitment, and dedication), capacity (skill), and good competency (professional) as well. the opposite of positive energy above is negative energy. the materialistic power and the values of the thaghut (destructive values) symbolize negative energy. if ethical values function as a means of purification, purification, and generation of real human values (conscience), material values (thaghut) function oppositely, namely decay, and embezzlement of human values. similar to positive energy, negative energy consists of, first, the power of thaghut. the power of thaghut is in the form of kufr (disbelief), munafiq (hypocrisy), fasiq (wickedness), and syirk, all of which are forces that keep people away from ethical creatures and their essential humanity (ahsani taqwîm) into all material (asfala sâfilîn). second is negative human strength, namely the ignorant mind (heretical thoughts), qalbun maridl (sick heart, not feeling), qalbun mayyit (dead heart, no conscience), and lust lawwamah (despicable soul). all of them will make servants to gods other than allah in the form of wealth, sex, and power (thaghut). third is unethical attitudes and behaviours. this unethical attitude and behaviour is an implementation of the power of the thaghut and negative humanitarian forces, which then gives birth to normative concepts about unethical cultural values (foul culture). unethical attitudes and behaviour include takâbur (arrogant), hubb al-dunya (materialistic), dzalim (persecution), and sayyiat charity (destructive). negative energy from the perspective of individuals will give birth to people of bad character, namely people whose peak of badness includes syirk, nafs law, and al-sayyiat (destructive). the actualization of people with the mentality of thaghut in life and work will give birth to despicable behaviour, namely people who have bad personalities (hypocritical, traitors, and cowards) and people who are unable to utilize their competencies as recognized by hadrawi, vice principal of as-shofa islamic high school pekanbaru carried positive energy as expressed in the following interview: "we admit, in as-shofa islamic high school, there are also students who give negative energy. for students with positive energy, it is easy for us to direct and guide them in the right direction. however, for students with negative energy, it is challenging to be fostered and tends to commit violations. what we are concerned about is that students with negative energy tend to influence other students to commit abuses. our efforts, yes, as much as possible, we prevent this influence. " ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 56 the highlight of a muslim's character is taqwâ, and his indicator of devotion lies there. character is built based on an understanding of the nature and structure of the human personality integrally. people with taqwa is a picture of an ideal human being, a human with spiritual intelligence (spiritual quotient). it is this spiritual intelligence emphasized in education done by inculcating religious, ethical values through the example of family, school, and community, strengthening the practice of worship, reading, and living the holy qur'an, creating a conducive physical and social environment. when the child's spirituality has a good organization, it will be easier to arrange other aspects of personality (sudirman, s. a, 2019). that is, if the child's spiritual intelligence successfully increases, it will automatically increase other intelligence, such as emotional intelligence (emotional quotient), intelligence solving problems (adversity quotient), and intellectual intelligence (intellectual quotient). it is the key to why religious-based educational activities are more successful in shaping children's personalities (azimabadi, 2000). cohesion, harmony, and the illumination of godspot (spirit) towards the heart, mind, lust, and body clearly will maximize the intelligence and function of each. in the context of educational goals, this will be able to form students who have the strength of faith (quwwatul aqîdah), depth of knowledge (quwwatul ilmi), sincerity in service (quwwatul khidma) and personal nobility (akhlâqul karîmah). the formation of character should depart from the basic human concept: nature. every child is born according to his nature, which has reason, lust, body, heart, and spirit. this concept has the development of multiple intelligence. in islam, several terms are appropriate as a learning approach (mujib, 2017). these concepts include tilâwah, ta'lîm', tarbiyah, ta'dîb, tazkîyah, and tadrîb (tafsir, 1996). tilâwah concerns the ability to read. ta'lim has a relation to the development of intellectual intelligence (intellectual quotient). tarbiyah involves caring and compassion instinctively in which there is sharpening, caring, and caring. ta'dîb is related to the development of emotional intelligence (emotional quotient). tazkiyah is associated with the development of spiritual intelligence (spiritual quotient), and tadrîb is similar to physical intelligence or skills (physical quotient or adversity quotient) (martins et al., 2019) following the educational goals developed for character building. the recitation method aims to develop children's fluency in speaking and sensitivity in seeing phenomena and reading skills. the ta'lîm method develops the potential of nature in the form of reason. it is a method of science and technology education that emphasizes the development of cognitive aspects through teaching. in education, the goal is the formation of students who have far-sighted, creative, and innovative thinking. the output is a child to have a scientific attitude, ulûl albâb, and mujtahid. ûlul albâb is a person who can utilize the potential of thought (intellectual intelligence /iq) and the potential of dhikr to understand the phenomenon of god's creation and can use it for the benefit of humanity (hasibuan, 2019). ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 57 in contrast, a mujtahid is a person capable of solving problems with his intellectual abilities. the result is that ijtihad (its actions) can be in the form of science or technology. the outcome from the education of reason (iq) is to form of a pious child (waladun shâlih). c. history of pekanbaru as-shofa foundation riau as-shofa foundation is an educational institution. the first educational institution under the auspices of this foundation is the "as-shofa islamic primary school," starting from ust. dr. h. syafwi khalil, m.pd, a member of ikmi preacher who wanted to develop a quality islamic educational institution in pekanbaru. nowadays, the as-shofa foundation has its land and building located on jl. t. tambusai / jl. as-shofa pekanbaru. as a long-term realization of the foundation, this area has established the as-shofa islamic middle school (2000), the as-shofa islamic kindergarten school (2005), and as-shofa islamic high school (2007). ustadz syafwi had the dream while leading the islamic boarding school alhikmah foundation, pekanbaru. when the madrasa that he led showed a development, at that moment, challenges were blocking his steps. the main obstacle he faced at that time was the madrasa students who were elementary school students. elementary school students who were vi grades must leave the madrasa often because they had to take additional classes in the late afternoon. madrasa students often left their lessons, causing the goals to difficult to reach. then, his wife, yulia eriswati, had an idea to establish an elementary school that had classes from morning to late afternoon (full day school). they gave the school "as-shofa islamic elementary school," as a name taken from the name of the founder. as-shofa islamic elementary school in the first year of its establishment in 19911992 only had ten students. the first principal was ibu salimah harahap, ba, and assisted by four teaching staff. since the as-shofa foundation did not have room facilities for study yet, the foundation's management strived to borrow an upper room of the surya mosque, located on cempaka district sukajadi, pekanbaru. with the permission of the chairman of the mosque, mukni, asshofa islamic primary school could occupy the room for one year. in the next academic year, the number of students increased so that the board of the as-shofa foundation tried to find an adequate place located near the first location with a lease/loan status for four years, located on melati, sukajadi subdistrict, owned by one of the communities (the late, barmawi). as-shofa foundation was able to buy its land on 1997 and build more representative buildings and other learning facilities located on tuanku tambusai. seeing the development of students and the public's trust, triggering and spurring the foundation, always try and implement a system that can shape the personality and skills of superior students, referring to the four pillars of education. they are learning to know, learning to do, learning to be, and ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 58 learning to live together. pekanbaru riau as-shofa foundation hopes for good cooperation between the school and parents of students so that the as-shofa pekanbaru islamic high school can be the best in pekanbaru. d. character values formed through the action programme the character-building process conducted at as-shofa islamic high school through the aksi (islamic spiritual activity application) program is a superior program because all the programs contain islamic values to shape the positive character of students. these values include five aspects of the program. they are the first program of faith (iman), morals (akhlaq), and manners, the second program of fardhu, the third program of sunnah, the fourth program of interaction with the qur'ân and the fifth program of science, da'wah and islamic insight. through the above programs, the founders expect the students to build values related to hablu minan allah (human interaction with god) and hablu minan annas (human interaction with other humans). further, these programs are activities that direct students into positive character values. therefore, the formation of character and character is a pillar of excellence in as-shofa islamic high school, pekanbaru. through various forms of activities (aksi program), aspects of character formation that have not been optimal can have optimum development. values come from a process of student interaction with other students as well. interactions established are expected to build positive behaviour. developing humanist values from educational institutions, krathwohl divides the process of forming and developing values in the students in four stages (krattwohl, bloom & masia, 2004). 1. receiving (listening and receiving) means that the child, through the learning process, can actively listen and accept what the teachers have conveyed. 2. responding (responding), through the children's abilities, they have begun to react and try to understand and digest various knowledge and information. 3. valuing (giving value), in this third stage, the child already has positive and negative perceptions of the problems received and experienced. the children, then, have been able to give or determine good and bad values. 4. the organization, through this last stage, children can choose and sort, reject, or accept and regulate their attitudes and behaviour. e. character building model of islamic education in islamic as-sshofa high school pekanbaru, riau the model of character formation in islamic education at as-shofa islamic high school was compiled based on the research findings. the reason for formulating the model is because as-shofa islamic high school has succeeded in instilling ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 59 character values realized by students through forms of deeds conducted within the school environment, family environment, and community environment. however, not all character values have proper development. there are still deficiencies in its implementation. for example, in the value of discipline, there are still students who still violate the rules. even so, the community considers that as-shofa islamic high school has excelled in akhlaqul karîmah as the advantage compared to other high schools in pekanbaru. before formulating the character-building model, it is necessary to first explain between character education and character formation. character education is a conscious and earnest effort of a teacher to work on the values of his students. character education can also be an attempt to educate children to make wise decisions and practice them in their daily lives so that they can make a positive contribution to their environment. so, character education is education to shape one's personality through character education, the results seen in one's actual actions, namely: ethical behaviour, honest, responsible, respecting the rights of others, and hard work. character education is a serious effort where positive personality traits have developed, encouraged, and empowered through example, study (history and biography of pre-wise and great thinkers), as well as the practice of emulation (maximum effort to realize the wisdom of nothing learned). furthermore, character education contains three main elements, namely knowing goodness, loving-kindness, and doing a good. so that character education is ultimately also related to peace education (chaer, 2017a). meanwhile, character building is an effort that involves all parties, both parents, schools, the school environment, and the wider community. therefore, character-building will not succeed if all educational environments do not have continuity, cooperation, and harmony. character building is an essential part of the education process in the family. in general, every parent expects their children to be competent in their fields and of good character. the most critical element in the formation of character is the mind because it is the pioneer of everything. inside the mind, all programs come from life experiences. this program then creates a belief system that can build thinking patterns to influence behaviour. there are several things to consider in shaping the character of students, namely habituation of polite behaviour, awareness of cleanliness, tidiness, order, honesty (suud & subandi, 2018), and discipline. thus, the formation of character is an effort done by parents to influence the child's character. parents help shape the character of children by giving examples, ways of speaking or conveying tolerance, and other related matters. the formation of student character is essential but challenging because it needs a long process and lasts a lifetime. in the implementation process, reward and punishment also need consideration (setiawan, 2018). moreover, the character is not what a child has since he was born, but through a variety of experiences. ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 60 the formation of student characters can be through the development of one's personality. however, because humans live in particular social and cultural environments, the development of a character can only be done in the relevant social and cultural environment (suud, 2018). character development exists in an educational process that does not release students from the social environment, society, and national culture. the social and cultural environment of the nation is pancasila. hence, cultural and character education is to develop the values of pancasila through the heart, brain, and physical. education in the direction of forming the character of students is the responsibility of all teachers. therefore, the guidance must also be by the teacher. thus, it is not quite right to say that educating students to have good character is only given to the teacher of certain subjects. formation of character in as-shofa islamic high school is more emphasized through the implementation of the aksi program. the uniqueness of the aksi program can be a model for other schools where public schools that are not religious schools or islamic boarding schools can instill the character of the morality of karimah and even become the hallmarks of as-shofa islamic high school. al-ghazali argues that two human images are related to moral issues, namely, first, the outward human image, which is called the khalq, and secondly, the inner image, which is called the khuluq. khalq is interpreted here as a physical image of humans, while khuluq is a psychological image of humans. according to al-ghazali, khuluq is "a condition (hay’ah) in the soul (nafs) that is sacred (rasikhah), where the condition gives birth to activities that do not require thought and consideration first." ibn maskawaih also expressed the same, almost empty understanding that khuluq is a condition (hâl) of the soul (nafs) that causes an activity without thinking or considered beforehand. the factors of character formation include external factors and internal factors. external factors are in the form of culture and values. the culture that grows and continues to develop during society is one of the factors that can shape and influence character. likewise, the values caused by the rapid and rapid development of technological science today also contribute to building human character. thus, a person's character is inseparable from external influences such as culture and values that exist around human life. herein lies the duties and responsibilities of parents at home and teachers at school to be responsive to the development of culture and values that occur in society. internal factors are in the form of actualization of potential. the individual character itself will, in essence, come from a person's attitude and behaviour in his daily life. therefore, each person has a different character from one another. so that with the uniqueness of its character, then someone will be able to express his strengths. the process of actualizing one's potential must be able to choose and sort out what needs actualization and control. the two factors of character formation are different. after all, these two factors are unavoidable. for this reason, islamic education conducted both at home, school, and during society ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 61 must include the process of transforming cultural values and the actualization of the potential of students based on religion and norms that exist in society. its goal is to build students as human beings. humans who have perfect and robust character, know and are aware of themselves as god's creatures, and can interact with others and their environment. to form good character in students, it will be faster if the students have a motive for learning and change for good. understanding the motives cannot be separated from the term needs or needs, which is a situation in which individuals feel the lack or absence of something they need (chaer, 2017). maslow, using the term needs (need) as a particular deficiency in an organism. for humans, the term needs already contain a broader meaning, not only physiological but also psychological. the relationship between motives, motivation, drives, and needs (needs) is close and difficult to separate. although these four terms have variations in meaning, both of them include conditions that encourage individuals to do something. those conditions are called motivation (kesuma, dharma, triana, 2012). conclusion based on the results of research, the concept of character education in islamic psychology is education to form praiseworthy characters (akhlaq mahmudah), such as patience, gratitude, sincere, qana'ah, humble (tawadhu'), honest (sidq), generous (jud), trustful, forgiving, graceful; and to avoid the formation of despicable character (akhlaq madzmûmah). this despicable character forms such as irritability (ghadhab), kufr, riya', greedy (thama'), arrogant (takabur), lie (kidb), stingy (shukh), betrayal, revenge, and envy. the character-building process conducted at as-shofa islamic high school through the islamic spiritual activity. there are important values in the educational character that include aspects of faith (iman), morals (akhlaq), and manners. the character building also carries out through worship fardhu, sunnah, interaction with the qur'ân, and islamic science program. ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 62 references badar azimabadi. (2000). etiquettes of islamic life, adam publisher, and distributors. kuala lumpur. chaer, m. t. (2017a). islam dan pendidikan cinta damai. istawa: jurnal pendidikan islam, 2(1), 73. https://doi.org/10.24269/ijpi.v2i1.363 chaer, m. t. (2017b). peran madrasah dalam menghadapi era globalisasi dan budaya. muaddib : studi kependidikan dan keislaman, 6(2), 182. https://doi.org/10.24269/muaddib.v6i2.461 david r. krattwohl, benjamin s. bloom, & betram b. masia. (2004). taxonomi of educational objectives handbook ii. affective domain. london: longman group. departemen pendidikan nasional. (2008). kamus besar bahasa indonesia. jakarta: pusat bahasa. derajat, z. (2005). ilmu jiwa agama, cet ke-17, bulan bintang. jakarta: bulan bintang. djunaidatul munawwaroh, & tanenji. (2003). filsafat pendidikan: perspektif islam dan umum. jakarta: uin jakarta press. hasibuan, a. (2019). menyikapi ulul albab dalam alquran. studi multidisipliner: jurnal kajian keislaman, 6(2), 1–14. https://doi.org/10.24952/multidisipliner.v6i2.2082 john m. echols & hassan shadily. (1992). kamus indonesia inggris. jakarta: pt. gramedia. kesuma, dharma, cepi triana. (2012). pendidikan karakter kajian teori dan praktik di sekolah. yogyakarta: remaja rosda karya. koesoema, d. (2010). pendidikan karakter : strategi mendidik anak di zaman global. jakarta: gramedia. marimba, a. d. (1962). pengantar filsafat pendidikan islam, cet. ke-4. bandung: alma’arif. martins, d. s., hasse-sousa, m., petry-perin, c., arrial-cordeiro, r. t., rabelo-daponte, f. d., lima, f. m., czepielewski, l. s. (2019). perceived childhood adversities: impact of childhood trauma to estimated intellectual functioning of individuals with bipolar disorder. psychiatry research, 274, 345–351. https://doi.org/10.1016/j.psychres.2019.02.046 mccrae, r. r., & costa, p. t., j. (2003). personality in adulthood: five-factor theory perspective. new york: the guildford press. mu’in, f. (2011). pendidikan karakter: konstruksi teoritik & praktik. yogyakarta: remaja rosda karya. mujib, a. (2017). teori kepribadian dalam psikologi islam. cetakan kedua. jakarta: rajagrafindo persada. rusn. (1998). pemikiran al-ghazali tentang pendidikan. yogyakarta: pustaka pelajar. sabri, m. a. (1995). psikologi pendidikan. jakarta: pedoman ilmu jaya. samani, m., & hariyanto. (2013). konsep dan model pendidikan karakter. bandung: remaja rosdakarya. setiawan, w. (2016). the spiritual education toward insan kamil in the education of modern humankind. ijiep: international journal of islamic educational psychology vol. 1, no. 1, 2020 ___________________________________________________________________ 63 setiawan, w. (2018). reward and punishment perspektif pendidikan islam almurabbi (vol. 4). retrieved from https://bipublication.com/files/20160286.pdf. sudirman, s. a., suud, f. m., rouzi, k. s., & sari, d. p. (2019). forgiveness and happiness through resilience. al-qalb: jurnal psikologi islam, 10(2), 113-132. suud, f. m. (2018). kepemimpinan transformasional dan implikasinya pada pembentukan budaya jujur di sekolah. sukma: jurnal pendidikan, 2(2), 261–286. https://doi.org/10.32533/02206.2018 suud, f. m., madjid, a., & sutrisno. (2019). the study of educational honesty stages implementation in an indonesian school. humanities & social sciences reviews, 7(4), 502–510. https://doi.org/https://doi.org/10.18510/hssr.2019.7467 suud, f., & subandi, . (2018). kejujuran dalam perspektif psikologi islam. jurnal psikologi islam, 4(2), 121–134. retrieved from http://jpi.apihimpsi.org/index.php/jpi/article/view/44 suyanto, t., zen, i. m., prasetyo, k., isbandono, p., gamaputra, g., & purba, i. p. (2018). the study perception of social sciences and law faculty students for hoax in social media. journal of physics: conference series, 953(1). https://doi.org/10.1088/1742-6596/953/1/012151 tafsir, a. (1996). epistemologi untuk ilmu pendidikan islam. bandung: fakultas tarbiyah iain bandung. tambak, s., & sukenti, d. (2020). pengembangan profesionalisme guru madrasah dengan penguatan konsep khalifah. hayula: indonesian journal of multidisciplinary islamic studies, 4(1), 41–66. https://doi.org/10.21009/004.01.03 tobroni. (2008). pendidikan islam, paradigma teologis, filosofis dan spiritualitas. malang: umm press. _______________________________________________ international journal of islamic educational psychology vol. 1, no. 2, december 2020 doi: https://doi.org/10.18196/ijiep.v1i2.9739 self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 1zamakhsari*, 1siswanto masruri, 1sutrisno 1universitas islam negeri sunan kalijaga yogyakarta, indonesia *corresponding email: zamakhsari@gmail.com citation: zamakhsari, z., masruri, s., & sutrisno, s. (2020). self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta. international journal of islamic educational psychology, 1(2), 126-146. doi: https://doi.org/10.18196/ijiep.v1i2.9739 a r t i c l e i n f o a b s t r a c t article history received, 05/09/2020 revised, 12/10/2020 accepted, 19/12/2020 this study aims to find the learning patterns of students with visual disabilities through self-regulation. this research approach is qualitative with phenomenological design and descriptive methods. this research study is a self-regulation pattern in students with visual disabilities by observing the interaction between students and the learning environment and social environments to achieve individual and academic goals. the author collected the data through interviews, observations, and documentation. this study concludes that this informants' metacognitive contribution provided positive and supportive directions for learning patterns based on students' selfregulation with visual disabilities uin sunan kalijaga yogyakarta. the self-regulation of informants in learning formed from this metacognitive knowledge relied on the sense of hearing. the strategy came from listening, taking, and reading notes. this is an open access article under the cc–by-sa license. keywords self regulation the disabled learning pattern metacognitive knowledge http://creativecommons.org/licenses/by-sa/4.0/ zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 127 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 introduction universitas islam negeri (uin) sunan kalijaga yogyakarta is one of the universities which includes many disabled students and has provided a disabled service unit. no less than 27 students with visual impairments are currently studying at various faculties of this university. so far, there is no special treatment for them when undergoing lectures—their treatment when learning is the same as those of non-disabled students (hanjarwati, a., & suprihatiningrum, j. 2020). sometimes there are differences because of differences in the lecturers' service to them. institutionally, the university has not issued official regulations regarding university services for students with disabilities. the possibility to answer the phenomenon above is through students with visual disabilities towards the religion they profess (hanjarwati, a., & suprihatiningrum, j. 2020). all students with visual disabilities who study at uin sunan kalijaga are muslims. in islam, pursuing knowledge is obligatory and is carried out throughout the ages, regardless of gender and physical perfection (azizah, n., & rahmatika, a. (019). according to islamic law, adulthood is considered capable of being burdened with an obligation (mukallaf). demanding the knowledge they do can be interpreted as an effort to enforce these obligations. another factor causing them to be enthusiastic about learning and graduate is that the education obtained previously has supported them in self-adjustment. it includes self-help (ability to help oneself), self-support (ability to motivate yourself), self-concept, self-care, and self-orientation (mohamad efendi, 2009). there is a positive relationship between capacity attainment and students' ability to organize themselves. as a student, the learning capacity comes from listening to lectures, taking notes during studies, and learning from lecture notes. management of learning capacity comes from a combination of motivation to achieve success with the environment's demands—the control of these students' learning capacity management (rinawati, r., lestari, e. s., & narendra, a. p. 2017). the condition of students with visual disabilities is limited compared to other regular students. the preliminary findings' reality found that they want to achieve the hope of success in learning (andayani, a., & afandi, m. 2019). all their efforts are impressive to research a challenging environment that requires anticipatory action. based on the background of the problems described, the authors are interested in investigating "how is the pattern of self-regulation in teaching students with visual disabilities uin sunan kalijaga yogyakarta." literature of the disabled students learning review the notion of learning also emphasizes the process or activity of obtaining a result. studying is an activity to acquire knowledge, improve skills, improve behavior, attitudes, and strengthen personality (suyono and hariyanto, 2012). there are many opinions in learning theory, both classical and modern. the zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 128 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 existing learning theories can positively complement each other to integrate and give birth to new approaches. the broader aspects of learning theory, not just processes and outcomes, are described in learning theories as summarized (eti nurhayati, 2011). slametto defines the concept of learning following the behavioristic flow. there is a change in behavior characterized by the following characteristics: (1) occurring consciously; (2) continuous and functional; (3) positive and active; (4) permanent; (5) aimed and directed; (6) covering all aspects of behavior (slametto, 1995). students are people who study in college. another definition states that students are individuals who go to college regularly and do not work. students are individuals who are in early adulthood. early adulthood is the transition from adolescence to adulthood. the average age of students starting to graduate from high school is 18 years old. the student's obligation to complete college is a maximum of 7 years (14 semesters), then the student's age is up to 25 years. thus, the age of undergraduate (s-1) students, in general, is 18-25 years. individuals in early adulthood experience developments such as autonomy from parents, show clear sex rules, internalized morals, indicate the direction of career choices, try various regulations, and a clash of self-identities occurs (eti nurhayati. 48). students' obligation to organize their learning to finish on time creates problems, especially if they are less independent and find it challenging to make the best decisions for him. learning on students has different characteristics from learning on students. learning for students demands a high degree of independence. with the semester credit unit system, students can plan their studies, implement them, and evaluate their success. students should have learning skills at all the learning stages above. at the average age of normal children, the development of communication skills has experienced various improvements. the capacity for social interaction skills is fundamental to recognizing other people's sentiments and maintaining extensive friend connections, especially in the early education years. however, when the capacity of discourse and language does not give the impression of being pleasantly developed, it can interfere with the actual communication process, without a momentary delay affecting the ability of newborns to form friends and regulate emotions in several other characters (fadilah, 2020, khaidir et.,al., 2020). the discussion about the learning process leads to the term andragogy (malcolm knowles; 2017). there are five assumptions built into andragogy—first selfconcept. adults have grown and experienced the process of learning from a variety of things. within him, there were concepts about how he acquired knowledge. the adult personality is relatively stable and does not depend entirely on others in directing his life. second, experience-someone's experience has been the best teacher for him because adults have had many adventures. experiences are valuable lessons for moving forward. zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 129 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 third-readiness to learn requires the adults to fulfill their functions as individuals and society members due to age maturity. thus, the tasks need them to do learning. fourth-orientation to learn, adult learning is oriented more towards practical goals than content. learning is more about solving a problem than a general issue. adult learning is towards the tasks of his social development and is a problem-centered orientation. learning assignments that are right for them are tasks related to solving everyday life problems, not subjectcentered orientation. fifth, motivation to learn-adults in learning motivation depart from within themselves. with metacognition, a person will control what should be done, understand the consequences of doing and not, understand the benefits, be ready to accept failure if he does, etc. the ability to exercise control above is because a person has knowledge or awareness of the process of thinking about himself. people with good metacognition can realize whether they have mastered it or not and their level of mastery. self-regulation pattern the theory that underlies self-regulation in learning is the social cognitive learning theory of learning. zimmerman introduced self-regulation in learning. self-regulation is important because education's primary function is developing lifelong learning skills (barry j. zimmerman, 2002). lifelong learning (long-life education) is relevant to the spirit of islam. there is a word of wisdom, "seek knowledge from the cradle to the grave." a person who has graduated from high school acts like an adult who is expected to learn essential skills informally. bandura defines self-regulated learning as a situation where students determine their learning, monitor academic goals, and motivate themselves, manage learning materials, take decisions and actions in all learning processes. thus, selfregulation in learning occurs in students (internally) doing a thought process by utilizing the environment to manage both together to achieve effective learning. (mi-kyung chung, 2000). students, including students with visual impairment, are required to be independent. according to schunk and zimmerman (arini dwi alfiana, 2013), this independence is a learning process that demands students' capacity to regulate themselves while participating in the learning process. alsa in alfiana explains that effective learning is learning based on self-regulation. a person with low self-regulation will negatively impact. as martinez & weinstein explained in alfiana, he feels frustrated as he cannot do assignments, being uncomfortable in a job due to inappropriate feelings, and fail to achieve optimal performance. islam strongly underlines the need for motivation in acting, including in learning, zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 130 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 because with the right motivation and according to islamic teachings, these actions are interpreted as worship. (muhammad izzuddin taufiq, 2006). those influence a person's motivation to achieve something, both external and internal, both extrinsic and intrinsic, as the saying of prophet muhammad pbuh: "the reward of deeds depends upon the intentions, and every person will get the reward according to what he has intended" (narrated by bukhari). motivation in adults is following their self-concept as independent individuals. the self-maturity development of adults today can lead to self-determination and self-direction. student motivation in independent learning is called engagement, which guides students to have free responsibility to learn by using various strategies. the motivation for independent learning can be obtained from peer imitation, goal setting, and feedback (robert e. slavin, 2008). bandura is seen as the expert who first introduced the concept of self-efficacy in his social cognitive theory. bandura states that (bandura, 1977), self-efficacy is a person's belief in one's ability to succeed in various unique situations). according to bandura, activities carried out by a person are due to internal or external factors but are a harmonious collaboration between the two. what acts as a regulator is self-efficacy, which at the same time influences one's thinking and behavior. metacognitive metacognition comes from the english word. meta is a prefix in english, showing a concept that is an abstraction from another concept. furthermore, in wikipedia, the notion of metacognition in a language is a mental process that involves attention, memory, producing and understanding language, thinking, problemsolving, and making decisions about a concept in an existing concept. students who learn based on self-regulation are proactive in their efforts to learn because they know their strengths and weaknesses and are guided by goals and strategies related to their assignments. these students monitor their behavior in terms of their goals and reflect on their increasing effectiveness. it increases selfsatisfaction and motivation to improve learning methods continually. due to their high motivation and adaptive learning methods, students who have selfregulation have the chance to succeed academically and view their future optimistically. learning strategy strategies are cognitive tools that help students construct understanding, and different cognitive tasks require different tools. a learning strategy is a cognitive plan that is oriented towards the success of the task. for example, when solving a problem requires solving through applying concepts, procedural knowledge is very appropriate to be chosen, not just declarative knowledge. in language learning, it is hoped that students can compile prose (wahyuna, a. h., & fitriana, s. 2020). what is needed is understanding prose and prose structure (declarative zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 131 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 knowledge); and techniques of composing prose through the direct practice of composing prose (procedural knowledge)—understanding and monitoring. self-regulation patterns in learning the definition of patterns from the indonesian dictionary is the image used, the style, the system, the way of working. (center for language of the ministry of national education, 1997) a self-regulation pattern is a model that describes the components of self-regulation in learning that together explain the occurrence of self-regulation in learning. chung describes 3 (three) patterns of self-regulation in learning, which are the results of research by experts: model i it is based on biggs learning process model and mccombs's unified model because the motivation variable is exogenous (exogenous intrinsic learning). this model assumes a variable that affects academic achievement, but indirectly is a variable between metacognition and learning strategies. model ii model ii is based on pintrich and de groot's research, and the model proposed by garcia and pintrich using covariance analysis. model ii states that motivational variables such as self-efficacy, intrinsic value, and anxiety do not directly predict academic achievement but indirectly affect academic achievement through metacognition and learning strategies. model iii model iii is based on research by ames and archer, meece, wiffield and eccles, and miller, behrens, and greene. self-efficacy is assumed to be an exogenous variable that affects academic achievement, metacognition, learning strategies, intrinsic value, and anxiety. intrinsic value and anxiety are assumed to be intermediate variables on metacognition and learning strategies. the need for student achievement has indicators of 1) having a plan or goal for the future. 2) doing his job for personal satisfaction and not a reward. taking responsibility for students means 1) doing their job maximally 2) not delaying the assignment assigned to them. self-motivation is a component of self-regulation in learning in addition to behavior and metacognition. in line with this, zimmerman & bandura state that (bandura 1992) this conceptual model describes the relationship between self-regulatory motivation and learning. self-regulatory efficacy affects self-efficacy on academic achievement, individual goals, and the level of achievement achieved. self-efficacy is the confidence to solve a particular problem and influence how to solve the problem. these relationships are presented in the following chart. zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 132 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 chart 1.1 relationship model in student self-motivation methods this research approach was a qualitative approach with a phenomenological design and descriptive methods. this research material objectified students with visual impairment at uin sunan kalijaga yogyakarta in the 5th semester. the research data were formal objects obtained non-experimentally, namely the data collected according to the researchers' observations and not given any treatment. the data were about self-regulation in learning for students with visual impairment. in this study, there were 3 data collection methods (interviews, observation, and documentation), so that coding administration was needed about methods, sources, and research focus. results and discussion knowledge of cognition knowledge of cognition under study is the ability to understand the strengths and weaknesses of the informant. the authors are aware that this ability is essential to have. the condition of the informants who want them to accept it is not easy to do. they should have a deeper understanding of themselves so that their potential can develop optimally and provide a better life for them. in addition to their obvious limitations, namely their lack of vision, they certainly have advantages that informants sometimes do not realize (basuki, u., & jaelani, a. q. 2015). realizing their strengths will increase their motivation to act, socialize, and especially in lecture activities. the self that is aware of a weakness in terms of not seeing is a self-acknowledgment that should be owned. however, that does not zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 133 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 mean they will be weak in every way. the only weakness is in the sense of sight. for other matters, they may be superior to alert students. knowledge of cognition includes: (1) being aware of one's weaknesses, (2) the informants' preferences, (3) knowledge/skills required in lectures, (4) the purpose of attending lectures, and (5) tasks of interest. recognizing self weaknesses a reduction was made to each informant's interview. it aimed to make it easier to analyze their self weakness awareness. the interview results with informant 1 showed that he thought that his parents were ashamed of him being blind, and the school where he went to (special school) fit his condition. informant 2 implied that he was not good at math and not fond of statistics. he also had excessive excitement for everything. the interview results of informant 3 showed that many people did not care about him. his handwriting was awful, and he had limited reading the qur'an ability. he also wanted to have a lot of achievements as their friends without visual impairment. the interview results of informant 4 indicated that he had difficulties in reading braille at school and was aware of being different from other students. informant 5 reported that he could not write the arabic script well and memorize hadith. meanwhile, informant 6 implied that he had difficulty in writing braille quickly. he admitted that he was not a tech-savvy person. courses that included arabic writing, math, and statistics were difficult for informant 6. informant 7 also had quite similar issues that he had difficulties in statistics, writing arabic and english, and reading qur'an. therefore, he lacked self-confidence. the data showed the informants' weaknesses clearly. the weaknesses of each informant vary widely, but they could be simplified into three groups. they are (1) physical deficiencies; (2) lack of ability in certain subjects; (3) and awareness of selflimitation. feelings of physical inadequacy the informants' awareness of vision deficiencies is manifested in the following feelings: 1) feeling that their parents are ashamed of sending them to school because they are blind. 2) feeling that special schools are suitable for those who are blind. 3) feeling that many people do not care. 4) feeling insecure. four informants had a different awareness of physical weakness compared to those normal ones. this awareness can be good or bad. as a place that suits one's condition, the informants realized that special schools formed self-readiness to accept deficiencies. self-readiness is what the informants must prepare to receive lessons and habituation (suud et al., 2019). with the feeling that their parents were ashamed of their condition, the informants felt that parents who should protect and encourage them for their shortcomings became devastated. the informants felt that parental treatments that did not match expectations made it difficult for them to develop themselves because of unprotected inferiority from the closest zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 134 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 ones. the feeling of being ignored by others should be redemption to pay more attention to them as they might not get enough. their level of sensitivity is high to the unfavorable treatment against them. hence, their feelings are subtle because of their disabilities. 1) inability in certain subjects, such as mathematics and statistics, is a dominant self-acknowledgment. mathematics and statistics use complicated formulas to describe without looking directly. therefore, the informants may consider them difficult. braille difficulty ranks second in the problem of informants' incapacity. although the number of books written in braille is not large, the ability to read and write in braille is essential for informants. it is an input for educational institutions with visual impairments at the primary and secondary levels to improve learning methods for mastery of braille's reading and writing competencies. in higher education, in this case, uin sunan kalijaga yogyakarta, specifically for students with visual impairments, a place and time is provided to improve and deepen their reading and writing skills in braille. communication forums between students with visual disabilities can be used in the form of sharing this ability. 2) self-limits awareness this awareness is positive, including overzealousness, awareness of having awful handwriting, not having a similar ability as other students without visual impairment, always wanting to excel, not minding the blindness, and realizing the differences (suud, 2018). by realizing their limitations, informants do not feel discouraged when they fail to achieve a target. in the observation, some informants showed high self-confidence with their limitations. even observations of discussion activities in class, some informants showed extraordinary contributions by providing views on a problem being discussed. the informants tried to give their best contribution to the discussion by conveying their views on a case and solving the problem. thus, the informants were indeed aware of their weaknesses and did not feel bothered. they were even motivated to look superior, especially in classroom activities. it is input for the lecturers to provide students with visual impairments to take an active role or provide assignments that require them to make an active contribution and show their existence. knowledge and skills required in class each informant has the skills needed in the classroom to achieve success in the university. informant 1 provided a brief description such as looking for lecture materials using the internet, reading al-qur'an (khafidah et al., 2020), having the ability to write braille, and transfer lecture material into a written summary. zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 135 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 informant 2 gave described being sociable and recognizing the nature of others. informant 3 showed a willingness to read, including the ability to read and write al-quran and hadith. informant 4 gave a brief description, namely, social science, counseling, and research. informant 5 implied the ability to read al-qur'an, have english proficiency, listen to lectures, make an accurate and concise summary, and talk to other people. informant 6 provided a brief description, such as being sociable, speaking, understanding the general theory and theory in islam (baidarus et al., 2020) and applying knowledge in practice. informant 7 noted reading al-qur'an and understanding its meaning, counseling, being sociable, and helping people in need. the abilities required in lectures can be classified into social skills and their application, academic ability, and supporting capabilities. 1) social ability and the application. four informants or 57.14% conveyed the importance of social skills and their applications, including being sociable, recognizing others' nature, speaking ability, and helping people in need. awareness of having these abilities are necessary so that informants can organize and control themselves to have an excellent social attitude as students and part of society in general. 2) academic ability academic ability is directly related to the need for attaining lecture competencies. the academic abilities identified through interviews include reading and understanding meanings of the qur'an, mastering social science, counseling, research, english ability, understanding general theory and theory in islam, and the ability to practice knowledge. six informants or 85.71% conveyed the importance of cognitive abilities related to the abilities required in the classroom. 3) supporting ability supporting abilities are not directly related to lectures but are needed to provide informants' convenience in classroom activities. supporting abilities obtained from interviews with informants include internet searching, writing braille, writing summaries, reading, and listening to lectures. three informants or 42.86% stated that the supporting abilities above contributed to the knowledge of cognition required. the lecturers should understand that students with visual impairment have advantages in mastering the knowledge/skills required in the classroom. the informants should be allowed to optimize these abilities to support the success of lectures. 4) purpose of attending classes the data distribution of informants attending classes was obtained through data reduction. the interview method shows that noble goals are not merely to make them happy, such as the interview description zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 136 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 following lectures expressed by informant 1 only to make his parents happy. informant 2 and 3 gave a similar opinion. they attended classes so they could be independent and gain knowledge. informant 4 and 5 wanted to graduate, live independently, and make both parents happy. also, informant 5 added that he wanted to be a good teacher. there are four purposes of attending classes, according to the informants. they wanted to make their parents happy, be independent, gain knowledge, and be good teachers. making their parents happy and being independent are the four informants' purposes while gaining knowledge is the goal of two informants. only one informant mentioned his aspirations to become a teacher explicitly. self-motivation beliefs 1) independence in classroom learning informant independence is classified into independent learning in class, doing assignments/exams, and outside class. based on reduced data from interviews, the distribution of independent learning data for informant 1 was studying independently in class and did not depend on friends. informant 2 determined activities freely during lectures. informant 3 was independent when he is in the class. informant 7 tried to memorize terms but did not have a laptop to listen to files. four informants or 57.14% of the data distribution of learning independence explicitly showed studying independently. furthermore, the data were confirmed that all informants were independent in the classroom. not a single informant was assisted by other students when heading to their chair. when the researchers asked one of the abled students, he had offered the informant help to the chair before, but the informant refused gently. even when studying, the informant showed high independence, and he occasionally noted down lecturers 'explanations and friends' responses. the informants' faces did not show anxiety when learning. it proved that they had a sufficient level of selfconfidence in their ability to learn. 2) independence in doing exams/assignments the independence of each informant, which is a reduction from the interview data regarding how they do assignments/exams, was answered by informant 1. informant 2 said that he was independent during the exam and did not rely on friends. similarly, informant 4 independently worked on assignments, and informant 5 independently refused help from friends subtly. informant 6 independently did the tests without cheating. 5 (five) out of 7 (seven) informants or 71.43% expressed themselves explicitly through interviews. when the researchers made observations of lecture activities, the informants also showed independent behavior in a discussion. they responded to task completion by providing views and zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 137 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 reviews of the problem. they looked serious and active. furthermore, when the informants took the final exam, they also answered independently. those who wrote the answers were volunteers, following the answers given verbally by the informants. volunteers did not change the answers and sentence constructions. after completing one question number, the volunteers read the response back. if there were still additions, the informant would immediately submit and write it down by volunteers. 3) independence outside classroom the independence of the participants outside the classroom is also remarkable. the informants do not seem to need others' help. as researchers experienced when picking up an informant from his boarding house, he was invited to campus for an interview. he did not need help getting in and out of the car. the researcher only guided the informant to the door. then he would walk by himself. all informants were severe about being independent. six informants proved that they could live independently in the boarding house without their parents. only one informant commutes every day as he lives near campus. meanwhile, the informants' independence outside the classroom is shown by going to specific locations, such as libraries, lecture halls, toilets, canteens, cdss (center for disability studies and services) room, etc. on campus without assistance. in the orientation period, they also had been guided by volunteers. the implication for campus services for students with visual disabilities is clear and precise by involving competent instructors and volunteers to help them be independent. besides, wellorganized access for people with visual impairments is an important point that makes it easier for informants to be independent around campus. disabled students' efforts the efforts made by the informants are classified into four categories. they utilize information and communication technology, manage the time, show their abilities, and do other endeavors (eka mahendra, i. w. 2020). the effort to use information and communication technology by informant 1 was to gain information for lectures and assignments purposes and call friends. informant 2 used files from lecturers and friends and read on a laptop. informant 3, 4, and 5 browsed the internet for information, asking for files and reading them on a laptop. informant 6 listen to the files with friends. informant 7 typed on the rental computer (before having a computer), asked for help to correct it, arranged the layout, and then printed it out. 1) utilizing information and communication technology the ability to use information and communication technology (ict) is not only possessed by abled students. technology that is open to everyone zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 138 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 provides features/programs tailored to the conditions and circumstances of consumers. based on the researchers' observations, the informants could use information and communication technology in classroom activities with different ability levels. in the table above, 5 informants have good abilities in using the internet to search for lecture materials. there are 2 informants who have not been able to use them well but are still trying. informant 6, even though he does not have a laptop, tries to listen to files with friends. informant 7 has a laptop but continues to learn with friends to be maximally utilized. thus, the lecturers should not hesitate to apply ict to provide materials and assignments. the use of ict is easy for informants and has become their favorite section. there are 3 (three) informants who like to find information via the internet. 2) managing time the informants could manage their time well. an informant was an activist outside campus, but he could manage his time to not interfere with lecture activities. the informant would prioritize his study because he had a high commitment to succeed. based on active informants' document data outside campus, their achievements are quite encouraging, with an achievement index of more than 3. the informants still had time to do activities outside the campus to participate in a visual impairment organization and even occupy the management structure. the researchers also received information that one informant played futsal. it is impressive, as well as touching. he has been using his time for various purposes, including physical exercise and strengthening their brotherhood. besides, he held a particular recitation for the students with visual impairments and invited the researchers. he happened to be the manager of a visual impairment organization at the district level. 3) showing abilities in showing their abilities, students with visual impairments keep it low. for example, one informant, who at madrasah aliyah was quite good at vocals and qira'ah, did not develop in the classroom. the lack of access showed that in public or campus organizations engaged in art activities, they did not assess students with disabilities. however, they consider students with disabilities as young adults who always want to show their existence. informants still show abilities in front of their friends or others. one informant conveyed thoughts and insights on contextual problems to be solved in a discussion, showing his friends and lecturers' abilities. one of the informants who once could see wrote several sentences at his internship on the blackboard. even though his writing was not appealing, the informant received a high appreciation for his hard work. it becomes an effort to show that people with visual impairment can do beyond what others think. zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 139 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 4) doing other endeavors the reductions in each informant's other efforts consist of 1) asking friends about assignment problems the next day; 2) taking simple notes; 3) always trying to be steady. interview with informant 2 was about learning from notes using braille. interview with informant 4 included completing the obligated tasks. interview with informant 5 was 1) learning braille thoroughly; 2) taking notes using braille; 3) studying in class and dormitories; 4) always participating in class actively. 5) learning by listening to information from friends; 5) borrowing books from campus libraries and off-campus; 7) recording his talk, then listening to it at home. interviews with informant 6 involved 1) recording important information and memorizing; 2) listening to the explanation of the qur'an in arabic because there is no arabic braille. interviews with informant 7 included 1) asking a friend to read the lecturers' writings; 2) writing the notes in braille; 3) repeating the material at home using the notes made. the belief in success the belief in success is part of the self-efficacy of cognition knowledge (di blas, l., grassi, m., carnaghi, a., ferrante, d., & calarco, d. (2017). informants need to achieve success. the following is a summary of the data on each informant's success, which is a reduction from the interview data. informant 1 said that he believed in the power of god. he would succeed with hard work. informant 2 believed that he would be successful and was confident. therefore, he became a visual impairment organization manager. informant 3 said that success would come if you meant it and always prayed. informant 4 was sure to succeed in college. he further explained that past failures did not mean a permanent failure as he once had to repeat high school. informant 5 was confident that being optimistic would bring success. most informants (5 out of 7 informants) or 71.43% were sure that they had achieved success even though one of the informants had experienced a failure. they were optimistic that they would achieve success with allah swt by working hard and feeling confident. two informants did not explicitly express their belief in success. the informants' success beliefs are described in the following diagram. zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 140 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 k chart 4. distribution of the belief in success beliefs about goals are beliefs about the purpose/reasons the informants have for doing a particular task. the informants were students, so the tasks studied were their obligation as students and society. the informants' tasks can be grouped into 2 (two) major groups. they are lecture activities and non-lecture activities. self-regulation of disabled students with neutral metacognitive components declarative knowledge the informants' declarative knowledge about their needs as learners includes strategies, skills, and learning resources. by having good declarative knowledge about what can help them study better, informants will achieve good learning outcomes (berkeley, s., & larsen, a. 2018). this declarative knowledge is essential for the informants to recognize their abilities and use them in everyday life. according to the informants, students with visual impairments use various learning strategies in the classroom, campus, and off-campus. when in the classroom, informants rely heavily on their sense of hearing and then taking notes in braille. furthermore, when studying around campus, the six informants made efforts with the community to gather at the center for disability studies and services (cdss) to get and listen to files with the jaws program through headphones. according to their circumstances, there are classifications of learning strategies used by informants, as listed in appendix 60, namely utilizing ict, making notes/summaries, utilizing libraries, reading braille, recording lectures with cellphones, and relying on memory. the learning strategies adopted by the informants are listening, taking notes, and repeating reading notes. listening can be in the form of information from lecturers, friends, or files. the information can be downloaded from the internet or come from lecturers, friends, files in the center for disability studies (psld), and recording files by the informants. the files are listened to from laptops and cellphones using laptops or cellphones with jaws. jaws is a program that informants can use. the center for disability series1; not expressing belief in success; 28,57%; 29% belief in success series1; once failed, feeling sure to succeed ; 14,29%; 14% once failed, feeling sure to succeed series1; 57,14%; 57% zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 141 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 studies has been delivering learning success by providing accessible and helpful program services for the informants to follow science and technology development. the two informants explained that they browsed the internet to gain more material. the results found that the informants could access the internet using jaws and particular cellphones. although the ability to operate tools is not as sophisticated as abled students, their searching skill is extraordinary. the informants' learning skills fit what they need. the informants' learning strategies mechanism includes receiving responses (listening or reading), storing responses (taking notes in braille or recording with ict instruments), and repeating them (reading/listening). the informants knew well the learning resources needed for studying at home. they could also mention learning resources, such as lecturers, friends, library books, files, and the internet. for example, one informant mentioned google as a specific word from the internet to search for news. these learning resources are vital as preliminary data tracing the informants' knowledge, which will be continued in procedural and conditional knowledge. procedural knowledge procedural knowledge is knowledge of how the informants use learning strategies in declarative knowledge. each informant further explained the learning strategies used (garcía-ceberino., et.al., 2020) for the listening strategy from laptops with jaws, six informants could explain how to use them and listen to the sound files. there were even three informants who demonstrated how to operate using the laptop/computer. notes made in braille could also be explained well. there was one informant who demonstrated. even so, the researchers still found an informant who was not fluent in writing in braille, so that he often did not take notes completely. however, the informant said that he would still use them to help him memorize. the informants reminded the lecturers, friends, or volunteers to speak while they took notes slowly. in their opinion, lecturers with loud voices tended to scare and make them uncomfortable. to create a conducive lecture atmosphere is to involve all students and pay attention to conducive conditions (zvoleyko, e. v., kalashnikova, s. a., & klimenko, t. k. 2016). understanding the students' conditions would create a pleasant atmosphere and boost the strategy's success level. the expected procedure is that the lecturers' and friends' explanation is delivered softly and clearly with average pace. psld should conduct training or assistance in writing and speed reading in braille. this knowledge and skills are crucial in note-taking activities to summarize the explanations and books read. so far, psld has assisted with using the jaws program, shown in the researchers' findings. the informants could optimally learn from the internet by reading files and utilizing cellphones as learning resources and media. zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 142 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 conditional knowledge conditional knowledge is the knowledge that informants have when strategies, skills, and resources are used, why they are used, what conditions are needed for them to take place, and the best steps if there are several procedures (beierle, c., & haldimann, j. 2020). accuracy in using knowledge will facilitate the process and accelerate and optimize the achievement of goals. metacognitive regulation metacognitive knowledge is fundamental to know from the informants. with the ability to regulate metacognitive knowledge, other people will understand them better. self-potential can be optimized and control activities to meet expectations with an awareness of one's abilities and shortcomings. this metacognitive regulation includes (1) planning, (2) information management strategy, and (3) integrated supervision (fernandez-duque., et.al, 2020; teng, f., 2020). planning means how the informants understand themselves in starting a task. the information management strategy is how the informants understand what is being learned or ensure that the assignment is appropriate. integrated supervision is how informants learn to understand material easier. conclusion based on the result analysis, learning patterns based on students' self-regulation with visual disabilities of uin sunan kalijaga yogyakarta consist of metacognitive components, motivation, and learning strategies. the learning pattern based on self-regulation originates from a metacognitive component that creates motivation. furthermore, this motivational component encourages students with visual disabilities to implement learning strategies at uin sunan kalijaga. the informants' metacognitive component showed good metacognitive knowledge and regulation. this informants' metacognitive contribution provided positive contributions and supportive directions for learning patterns based on students' self-regulation with visual impairments at uin sunan kalijaga yogyakarta. the self-regulation of informants in learning, formed from this metacognitive knowledge, was learning by relying on the sense of hearing. the strategies were based on listening, taking notes, and reading notes. suitable learning skills included listening to information, taking notes in braille, listening to information from files using the jaws program appropriately, reading braille books in the library, listening to recorded lectures with cellphones, and discussing with friends relying on memory. learning sources for informants were lecturers, friends, library books, files, and the internet. the strategy of listening to information was immediately, and there were checks on various learning sources. zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 143 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 this study's findings can be used as input in developing a) the field of educational psychology in self-regulation learning theory for students with visual disabilities; b) sensitive learning designs with visual impairments. it includes learning strategies and methods that prioritize group learning by discussing problems in which solutions can be applied in social and learning media based on audio media's use following the competence of information and communication technology literacy. management design and services for students with visual impairments have orientations towards needs and providing the best service. references alfiana, arini dwi, “regulasi diri mahasiswa ditinjau dari keikutsertaan dalam organisasi kemahasiswaan”, journal ilmiah psikologi terapan, fakultas psikologi universitas muhammadiyah malang, issn: 2301-8267 vol. 01, no. 02, agustus 2013.245-259. bandung: remadja rosda karya dan unesa, 2011. andayani, a., & afandi, m. (2019). pemberdayaan dan pendampingan komunitas penyandang disabilitas dalam mengakses pendidikan tinggi. aplikasia: jurnal aplikasi ilmu-ilmu agama, 16(2), 153-166. azizah, n., & rahmatika, a. (2019). korelasi penggunaan gadget terhadap kepuasan komunikasi interpersonal pada mahasiswa disabilitas. albalagh: jurnal dakwah dan komunikasi, 3(2), 211-234. bandura, albert, "social cognitive theory of self regulation," organizational behavior and human decision progresses, 50, 1991, hlm. 248-287 bandura, albert, social learning theory, englewood cliffs: prentice hall inc, 1977. baidarus, b., hamami, t., suud, f. m., & rahmatullah, a. s. (2020). al-islam dan kemuhammadiyahan sebagai basis pendidikan karakter. al-asasiyya: journal of basic education, 4(1), 71-91. basuki, u., & jaelani, a. q. (2015). kajian atas pelaksanaan pemenuhan hak pendidikan tinggi bagi penyandang difabilitas di uin sunan kalijaga melalui pengesahan convention on the rights of person with disabilities sebagai upaya perlindungan hak asasi manusia dalam negara hukum indonesia. panggung hukum jurnal perhimpunan mahasiswa hukum indonesia cabang daerah istimewa yogyakarta, 1(2), 1-34. zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 144 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 beierle, c., & haldimann, j. (2020, february). normal forms of conditional knowledge bases respecting entailments and renamings. in international symposium on foundations of information and knowledge systems (pp. 22-41). springer, cham. berkeley, s., & larsen, a. (2018). fostering self‐regulation of students with learning disabilities: insights from 30 years of reading comprehension intervention research. learning disabilities research & practice, 33(2), 75-86. bogdan, c. robert dan sari knopp biklen, qualitative research for education: an introduction to theory and methods, boston: allyn and bacon inc, 1982. chung, mi-kyung, "the development of self-regulated learning," asia pacific education review 2000, vol. 1, no. 1, the institute of asia pacific education development. creswell, john w., research design: pendekatan kualitatif, kuantitatif, dan mixed,terj. achmad fawaid, yogyakarta: pustaka pelajar, 2010. danim, sudarwan dan khoiril, pedagogi, andragogi, dan heutagogi, bandung: alfabeta, 2010. di blas, l., grassi, m., carnaghi, a., ferrante, d., & calarco, d. (2017). withinperson and between-people variability in personality dynamics: knowledge structures, self-efficacy, pleasure appraisals, and the big five. journal of research in personality, 70, 84-92. efendi, mohamad, pengantar psikopedagogik anak berkelainan, jakarta: bumi aksara, 2009. eka mahendra, i. w. (2020). developing character of disability students through picture and picture models with sad dharma method. international journal of psychosocial rehabilitation, 24(6), 1711-1721. fadilah, r. (2020). preschool education: knowledge or social skills, journal of critical reviews, 7 (17) (2020): 525-533 fernandez-duque, d., baird, j. a., & posner, m. i. (2000). awareness and metacognition. hanjarwati, a., & suprihatiningrum, j. (2020). is online learning accessible during covid-19 pandemic? voices and experiences of uin sunan kalijaga students with disabilities. nadwa, 14(1), 1-38. khaidir, e., & suud, f. m. (2020). islamic education in forming zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 145 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 students'characters at as-shofa islamic high school, pekanbaru riau. international journal of islamic educational psychology, 1(1), 50-63. 10.18196/ijiep.1105 khafidah, w., wildanizar, w., tabrani, z. a., nurhayati, n., & raden, z. (2020). the application of wahdah method in memorizing the qur'an for students of smpn 1 unggul sukamakmur. international journal of islamic educational psychology, 1(1), 37-49. 10.18196/ijiep.1104 garcía-ceberino, j. m., gamero, m. g., feu, s., & ibáñez, s. j. (2020). experience as a determinant of declarative and procedural knowledge in school football. international journal of environmental research and public health, 17(3), 1063. muhadjir, noeng, metodologi penelitian, yogyakarta: rake sarasin, 2011. nurhayati, eti, psikologi pendidikan inovatif, yogyakarta: pustaka pelajar, 2011. rinawati, r., lestari, e. s., & narendra, a. p. (2017). kepuasan mahasiswa tunanetra terhadap layanan difabel corner di perpustakaan uin sunan kalijaga. inklusi journal of disability studies, 4(2), 239-270. roberts, thomas b., four psychologies applied to education: freudian, behavioral, humanistic, transpersonal, new york: schenkman pub. co, 1975. salim, agus, teori dan paradigma penelitian sosial, edisi kedua, yogyakarta: tiara wacana, 2006. sari nurulita, dkk., jakarta: gema insani press, 2006. slametto, belajar dan faktor-faktor yang mempengaruhinya, jakarta: rineka cipta, 1995. slavin, robert e., psikologi pendidikan: teori dan praktek, terj. samosir m., (ed). suyono dan hariyanto, belajar dan pemblajaran: teori dan konsep dasar suud, f. m., sutrisno, s., & madjid, a. (2019). educational honesty: the main philosophical value in school. tarbiya: journal of education in muslim society, 6(2), 141-154. suud, f. m. (2018). kepemimpinan transformasional dan implikasinya pada pembentukan budaya jujur di sekolah. sukma: jurnal pendidikan, 2(2), 261286. http://dx.doi.org/10.18196/ijiep.1105 http://dx.doi.org/10.18196/ijiep.1104 zamakhsari, masruri & sutrisno | self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta 146 international journal of islamic educational psychology, 1(2), 2020 p. 126-146 taufiq, muhammad izzuddin, panduan lengkap dan praktis psikologi islam, terj. tim penyusun kamus pusat pembinaan dan pengambangan bahasa, kamus besar bahasa indonesia,jakarta: balai pustaka, 1989. teng, f. (2020). the role of metacognitive knowledge and regulation in mediating university efl learners’ writing performance. innovation in language learning and teaching, 14(5), 436-450. zimmerman, barry j. "becoming a self-regulated learner: an overview." zvoleyko, e. v., kalashnikova, s. a., & klimenko, t. k. (2016). socialization of students with disabilities in an inclusive educational environment. international journal of environmental and science education, 11(14), 6469-6481. wahyuna, a. h., & fitriana, s. (2020). the concept of hope in the western and eastern perspective. international journal of islamic educational psychology, 1(1), 25-36. 10.18196/ijiep.1103 http://dx.doi.org/10.18196/ijiep.1103 _______________________________________________ international journal of islamic educational psychology vol. 4, no. 1, june 2023 doi: https://doi.org/10.18196/ijiep.v4i1.17396 teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 1syahraini tambak*, 1desi sukenti, 2ilyas husti, 2zamsiswaya zamsiswaya, 3choirul mahfud 1universitas islam riau, indonesia 2universritas islam negeri sultan syarif kasim riau, indonesia 3institut teknologi sepuluh november, indonesia *corresponding email: syahraini_tambak@fis.uir.ac.id citation: tambak, s., sukenti, d., husti, i., zamsiswaya, z., & mahfud, c. (2023). teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach. international journal of islamic educational psychology, 4(1), 102-121. https://doi.org/10.18196/ijiep.v4i1.17396 a r t i c l e i n f o a b s t r a c t article history received : 01/01/2023 revised : 13/04/2023 15/04/2023 02/06/2023 accepted : 19/06/2023 developing students' scientific thinking in aqeedah and akhlaq (moral theology) is urgent, and a project-based learning method is needed for that process. this study explores how teachers can experience their islamic behavior with their identities and impact project-based learning methods in learning moral theology in madrasah aliyah (islamic high schools). this study uses a phenomenological approach to explore the islamic behavior and identity of teachers in madrasah aliyah in developing project-based learning methods. a total of 20 moral theology teachers are involved in this study, and in-depth interviews are conducted to uncover the narratives of teachers' practices in utilizing project-based learning methods. the thematic analysis of two-group interviews with 20 teachers showed that islamic behavior teachers' personal beliefs provided a religiously motivated narrative framework that facilitated interpreting one's experiences. islamic behavior and teacher identity play a role in developing project-based learning methods based on moral theology. islamic behavior is the main bond in developing project-based learning methods and the attribution of identity from god-given personality to learning in moral theology. teacher identity, islamic behavior, and students' scientific thinking develop when learning moral theology. islamic behavior and the personal identity of madrasah teachers can improve project-based learning methods. keywords: islamic behavior, identity process, moral theology, projectbased learning method, madrasah teacher. copyright © 2023 ijiep this work is licensed under a cc by-sa 4.0 international license. https://doi.org/10.18196/ijiep.v4i1.17396 mailto:syahraini_tambak@fis.uir.ac.id https://doi.org/10.18196/ijiep.v4i1.17396 http://creativecommons.org/licenses/by-sa/4.0/ https://creativecommons.org/licenses/by-sa/4.0/ tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 103 international journal of islamic educational psychology, 4(1), 2023 introduction madrasah aliyah (islamic senior high school) education seeks to help students develop the skills, knowledge, and values needed for science-based higher-order thinking (retnawati et al., 2018; susilowati & suyatno, 2021). while forging skills that enable students in madrasahs to think of science-based higher order with project-based learning methods is one of the neglected areas in madrasah aliyah , the development of these abilities also burdens teachers and is found to be an important factor in increasing teaching professionalism (lu et al., 2021; garcíacarmona, 2020; lameras et al., 2021; ro, 2020). however, while the literature suggests that the unsuccessful use of project-based learning methods in madrasahs may hurt teacher quality, it is unclear which strategies teachers can employ to develop quality learning in the classroom. instead, research has focused primarily on program evaluation to improve students' quality learning strategies and has paid little attention to teachers' project-based learning methods in madrasah learning (lu et al., 2021; yustina et al., 2020). here, the project-based learning methods of madrasah aliyah teachers may be a vital resource in addressing the quality of learning and mastery of students' aqeedah and akhlaq (moral theology) learning materials because research suggests project-based learning methods emphasizing creative and higher-order thinking have a positive effect on the development of learning quality, the success of understanding the material, and increasing the islamic behavior of students (ulya et al., 2020; nuraini & muliawan, 2020; simonton et al., 2021; tanak, 2020; suhirman & agus muliadi, 2020). however, until now, it has not been clear how the madrasah teacher's project-based learning method can improve the quality of learning, the quality of student learning, and the improvement of students' scientific mindsets that contribute to improving islamic behavior and righteousness. this project addresses a gap in knowledge by conducting a qualitative exploration of the narrative accounts of teachers of moral theology in madrasah aliyah to investigate their individual experiences with project-based learning methods and their relationship to islamic behavior and identity processes in the realm of professionalism. this project provides a comprehensive analysis from an individual's perspective of project-based learning methods in learning moral theology in madrasahs, utilizing their islamic behavior and identity in a madrasah aliyah teacher's professional setting. teaching with the use of quality project-based learning methods in moral theology learning has been identified as a challenging job (arood et al., 2020; ulya et al., 2020; dehraj & mahersar, 2018; ritonga et al., 2019) because the learning material in moral theology is related to issues of islamic behavior, morality, and divinity, which tend to be metaphysical, and teachers tend to be careful in their teaching-related to the divine word; if it is wrong to teach, it will give birth to a deviant creed (arood et al., 2020; mansir & purnomo, 2020; amri et al., 2019; zakariya, 2019). factors contributing to the quality of learners that are tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 104 international journal of islamic educational psychology, 4(1), 2023 detrimental to teachers are the number and severity of student-teacher confrontations (sofanudin et al., 2016; garcía-carmona, 2020). here, the research shows that the worse the project-based learning method used, the greater the risk of increasing the scientific mindset, understanding of islam and creed, students' morals and islamic behavior, and the quality of learning (ritonga et al., 2019; arood et al., 2020; farida et al., 2017). for example, teachers who did not develop project-based learning methods were found to have greater knowledge stagnation for teaching failure and poor professionalism even when compared to other groups of teachers who failed to teach (susilowati & suyatno, 2021; garcíacarmona, 2020). therefore, developing project-based learning methods is essential to maintaining high-level scientific thinking skills, developing students' islamic behavior, and improving the quality of learning in the classroom environment, which is closely related to the creativity that is imprinted in the teacher (simonton et al., 2021; farida et al., 2017; yustina et al., 2020). this study discusses how madrasah aliyah teachers can develop project-based learning methods in moral theology and the extent to which personal creativity may be involved in this process. in doing so, this project will add to previous knowledge by understanding how and to what extent the process of using a project-based learning method in moral theology studies has an impact on the quality of learning, the success of students' higher order thinking, islamic behavior, and religious practice. the ‘project-based learning methods' for learning moral theology in madrasah aliyah were originally a concept that characterized an individual's creative capacity to teach science-based material (arood et al., 2020; chua & islam, 2020; doğan & karabulut, 2019). recent research has shown that instead of being an attribute of personal identity, the project-based learning method is a complex dynamic relationship between scientific insights and mastery factors in method implementation (farida et al., 2017; moubarez, 2020; eissa & khalid, 2019). however, while scientific aptitude among children has been extensively investigated, little empirical investigation has addressed project-based learning methods. evidence from studies that have examined madrasah aliyah teacher project-based learning methods suggests that various factors are involved in developing teacher teaching methods. for example, studies that describe studies examining the relationship between teachers' personal knowledge, effectiveness, and project-based learning methods (kurniawan et al., 2020; faiz et al., 2020; mckay & sappa, 2020; mondro et al., 2020) ignore relevant extrinsic factors. in contrast, extrinsic and intrinsic factors such as administrative support, individual values, leadership style, social support, and significant relationships were found to be important in teacher project-based learning methods (kurniawan et al., 2020; nuraini & muliawan, 2020; simonton et al., 2021). however, although religiosity is associated with project-based learning methods in various contexts such as teaching competence (parrado-martínez & sánchez-andújar, 2020), islamic behavior (tambak & sukenti, 2020), emotional resilience (ferreira et al., 2020), and psychosocial islamic studies (tambak et al., 2018), the role of a tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 105 international journal of islamic educational psychology, 4(1), 2023 teacher's islamic behavior in project-based learning methods in the learning of moral theology has not been studied so far. since islamic behavior may be a time and cost effective way to develop the quality of learning, students' scientific thinking, students' higher order thinking, students' understanding of divinity, and the quality of learning in aqeedah and morality the positive effect of project-based learning methods on the quality of learning may be related to the identity processes of madrasah aliyah teachers. in particular, jaspal & breakwell (2014) and breakwell (2015) suggested that identity experiences such as high-level skills can cause problems establishing one's identity and thus threaten to teach creativity. the threat of identity processes, responding to a structural model of creativity, occurs when the principles of identity in teacher identity are undermined (breakwell, 2015; jaspal & breakwell, 2014). the principles that underlie the construction of identity found and defined empirically are (1) identity continuity (continuity between past and present self-concepts, i.e., understanding oneself as god's creation), (2) personal uniqueness (specificity; i.e., intentionally created) specifically), (3) selfconfidence and control over one's life (self-efficacy; i.e., being able to change events through prayer), (4) personal values (self-worth; i.e., being loved by and justified through god), (5) feelings of closeness and acceptance by others (belonging to; i.e., belonging to the church) and (6) finding meaning and purpose in one's life (meaning; i.e., having a god-given purpose in one's life (coleman, 2023; jaspal & breakwell, 2014). according to jaspal and breakwell (2014), the six basic principles that underlie the construction of this identity make it possible to maintain a positive understanding of oneself. recent research has shown that personal islamic behavior and religiosity can contribute to maintaining identity by responding irreversibly to these six basic principles of identity construction, providing a positive view of oneself even in times of distress and trouble. however, while it is known that islamic behavior, specifically islam, responds to identity construction and promotes quality learning activities, including quality learning methods, previous research has not examined the underlying process of maintaining identity in madrasah teacher project-based learning methods. here, madrasah teachers' islamic behavior and project-based learning methods in terms of learning quality and student success are important triggers of underdevelopment, contributing to lower quality and creativity. this project addresses gaps in knowledge by taking an exploratory approach to understanding how madrasah teachers' islamic behavior can impact project-based learning methods with an underlying construction of the identity process (jaspal & breakwell, 2014). while a focus on the individual experiences of madrasah teachers will therefore not provide generalizable conclusions that will determine the extent to which teachers' islamic behavior can impact project-based learning methods, this study will explore how teachers islamic behavior and their identities can have an impact on project-based learning methods in learning moral theology in madrasah aliyah. tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 106 international journal of islamic educational psychology, 4(1), 2023 methods design qualitative methodology with a phenomenological approach (emery & anderman, 2020; lundh, 2020) was used to examine whether and to what extent islamic behavior and identity processes contribute to developing project-based learning methods for madrasah aliyah teachers of moral theology and thus contribute to the intellectual understanding of students' and learners learning quality. participant two group discussions with twenty active madrasah aliyah teachers were held in pekanbaru, indonesia. this sample size is generally considered appropriate for an in-depth examination of patterns and understanding of psychological thinking (groenewald, 2018) by thematic analysis (braun & clarke, 2019). although there are no strict rules, qualitative research analyzed by thematic analysis generally considers twelve to twenty-five participants to be an adequate sample size for testing subjective experience (braun & clarke, 2019). after receiving ethical approval from the university, purposive and modified snowball sampling was used to recruit research informants. initially, twelve madrasah aliyah teachers of moral theology in pekanbaru, indonesia, were willing to participate in the research. a modified snowball strategy was used to recruit a diverse sample (e.g., cultural differences, denomination, age, length of teaching, and gender). therefore, the sample was expanded by asking participants to invite others to conduct the study (lundh, 2020). in this way, eight additional participants were recruited. twenty informants were between 29 and 58, identified as muslims with deep islamic behavior, and certified professional teachers. technique a semi-structured interview schedule was used to collect descriptions of the informants' first-hand experiences and their reactions to those experiences. the two-group discussion with ten informants lasted 100 and 170 minutes, respectively. the interview schedule was organized into two sub-sessions. in the first stage, participants were asked to speak freely about their beliefs about their coping strategies. the initial question tried to open a dialogue by inviting the informants to freely talk about their experiences with islamic behavior to develop a project-based learning method for learning moral theology. therefore, this opening question was framed to stimulate critical discourse involving many groups. during the initial question, follow-up questions that guided the discussion were asked. these follow-up questions were structured around the participants' direct answers. interviews were recorded, transcribed, and translated from indonesian to english. the transcribed interviews were sent to the participants for review. after tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 107 international journal of islamic educational psychology, 4(1), 2023 the participant made minor changes and returned the corrected version, all names (moral theology) were anonymized, and each transcript was analyzed individually by 'thematic analysis' (braun & clarke, 2019). data analysis thematic analysis was the most suitable method because it examines the holistic meaning of phenomena through the description of subjective perceptions (teker & güler, 2019). after transcribing qualitative data, the transcripts were read repeatedly to be as close to the account as possible. initial ideas on main topics and potential themes were recorded using nvivo 13, a qualitative data analysis software. the data is then reread and reviewed to identify potential key ideas that come up again and again. several mind maps were created to fully understand the nodes' interactions and contextual relationships. in the next step, the nodes were combined into the initial code. by considering the node's contextual information, the resulting code is intended to identify the meaning beneath the semantic surface of the data. the data was coded at this stage by categorizing the interview extracts and identifying possible relationships with the identity creativity process (braun & clarke, 2019). initial themes were identified and defined. however, since one of the criticisms of the thematic analysis was that only the identified themes were sought by the researcher, the initial coding and definition of themes were also carried out by undergraduate students of islamic religious education independently of the researcher. concordance and differences in coding are contrasted. a comparison between the categorization of the interview extracts of researchers and graduates of islamic religious education and the definition of themes shows high inter-rater reliability. the principal investigator and undergraduate students of islamic religious education coded a total of 76% of the interview extracts either exactly (both raters categorize the text as exact) or equally (both raters categorize the text as including the exact same text) to the same two emerging themes. two themes identified by researchers and undergraduate students of islamic religious education were named 'application of islamic principles and virtue as a strategy for developing project-based learning methods' and 'creativity attribution of godgiven personality as a strategy for developing project-based learning methods' and defined. neither researchers nor students of islamic religious education identified any other themes during the data analysis process. result and discussion the analysis showed that, especially in the project-based learning method, teachers' islamic behavior and religiosity made it possible to develop them in students related to the creative mindset of science and islamic behavior. here, personal beliefs are related to developing project-based learning methods in two ways. on the one hand, the informants applied their personal beliefs to the ‘application of islamic principles and virtue as a strategy for developing projectbased learning methods.’ on the other hand, the participants perceived their tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 108 international journal of islamic educational psychology, 4(1), 2023 work as a calling and anticipated having a divinely created personality that protected them from overwhelming creativity stagnation. this perception is the 'god-given attribution of personality creativity as a strategy for developing project-based learning methods.' however, in both themes, excerpts from interviews were found to respond to the six principles of identity and creativity construction. in this case, elements of belief and religion may have facilitated creative behavior using methods and a positive view of one's work. while teaching creativity using project-based learning methods is considered noble work, personal islamic behavior and religiosity make it possible to understand one's experience by incorporating islamic behavior into a narrative framework. this framework provides meaning by making it possible to categorize experiences as part of a larger divine plan for one's life and extended environment. application of the principles and virtues of islamic behavior in the development of project-based learning methods based on the result, all 20 teachers of moral theology in madrasah aliyah reported that student-teacher creativity is the main basis in teaching and learning, and often it is challenging to implement, including project-based learning methods in the field of moral theology. teachers and students must work together to develop this method to develop higher-order thinking and increase islamic behavior. however, all madrasa teachers utilize islamic behavior and religious values to develop creative learning methods at high escalation levels. t1 explained: "i say that learning to develop the determination of basic or essential questions must be done, but salsa is less able to do so. he finds it difficult to know where to begin to formulate essential questions on the material of aqeedah. i asked him to look for problematic things in the material being studied. but he said he did not have the skills to do it and asked me to give an example from the material studied. when i tried to explain and take his hand, he responded poorly, found it difficult to do so, and grumbled at my ignorance. i tried to understand it and explain it nicely and calmly, like the example of the prophet muhammad. after some time, salsa calmed down and slowly performed." this quote exemplifies the inability of students to formulate basic or essential questions in learning morals with the science-based project method. while trying to calm the student down, the teacher received a negative response by relying on his beliefs. in essence, harnessing the values of islamic behavior allows him to act with patience and accept the situation as it is. in this sense, teachers feel that they will act according to god's will by enduring conflict and acting in the situation they are in at the moment. assuming that teaching is worship that is beneficial in the afterlife. t14 and t16 explained: tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 109 international journal of islamic educational psychology, 4(1), 2023 "and then there was one student who didn't listen. i asked him to design a project plan based on his study material, and he said, 'i find it difficult. please help me to be able to follow this lesson!' i was very surprised and felt that many students could not implement this learning method. teaching with the new method is difficult and difficult to apply to students, especially in moral theology. but i'm working on my emotions. a few days ago, i held a recitation with the majlis ta'lim participants, which we routinely do weekly at the mosque with the ustadz. i'm trying hard to be a better person who doesn't get angry easily. i directed him and the other students to work in groups to plan how their project would be carried out. and that's what i mean when i say that my strong islamic behavior makes me a better teacher." this excerpt explains how applying personal beliefs in designing project plans for the moral theology material being studied can increase the stability of selfesteem and identity by utilizing self-efficacy (jaspal & breakwell, 2014; fielding & hornsey, 2016; salleh, 2021). challenging situations are seen as opportunities to grow in the virtues of islam. in this sense, success is defined by controlling one's emotions. situations in which reflective thinking and applying personal islamic behavior principles override hasty and emotional responses are characterized as personal accomplishments. it contributes not only to selfefficacy, as a feeling of being in control of one's life and situation, but also to selfesteem, conceptualizing personal growth according to the principles of islamic behavior as personal success. in this sense, difficult situations can persist even if there is no immediate satisfaction, as suggested by t4: "ahmad called me, "please help, sir!". of course, i serve with patience and warmth! i create dialogue. being a teacher is my calling; this is what i have to do. it's not always easy to deal with students, but when i come home and make time for prayer, i know that it's my calling—because i can change lives for the better. and it helped me to persevere, teaching science-based islamic behavior materials to increase the islamic behavior of students. so, i continue teaching with the students to make a schedule. although project-based learning allows students to be creative in determining how their projects are created and implemented, they still have to create a schedule that keeps the project completed properly and efficiently. it is where i train students' thinking skills to be critical and good at estimating what they need to do for preparation and manufacture until their projects can be completed without being delayed by the deadline set by the teacher." this quote exemplifies how to monitor project progress, test learning processes and outcomes, evaluate project-making experiences, or carry out projects in project-based learning methods using moral theology in islam. here, teaching resonates with giving meaning and finding meaning and purpose in one's life. it is then possible to develop project-based learning methods by understanding tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 110 international journal of islamic educational psychology, 4(1), 2023 them from a third-level perspective. teaching becomes more than just a job. it turns into a calling and, in doing so, responds to meaning as the underlying principle of identity construction (sternisko et al., 2020; jaspal & breakwell, 2014). strong islamic behavior is the main key for teachers to improve the project-based learning methods—moral theology—to contribute to changing the quality of students' understanding of islamic behavior and aqeedah based on science. so, in developing a project-based learning method to improve students' higher-order thinking, t20 revealed: "my students and i (student groups) have to monitor the progress of their projects. has it gone according to their plan or not? what obstacles were encountered? so what can be done to overcome it? i must continue monitoring the project's progress to provide additional assistance if needed. i don't think about being tired and wasting time. for me, it's part of the infaq of time and thoughts that can be charity." this quote confirms that islamic teacher behavior is very involved in developing project-based learning methods by monitoring project progress. in addition, the teacher also considers the purpose of teaching as a charity that is done sincerely and applied in activities to increase students' scientific thinking. t19 and 18 revealed: "in implementing the project-based learning method, i test (evaluate) the learning process and outcomes during the student's implementation and at the end of the project. both are very important, so i can provide feedback, reinforcement, assistance, facilitation, and the like later. then i still have to evaluate the acquisition of student learning outcomes in terms of attitudes, skills, and knowledge. i also help students self-reflect to get them in the habit of constantly evaluating their project learning. at the end of the lesson, apart from me doing an assessment (testing the process and learning outcomes) both regarding attitudes, skills, and knowledge, the teacher also facilitates students to think and remember what things they have been able to do while working on a project, then what things still need to be improved, so that future projects that they will implement will run more smoothly and successfully. i do this work sincerely, as taught in islam. attribution of identity to god-given personalities as a project-based learning method development strategy understanding oneself as 'chosen to teach' (t8) makes it possible to see oneself as having a purpose in one's struggles. in this case, using the creativity of one's religious identity contributes to maintaining a positive view of oneself and one's work. t7, for example, said: "solving problems in a project-based learning method with students takes a lot of time and energy and is sometimes very difficult. we need some special people to get along with children. it gives you some time. but that's tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 111 international journal of islamic educational psychology, 4(1), 2023 also what i like about him: his god-given personality allows us to teach high-level, scientifically based methods in the classroom, especially moral theology." this quote shows how understanding oneself as different from others with inherently different traits is a resource for developing project-based learning methods. strategies for understanding oneself as equipped with special features that allow for developing project-based learning methods in the classroom may have responded to the peculiarities of the underlying identity principle (jaspal & breakwell, 2014). t13 stated: "once, there was a big argument that only i could handle. it happened on a monday morning when two students started arguing in class. other students tried to mediate so that the debate between the two would not heat up, but they began to argue. i prayed to god that they would hear me and reconcile. they heard me, and there was a moment that was very special. i look them in the eye, and they look into mine, and they stop arguing, and then we can discuss the matter. sitting down and talking to them wasn't easy; it was a long discussion. i direct their dialogue—i'm very patient, so it's useful! after that day, i felt good about myself and my skills." this quote exemplifies how perception makes a unique and positive contribution to developing students' project-based learning methods and contributes to positive self-perception. in this sense, the material of moral theology contributes positively to students' scientific thinking. on the other hand, contributing to scientific islamic behavior development is considered a personal success and is related to one's unique personality. interestingly, personality in this context relates to understanding identity as a divine prenatal gift. as the following quote will show, this conceptualization of personality can also contribute to identity continuity (jaspal & breakwell, 2014). t11 revealed: "when i started teaching, i always developed scientific thinking in learning morals. i want this material to be taught not only orthodoxly but also to develop scientific thinking. i always invite my teacher colleagues for this so students will have more islamic and scientific behavior. my colleagues and teachers are very happy to discuss this with me, and we do this continuously. i've always been like that—i could develop scientificcreative methods. and obviously, i developed this skill further, but it's always been there to some extent. it's just a part of me and who i am, always. yes. it makes me happy because i can create a more positive atmosphere, and, on the one hand, it makes me feel special." this quote exemplifies how being a teacher becomes an expression of an individual's personality rather than seeing the individual as a teacher. it is possible to allocate strategies for developing superior project-based learning methods specific to the nature of the teacher and, in doing so, increase self-esteem and self-efficacy. hence, the anticipation of specific inherent traits as conditions tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 112 international journal of islamic educational psychology, 4(1), 2023 for a career can resonate with the continuity of principle identity and, in doing so, provide self-esteem-enhancing rationality (jaspal & breakwell, 2014). individuals can build a sense of belonging by separating inherently different 'types' of people and associating themselves with these categories. this situation makes group membership an inherited right that forms group cohesion, even when developing creativity using project-based learning methods. t15 explained: "teachers get along pretty well because we think the same way. and that's important—to get along well, to be part of our team, our gang of teachers, if you want to call it that. especially in terms of being developers and creators of quality project-based learning methods, we pay attention to each other. like when a student finds it difficult to follow the lesson! we are in the teacher's room together in dialogue to provide solutions. it is just an example of how important being part of a team is." this quote aligns with previous literature suggesting social support is important in developing a teacher's project-based learning methods (ozório et al., 2021). in particular, this quote shows that having identity as the underlying construct of identity (shpeizer, 2019; rapoport & yemini, 2020) becomes critical for developing project-based learning methods. while the anticipation of similarity in thought patterns and personalities facilitates the attribution of group cohesion through similarity, membership in a group provides a sense of security. it is also possible to make a stark separation from former teachers who followed other career aspirations and left school. t16 explained: "but then we also have teachers like yahya. yahya is not teacher material. he is a handsome man with good islam, but not teacher material. his class, the less creative students, and the daily complaints overwhelmed him. he didn't have the personality to do it—he did the training but couldn't do it in the real world. he's been off for a very long time—tired or so, no school, the right place for him. he's now some kind of manager somewhere." as this quote exemplifies, the anticipated absence of a given teacher's personality justifies a misfit for this role. in this sense, the role of teacher training in relevant skills can be reduced. on the other hand, if a teacher does not develop sufficient resilience to develop quality learning methods, then this teacher is part of an outside group that god did not choose to teach. therefore, the rationale that only a certain part of the population is created to teach makes it possible to understand the differences in aspirations and career development. the findings indicate that religious and islamic coping strategies can contribute to project-based learning methods in moral theology by responding to identity construction principles. thus, religion, islamic coping strategies, and narratives can develop quality project-based learning methods, contribute to identity maintenance, and increase students' scientific understanding of aqeedah and morality. therefore, teachers apply their personal beliefs to develop projectbased learning methods and use religious narrative frameworks that justify their tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 113 international journal of islamic educational psychology, 4(1), 2023 innate and distinctive suitability for their profession. teaching to be in this way is conceptualized as a challenge to grow in the virtues of islam in addition to the vocation one is chosen or born to do. the positive effect of project-based learning methods on the quality of learning may be related to the identity process of madrasah aliyah teachers. in particular, jaspal & breakwell (2014) and breakwell (2015) suggested that identity processes and experiences, such as high-level skills, can cause problems in establishing one's identity and thus threaten to teach creativity. the threat of identity processes responding to a structural identity model occurs when the principles of creativity in teacher identity are undermined (breakwell, 2015; jaspal & breakwell, 2014). the principles that underlie the construction of identity that are found and defined empirically are (1) identity continuity (continuity between past and present self-concepts, i.e., understanding oneself as god's creation), (2) personal uniqueness (specificity; i.e., intentionally created) specifically), (3) selfconfidence and control over one's life (self-efficacy; i.e., being able to change events through prayer), (4) personal values (self-worth; i.e., being loved by and justified through god), (5) feelings of closeness and acceptance by others (belonging to; i.e. belonging to the church) and (6) finding meaning and purpose in one's life (meaning; i.e. having a god-given purpose in one's life (coleman, 2023; jaspal & breakwell, 2014). according to jaspal and breakwell (2014), the six basic principles that underlie the construction of this identity make it possible to maintain a positive understanding of oneself. in line with previous research, analysis of narrative reports shows a variety of challenging situations teachers face that would require developing project-based learning methods to maintain personal well-being (ozório et al., 2021; shpeizer, 2019; kang et al., 2020). however, while previous research has focused primarily on how foreign and intrinsic factors can contribute to the development of quality, scientifically project-based learning methods in the islamic field (amri et al., 2019; chua & islam, 2020; farida et al., 2017; shpeizer, 2019), this study extends previous knowledge by examining the possible relationship between personal islamic behavior and teaching identity. in particular, the results show that personal beliefs and religiosity can respond to the underlying constituents of identity construction and self-development by using project-based learning methods. an extensive series of studies on identity maintenance shows that project-based learning methods contribute to students' greater scientific thinking and islamic behavior (cronjé et al., 2017; ndlovu, 2014; zakariya, 2019; arood et al., 2020; azim et al., 2021; tambak & sukenti, 2020). however, this study furthers this idea by showing that individual beliefs in using project-based learning methods contribute to personal development and growth in harmony with the principles of identity construction, including self-esteem and self-efficacy. in this sense, narrative stories show that islamic virtues are conceptualized as more understanding, reflective, and creatively developing for the quality of project-based learning methods in moral theology. tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 114 international journal of islamic educational psychology, 4(1), 2023 therefore, controlling oneself, emotions, and reactions in the scientific learning method of moral theology with feelings of self-efficacy and morality. in addition, personal interpretation of islamic doctrines, combined with islamic behavior in these doctrines, contributes to project-based learning methods by stabilizing identity when motivation is low and expectations are high. fundamentally, islamic doctrine makes it possible to form narrative arcs that facilitate reflection on student behavior and contribute to evaluating the meaningfulness of a teacher's work. when using project-based learning methods in morals, individual interpretations of islamic religious texts are used to understand the teachings scientifically and, consequently, to increase islamic behavior. here, an essential factor is to see oneself as a divine choice to become a teacher. therefore, teachers define themselves through their work. instead of understanding teaching from the perspective of a contractually required job identity, being a teacher is described as being imperatively tied to one's identity, similar to gender identity (eissa & khalid, 2019; farida et al., 2017; howarth, 2016). thus, being a teacher becomes a comprehensive picture of the personality inherent in a person and the creation of allah swt. this notion is critical to maintaining a positive view of one's identity, even in times of struggle, and thus responding to the underlying identity maintenance process. in conclusion, in addition to identity creativity at the time of teaching and high emotionality (mosqueiro et al., 2015; tambak et al., 2022; pessotti et al., 2018; yusri et al., 2020), personal islamic behavior and religiosity play a role in the development of the teacher's project-based learning method on moral theology. conclusion identity processes at the time of teaching and high islamic behavior played a role in developing the madrasah aliyah teacher's project-based learning methods on moral theology. applying islamic behavior is the main bond in developing project-based learning methods and attributing identity from a god-given personality to learning in moral theology. teacher identity and islamic behavior develop project-based learning when learning moral theology. however, although these findings have outlined the relationship between islamic behavior and creativity in teacher identity, many caveats need to be considered when using project-based learning methods in moral theology. as qualitative research with a relatively small sample size of 20 teachers with strong beliefs, this research is limited in its generalization ability. this warning is especially important in the recruited population because all moral theology teachers who declare themselves believers are deeply affiliated with islam. it is still possible that similar accounts could be obtained from highly affiliated individuals of other islamic denominations or individuals with different strong beliefs. similarly, it may be questioned whether other self-identified and highly affiliated moral theology teachers would agree with the statements of the interviewed individuals. however, despite these limitations, this study offers a new tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 115 international journal of islamic educational psychology, 4(1), 2023 perspective on researching project-based learning methods for teachers of moral theology by linking personal islamic behavior with identity construction. while it is not suggested that islamic behavior can be the only way to develop a teacher's project-based learning methods, it was found to be a useful addition that could contribute to a teacher's creative method and would merit further examination. therefore, future researchers may wish to carry out large-scale studies investigating the possible relationship between the process of religiosity, project-based learning methods, and identity and examine the possible benefits of implementing moral theology in teacher training courses. this condition will make it possible to outline the possible effects with a quantitative and representative sample to provide more generalizable conclusions. references amri, m., & saharuddin, s. (2019). the implementation of islamic education: the process of instilling akhlakul karimah (noble characters) for madrasah tsanawiyah students. tadris: jurnal keguruan dan ilmu tarbiyah, 4(1), 117125. https://doi.org/10.24042/tadris.v4i1.4070 arood, m. a. s. a., aljallad, m. z., & baioumy, n. (2020). the effectiveness of a cloud-based learning program in developing reflective thinking skills in islamic education among students in uae. international journal of education and practice, 8(1), 158-173. https://doi.org/10.18488/journal.61.2020.81.158.173 azim, s. w., ullah, y., & wahab, f. (2021). religion, conflict, and identity: islam, pakistani identity and the conflict in swat. journal of peace, development & communication, 5(1):416-427. http://dx.doi.org/10.36968/jpdc-v05-i01-35 braun, v., & clarke, v. (2019). reflecting on reflexive thematic analysis. qualitative research in sport, exercise and health, 11(4), 589597. https://doi.org/10.1080/2159676x.2019.1628806 breakwell, g. (2015). identity process theory. in the cambridge handbook of social representations. https://doi.org/10.1017/cbo9781107323650.021 chua, k. j., & islam, m. r. (2021). the hybrid project-based learning–flipped classroom: a design project module redesigned to foster learning and engagement. international journal of mechanical engineering education, 49(4), 289-315. https://doi.org/10.1177/0306419019838335 coleman, j. j. (2023). narrative repair in teacher education: restorying painful histories and “damaged” queer teacher identity. teaching and teacher education, 124, 104031. https://doi.org/10.1016/j.tate.2023.104031 https://doi.org/10.24042/tadris.v4i1.4070 https://doi.org/10.18488/journal.61.2020.81.158.173 http://dx.doi.org/10.36968/jpdc-v05-i01-35 https://doi.org/10.1080/2159676x.2019.1628806 https://doi.org/10.1017/cbo9781107323650.021 https://doi.org/10.1177/0306419019838335 https://doi.org/10.1016/j.tate.2023.104031 tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 116 international journal of islamic educational psychology, 4(1), 2023 cronjé, f. j., sommers, l. s., faulkner, j. k., meintjes, w. a. j., van wijk, c. h., & turner, r. p. (2017). effect of a faith-based education program on selfassessed physical, mental and spiritual (religious) health parameters. journal of religion and health, 56, 89-108. https://doi.org/10.1007/s10943-015-0129-z dehraj, m. m. a., & mahesar, m. r. a. (2018). the role of islamic education in social change: a case study of the elementary schools of district shaheed benazir bhuttu abad, sindh. journal of religious studies, 1(2), 32-44. https://doi.org/10.33195/uochjrs-v1i2602018 doğan, z., & karabulut, b. (2019). analyzing the process of using project-based learning method in teaching the concept of tens-ones in elementary math course. universal journal of educational research, 7(4), 1120-1128. https://doi.org/10.13189/ujer.2019.070424 eissa, m., & khalid, m. (2018). development of character and life skills through islamic methods of teaching acquired science subjects at islamic international schools in malaysia. iium journal of educational studies, 6(1), 3-17. https://doi.org/10.31436/ijes.v6i1.143 emery, a., & anderman, l. h. (2020). using interpretive phenomenological analysis to advance theory and research in educational psychology. educational psychologist, 55(4), 220-231. https://doi.org/10.1080/00461520.2020.1787170 faiz, a., purwati, p., & kurniawaty, i. (2020). construction of prosocial empathy values through project based learning methods based on social experiments (study of discovering cultural themes in the sumber-cirebon society). ta’dib jurnal pendidikan islam, 9(1), 51-62. https://doi.org/10.29313/tjpi.v9i1.6220 farida, i., hadiansyah, h., mahmud, m., & munandar, a. (2017). project-based learning design for internalization of environmental literacy with islamic values. jurnal pendidikan ipa indonesia, 6(2), 277-284. https://doi.org/10.15294/jpii.v6i2.9452 ferreira, m., martinsone, b., & talić, s. (2020). promoting sustainable social emotional learning at school through relationship-centered learning environment, teaching methods and formative assessment. journal of teacher education for sustainability, 22(1), 21-36. https://doi.org/10.2478/jtes-2020-0003 fielding, k. s., & hornsey, m. j. (2016). a social identity analysis of climate change and environmental attitudes and behaviors: insights and https://doi.org/10.1007/s10943-015-0129-z https://doi.org/10.33195/uochjrs-v1i2602018 https://doi.org/10.13189/ujer.2019.070424 https://doi.org/10.31436/ijes.v6i1.143 https://doi.org/10.1080/00461520.2020.1787170 https://doi.org/10.29313/tjpi.v9i1.6220 https://doi.org/10.15294/jpii.v6i2.9452 https://doi.org/10.2478/jtes-2020-0003 tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 117 international journal of islamic educational psychology, 4(1), 2023 opportunities. frontiers in psychology, 7, 121. https://doi.org/10.3389/fpsyg.2016.00121 garcía-carmona, a. (2020). from inquiry-based science education to the approach based on scientific practices: a critical analysis and suggestions for science teaching. science & education, 29(2), 443-463. https://doi.org/10.1007/s11191-020-00108-8 groenewald, t. (2018). reflection/commentary on a past article: “a phenomenological research design illustrated”: international journal of qualitative methods, 17(1), 1-3. https://doi.org/10.1177/1609406918774662 howarth, c. (2011). representations, identity, and resistance in communication. the social psychology of communication, 153-168. https://doi.org/10.1057/9780230297616_8 jaspal, r., & breakwell, g. m. (eds.). (2014). identity process theory: identity, social action and social change. cambridge university press. https://doi.org/10.1017/cbo9781139136983 kang, m., park, h. j., & park, j. (2020). teachers as good mothers, mothers as good teachers: functional and ideological work–family alignment in the south korean teaching profession. gender, work & organization, 27(3), 395413. https://doi.org/10.1111/gwao.12396 kurniawan, w., pathoni, h., muliawati, l., kurniawan, d. a., romadona, d. d., ningsi, a. p., & dari, r. w. (2020). relationship of science process skills and critical thinking of students in physics subject. universal journal of educational research, 8(11), 5581-5588. https://doi.org/10.13189/ujer.2020.081162 lameras, p., arnab, s., de freitas, s., petridis, p., & dunwell, i. (2021). science teachers’ experiences of inquiry-based learning through a serious game: a phenomenographic perspective. smart learning environments, 8(1), 1-25. https://doi.org/10.1186/s40561-021-00152-z lu, k., yang, h. h., shi, y., & wang, x. (2021). examining the key influencing factors on college students’ higher-order thinking skills in the smart classroom environment. international journal of educational technology in higher education, 18, 1-13. https://doi.org/10.1186/s41239-020-00238-7 lundh, l. g. (2020). experimental phenomenology in mindfulness research. mindfulness, 11(2), 493-506. https://doi.org/10.1007/s12671-01901274-9 https://doi.org/10.3389/fpsyg.2016.00121 https://doi.org/10.1007/s11191-020-00108-8 https://doi.org/10.1177/1609406918774662 https://doi.org/10.1057/9780230297616_8 https://doi.org/10.1017/cbo9781139136983 https://doi.org/10.1111/gwao.12396 https://doi.org/10.13189/ujer.2020.081162 https://doi.org/10.1186/s40561-021-00152-z https://doi.org/10.1186/s41239-020-00238-7 https://doi.org/10.1007/s12671-019-01274-9 https://doi.org/10.1007/s12671-019-01274-9 tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 118 international journal of islamic educational psychology, 4(1), 2023 mansir, f., & purnomo, h. (2020). islamic education learning strategies based on multiple intelligences in islamic school. psikis: jurnal psikologi islami, 6(1), 48-57. https://doi.org/10.19109/psikis.v6i1.4011 mckay, l., & sappa, v. (2020). harnessing creativity through arts-based research to support teachers’ identity development. journal of adult and continuing education, 26(1), 25-42. https://doi.org/10.1177/1477971419841068 mondro, a., connell, c. m., li, l., & reed, e. (2020). retaining identity: creativity and caregiving. dementia, 19(5), 1641-1656. https://doi.org/10.1177/1471301218803468 mosqueiro, b. p., da rocha, n. s., & de almeida fleck, m. p. (2015). intrinsic religiosity, resilience, quality of life, and suicide risk in depressed inpatients. journal of affective disorders, 179, 128-133. https://doi.org/10.1016/j.jad.2015.03.022 moubarez, h. (2020). arabic and islamic philosophy and sciences: method and truth. studia humana, 9(1), 1-4. https://doi.org/10.2478/sh-2020-0001 muliawan, w. (2020, may). development of science learning with project based learning on science process skill: a needs analysis study. in journal of physics: conference series (vol. 1539, no. 1, p. 012055). iop publishing. https://doi.org/10.1088/1742-6596/1539/1/012055 ndlovu, l. (2014). religion education teaching in zimbabwe secondary schools: the search for an authentic values-oriented multi-faith religion education pedagogical model. british journal of religious education, 36(2), 174-201. https://doi.org/10.1080/01416200.2013.781500 ozório, f. j. d. g., cavalcante, p., ferreira pitombeira, a. l., venceslau de lima junior, g., mota neves de almeida, s., rodrigues almeida, e., moura da costa souza, a., & de moraes paim, i. (2021). project model canvas’ contributions to the project-based learning method. international journal for innovation education and research, 9(1), 475-484. https://doi.org/10.31686/ijier.vol9.iss1.2916 parrado-martínez, p., & sánchez-andújar, s. (2020). development of competences in postgraduate studies of finance: a project-based learning (pbl) case study. international review of economics education, 35, 100192. https://doi.org/10.1016/j.iree.2020.100192 pessotti, c. f. c., fonseca, l. c., tedrus, g. m. d. a. s., & laloni, d. t. (2018). family caregivers of elderly with dementia relationship between religiosity, resilience, quality of life and burden. dementia & https://doi.org/10.19109/psikis.v6i1.4011 https://doi.org/10.1177/1477971419841068 https://doi.org/10.1177/1471301218803468 https://doi.org/10.1016/j.jad.2015.03.022 https://doi.org/10.2478/sh-2020-0001 https://doi.org/10.1088/1742-6596/1539/1/012055 https://doi.org/10.1080/01416200.2013.781500 https://doi.org/10.31686/ijier.vol9.iss1.2916 https://doi.org/10.1016/j.iree.2020.100192 tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 119 international journal of islamic educational psychology, 4(1), 2023 neuropsychologia, 12, 408-414. https://doi.org/10.1590/1980-57642018dn12040011 rapoport, a., & yemini, m. (2020). citizenship, identity, and education: reimagining the contested terrain. education, citizenship and social justice, 15(1), 3-9. https://doi.org/10.1177/1746197919859211 retnawati, h., djidu, h., kartianom, a., & anazifa, r. d. (2018). teachers’ knowledge about higher-order thinking skills and its learning strategy. problems of education in the 21st century, 76(2), 215. https://doi.org/10.33225/pec/18.76.215 ritonga, t., ananda, a., lanin, d., & hasan, h. (2019). practice to theory of learning: a lesson learned from islamic boarding school in south tapanuli of indonesia. humanities & social sciences reviews, 7(5), 1304-1310. https://doi.org/10.18510/hssr.2019.75169 ro, j. (2020). curriculum, standards and professionalisation: the policy discourse on teacher professionalism in singapore. teaching and teacher education, 91, 103056. https://doi.org/10.1016/j.tate.2020.103056 salleh, r. r., ismail, n. a. h., & idrus, f. (2021). the relationship between selfregulation, self-efficacy, and psychological well-being among the salahaddin university undergraduate students in kurdistan. international journal of islamic educational psychology, 2(2), 105-126. https://doi.org/10.18196/ijiep.v2i2.12572 shpeizer, r. (2019). towards a successful integration of project-based learning in higher education: challenges, technologies and methods of implementation. universal journal of educational research, 7(8), 1765-1771. https://doi.org/10.13189/ujer.2019.070815 simonton, k. l., layne, t. e., & irwin, c. c. (2021). project-based learning and its potential in physical education: an instructional model inquiry. curriculum studies in health and physical education, 12(1), 36-52. https://doi.org/10.1080/25742981.2020.1862683 sofanudin, a., rokhman, f., wasino, w., & rusdarti, r. (2016). quality-oriented management of educational innovation at madrasah ibtidaiyah. journal of education and practice, 7(27), 176-180. retrieved from https://core.ac.uk/download/pdf/234639311.pdf sternisko, a., cichocka, a., & van bavel, j. j. (2020). the dark side of social movements: social identity, non-conformity, and the lure of conspiracy theories. current opinion in psychology, 35, 1-6. https://doi.org/10.1016/j.copsyc.2020.02.007 https://doi.org/10.1590/1980-57642018dn12-040011 https://doi.org/10.1590/1980-57642018dn12-040011 https://doi.org/10.1177/1746197919859211 https://doi.org/10.33225/pec/18.76.215 https://doi.org/10.18510/hssr.2019.75169 https://doi.org/10.1016/j.tate.2020.103056 https://doi.org/10.18196/ijiep.v2i2.12572 https://doi.org/10.13189/ujer.2019.070815 https://doi.org/10.1080/25742981.2020.1862683 https://core.ac.uk/download/pdf/234639311.pdf https://doi.org/10.1016/j.copsyc.2020.02.007 tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 120 international journal of islamic educational psychology, 4(1), 2023 suhirman, s., yusuf, y., muliadi, a., & prayogi, s. (2020). the effect of problembased learning with character emphasis toward students’ higher-order thinking skills and characters. international journal of emerging technologies in learning (ijet), 15(6), 183-191. https://doi.org/10.3991/ijet.v15i06.12061 susilowati, w. w., & suyatno, s. (2021). teacher competence in implementing higher-order thinking skills oriented learning in elementary schools. premiere educandum: jurnal pendidikan dasar dan pembelajaran. https://doi.org/10.25273/pe.v11i1.7762 tambak, s., & sukenti, d. (2020). strengthening islamic behavior and islamic psychosocial in developing professional madrasah teachers. cakrawala pendidikan: jurnal ilmiah pendidikan, 39(1), 65-78. https://doi.org/10.21831/cp.v39i1.26001 tambak, s., amril, m., khairi, z., & sukenti, d. (2018, october). development of madrasah teacher professionalism by strengthening the khalifah concept and islamic psychosocial perspective. in international conference on islamic education (icie 2018) (pp. 34-42). atlantis press. https://doi.org/10.2991/icie-18.2018.7 tambak, s., hamzah, a., my, s., & el, s. (2022). d., sabdin, m., & rohimah, rb (2022). discussion method accuracy in islamic higher education: the influence of gender and teaching duration. cakrawala pendidikan: jurnal ilmiah pendidikan, 41(2), 507-520. https://doi.org/10.21831/cp.v41i2.40644 tanak, a. (2020). developing preservice science teachers’ teaching practices with an emphasis on higher order thinking. science education international, 31(3), 237-246. https://doi.org/10.33828/sei.v31.i3.2 teker, g. t., & güler, n. (2019). thematic content analysis of studies using generalizability theory. international journal of assessment tools in education, 6(2), 279-299. https://doi.org/10.21449/ijate.569996 ulya, f., rc, a. r., & sulistyorini, s. (2020). the effectiveness of project-based learning model and talking sticktype of cooperative learning model on the quran-hadith subject learning outcomes. innovative journal of curriculum and educational technology, 9(2), 87-93. https://doi.org/10.15294/ijcet.v9i2.40173 yusri, n. a., kibtiyah, m., & hamim, t. (2020). emotional intelligence with learning achievements reviewed from islamic education. international journal of islamic educational psychology, 1(2), 112-125. https://doi.org/10.18196/ijiep.v1i2.9672 https://doi.org/10.3991/ijet.v15i06.12061 https://doi.org/10.25273/pe.v11i1.7762 https://doi.org/10.21831/cp.v39i1.26001 https://doi.org/10.2991/icie-18.2018.7 https://doi.org/10.21831/cp.v41i2.40644 https://doi.org/10.33828/sei.v31.i3.2 https://doi.org/10.21449/ijate.569996 https://doi.org/10.15294/ijcet.v9i2.40173 https://doi.org/10.18196/ijiep.v1i2.9672 tambak, sukenti, husti, zamsiswaya, & mahfud | teacher identity, islamic behavior, and project-based learning methods for madrasah teachers: a phenomenological approach 121 international journal of islamic educational psychology, 4(1), 2023 yustina, y., syafii, w., & vebrianto, r. (2020). the effects of blended learning and project-based learning on pre-service biology teachers’ creative thinking through online learning in the covid-19 pandemic. jurnal pendidikan ipa indonesia, 9(3), 408-420. https://doi.org/10.15294/jpii.v9i3.24706 zakariya, d. m. (2019). implementation of tawhid through moral education to build santri’s character in al islam islamic boarding school lamongan. studia religia: jurnal pemikiran dan pendidikan islam, 2(2). https://doi.org/10.30651/sr.v2i2.2401 https://doi.org/10.15294/jpii.v9i3.24706 https://doi.org/10.30651/sr.v2i2.2401 _______________________________________________ international journal of islamic educational psychology vol. 3, no. 1, june 2022 doi: http://dx.doi.org/10.18196/ijiep.v3i1.13810 trust and character development (life lessons from prophet ibrahim as) 1harmaini harmaini *, 1putri miftahul jannah, 1salmiyati salmiyati, 2kartini radjabulan tahir 1universitas islam negeri sultan syarif kasim riau, indonesia 2mindanao state university tawi-tawi college of technology and oceanography, philippines *corresponding email: harmaini@uin-suska.ac.id citation: harmaini, h., jannah, p. m., salmiyati, s., & tahir, k. r. (2022). trust and character development (life lessons from prophet ibrahim as). international journal of islamic educational psychology, 3(1), 58-73 http://dx.doi.org/10.18196/ijiep.v3i1.13810 a r t i c l e i n f o a b s t r a c t article history received : 17/02/2022 revised : 18/05/2022 31/05/2022 06/06/2022 20/06/2022 accepted: ,22/06/2022 trusts can change or shape someone because they are the most vital part of personality and character development. muslims have plenty of examples to choose from, and the authors chose prophet ibrahim in this article. he was a pious individual whom siti hajar and prophet ismail trusted. characters are distinctive values for mental, morals or personality due to internalizing various beliefs that become a perspective, way of thinking, and behavior. this paper aims to examine the effect of trust in someone on the formation of selfcharacter. the source of the study was the story of the prophet ibrahim, siti hajar and prophet ismail, which lies in the qur’an and many journals written by experts and scholars. the results proved that trust could develop characteristics such as sincerity, patience and optimism. trusts also serve as the driving force of desire in oneself to become likable, loved and respected person by prophet ibrahim and allah swt. the main lesson taken from prophet ibrahim was how positive characters were formed. he acted as desired, and finally, a change occurred because of acceptance. this is an open-access article under the cc by-sa license. keywords: belief, faith, trusts, character, prophet ibrahim http://dx.doi.org/10.18196/ijiep.v3i1.13810 mailto:harmaini@uin-suska.ac.id http://dx.doi.org/10.18196/ijiep.v3i1.13810 http://creativecommons.org/licenses/by-sa/4.0/ harmaini, jannah, salmiyati & tahir | trust and character development (life lessons from prophet ibrahim as) 59 international journal of islamic educational psychology, 3(1), 2022 introduction character development requires a role model who will influence individual to be the person they want to be. if the person follows what the model desires, there will be an exchange, the intent and purpose of a value (value exchange). trust can be intended as the ability to predict (predictability ability) what other people will do and what situations will occur (sungkar & partini, 2015). trust also means an effort to exchange the intent and purpose of a value (value exchange) offered to others, as well as an attempt to give something in the hope of getting a reply (delayed reciprocity) in the future (beeftink et al., 2012). relationships between people are often encountered with various problems and challenges, especially the ability to determine how one should properly trust others. social phenomena related to trust and distrust, especially in social relationships, have been widely revealed, ranging from smaller social circles such as families to larger social circles such as groups in a housing environment (robinson, 2010). among those circles are the story of prophet ibrahim as with his son prophet ismail and between prophet ibrahim as and his wife, siti hajar. in the story, prophet ismail and siti hajar did whatever prophet ibrahim as ordered. prophet ismail as agreed to be slaughtered by his father, prophet ibrahim as. siti hajar obeyed and was left with prophet ismail when he was a baby in the middle of a hot and barren desert. this incident raises the question, why would prophet ismail and siti hajar obey the orders and requests of prophet ibrahim as? did they have no suspicion or negative prejudice and think that prophet ibrahim as was behaving wrong and unusual? the story of these three extraordinary humans, if brought to the present day, might be impossible to happen. if a father were asked to slaughter his son as a sacrifice, he would surely refuse and call his father insane. likewise, in the case of siti hajar and ismail, who were abandoned in the middle of a barren desert, no wives today would agree if their husbands did it to them. what happened to prophet ibrahim would get different responses today because it was quite extreme. however, ismail sincerely and patiently invited his father to slaughter him. he admitted and believed that it was an order from allah swt. in today’s common phenomenon, many children argue with and fight their parents even to the point of killing them because of their worldly lusts and desires. one example is the case of nurdin abdullah (45), who murdered his biological mother, ramani mur, 73, in baroh bugeng village, nurussalam district, east aceh regency, on tuesday, march 6, 2018. it started when the mother forbade her son to beat his biological child or her grandson (kompas.com, 2018). another case example is hil (30), a woman who once worked as a nurse at a general hospital (rsu) in mataram city, ntb. hil killed his biological father to death. it began when hill, on saturday (1/6/2019), was woken up by the victim to perform the asr prayer, but she did not like it. she immediately took a knife and stabbed the victim’s chest, waist, and eyes to death (detik.com, 2019). harmaini, jannah, salmiyati & tahir | trust and character development (life lessons from prophet ibrahim as) 60 international journal of islamic educational psychology, 3(1), 2022 in siti hajar’s case, who was left with little ismail, she obeyed his husband’s order from allah swt’s command. today, many wives refuse and may curse their husbands even though allah commands the wives to obey. ibn katsir in prasetiawati (2017) called this phenomenon nusyuz when the wife denies her husband in terms of goodness, not disobedience. nusyuz also means ignoring the husband’s orders, opposing, denying and hating them. meanwhile, according to hanafiyah, nusyuz is when the wife leaves her husband’s house without her husband’s permission and good reasons (sholihah, 2014). meanwhile al-saldani (2004) argued that nusyuz is when a wife disobeys her husband. qs an-nisa: 34 states, “men are the caretakers of women, as men have been provisioned by allah over women and tasked with supporting them financially. and righteous women are devoutly obedient and, when alone, protective of what allah has entrusted them. and if you sense ill-conduct from your women, advise them first; if they persist, do not share their beds, but if they persist, then discipline them gently. however, if they change their ways, do not be unjust to them. surely allah is most high, all-great” (indonesian ministry of religious affairs, 2010). the obedience of siti hajar and the prophet ismail was based on their belief in the prophet ibrahim as a figure. trust is the ability to trust others, a choice and skill individuals can develop (hagger et al., 2016). trust is a belief in one’s reliability and emotional dependence on others for attention and protection (bauer, 2017). trust is an emotional and logical behavior or action. emotionally, trust begins with an element of openness to others based on the belief that others will not benefit from that person. logically, the attitude of trust is an experiment on the possibility of advantages and disadvantages in calculating the possibility that other people will respond to certain behaviors (côté, 2012). trust is also an aspect of a relationship and is always changing (evans & krueger, 2000). trust develops through a willingness to take responsibility for others’ affectional needs (lewicki & wiethoff, 2000). trust is also an individual’s desire and belief in a determination of the behavior of others (jiang et al., 2018). furthermore, trust has a basis that includes mutual respect and acceptance of differences between individuals (colquitt et al., 2007). thus, individuals with high trust are likely to be more liked, happier, and perceived as someone closest to them than individuals with low trust. trusting a person or an object, not someone having more power, is a pure state, instinct or human nature (solichin, 2007). one of the biggest failures in building a relationship is the lack of trust between individuals who are in the relationship. al-nahlawi (1996) said a person who build a trust in others will have an effect on the development of his/her character. character is the values embedded in a person through education, life experience, experimentation, sacrifice, and the influence of the surrounding environment. these factors will be integrated with the values that exist within themselves into intrinsic values that are manifested in the system of fighting power, underlying thinking, attitudes and behavior. the character will determine his thoughts and actions (koellhoffer, 2009). harmaini, jannah, salmiyati & tahir | trust and character development (life lessons from prophet ibrahim as) 61 international journal of islamic educational psychology, 3(1), 2022 good character is an intrinsic (inner) motivation to do what is right and good by commendable standards of behavior in every situation. character is related to a person’s overall appearance and interactions with those around him. thus, character includes moral values with commendable ethics, attitudes, and behavior. a person is considered to have a good and correct character, reflected in the right attitudes and actions following applicable norms. therefore, a character will be manifested or seen from a person’s daily habits, attitudes and behavior. there are several character-building elements, including attitudes, emotions, beliefs, habits and desires, and self-conception (wening, 2012). these elements are integrated and internalized within each person to form that person's personality (raudatussalamah, 2014). these character forming elements manifest in the personality of individual and these elements can be used as guide to develop and shape one’s character. a wife’s disobedience to her husband happens a lot in this day and age. for example, cases of wives’ resistance that result to murder recently often occur in line with cases of husbands killing their wives. an example of a wife killing her husband happened as reported (kompas.com, 2018). a wife with the initials sil (46) killed her husband, tn, with an ax in nagari sopan jaya, padang laweh district, dharmasraya regency, west sumatra. previously, kompas.com had also reported that a woman with the initials s (45), a resident of sumber district, probolinggo regency, had the heart to kill her husband, toyaman (55). there may still be other causes that are rejections of the husband’s behavior towards his wife and cases of children refusing to fight their parents. a different story is the story of prophet ibrahim and ismail and the story of prophet ibrahim and siti hajar. the question to be answered in this study is, “why did ismail and siti hajar obey the orders of prophet ibrahim as? there seems to be something interesting and extraordinary in prophet ibrahim so that siti hajar and prophet ismail followed his orders. what is the impact of ismail and siti hajar’s obedience on prophet ibrahim?” what is the description of the personality of the prophet ibrahim, and what is the impact of that personality on siti hajar and the prophet ismail?” method the research method used was to analyze reading sources from the qur’an, hadith and the opinions of islamic scholars related to the story of prophet ibrahim, prophet ismail and siti hajar. from this story, the researchers tried to analyze it by connecting the story with psychological theories about belief. the approach used was qualitative with a text study analysis method. qualitative is an approach whose findings are not obtained through static procedures or other forms of relationships. the qualitative approach emphasizes interpretation and the meaning of objectively captured truth. text study analysis is a data analysis that examines the text in-depth regarding its content and meaning as well as harmaini, jannah, salmiyati & tahir | trust and character development (life lessons from prophet ibrahim as) 62 international journal of islamic educational psychology, 3(1), 2022 structure and discourse. in this article, the approach used was qualitative content analysis (lockyer, 2008). result brief profile of prophet ibrahim as prophet ibraham as was born when his father, azar, was seventy-five years old. prophet ibrahim’s mother was umalah, but some opinions call her amilah. in fact, in another narration, her name was bunna bint karbina bint kisti coming from the descendants of the bani arfakhasyahdz ibn syam ibn nuh (perdana, 2015). ibn kathir in muhammad (2008) mentioned that prophet ibrahim as had four wives: sarah, hajar, qanthura and hajun. from these four wives, thirteen children were born, including one from hajar and sarah, six from qanthura, and five from hajûn. prophet ibrahim as’ children are ismail, ishaq, luthan, madyan, nafis, nishaq, qisyan, saraj, sauraj, umaem, zamran, and zaqsyan, as well as another child whose name is not known from his marriage to qanthura (ath-thahir, 2020). ibrahim is mentioned in full in the quran 70 times. it is mentioned 69 times in the verses and once for the name of a surah. ibrahim is the name of a prophet and messenger of allah (azis, 2010). the qur’an clearly and balanced explains the position of prophet ibrahim as as a holy and noble figure of the prophets and apostles. he is the ancestor of islam for muslims worldwide and is described as a person who unites allah or is a monotheist (qs. 2: 135, 3: 67, 95, 6: 161, 16: 120, 123) because prophet ibrahim did not want to worship the objects in the sky (qs. 6: 75-78). prophet ibrahim as always confronted and surrendered himself to allah swt, who created the heavens and the earth and their contents with a tendency (hanif) to the true and straight religion (qs. 4: 125, 6: 79, 37: 83-84) (indonesian ministry of religious affairs, 2010). in addition, prophet ibrahim as is described as a person who always surrenders in totality (kaffah) to allah swt by always obeying allah swt’s commands, even though he has to sacrifice himself, his wife, and children and his feelings (suyanta, 2018). in the story of siti hajar, a woman with full faith have given herself up and let prophet ibrahim as go after she asked him: “to whom do you leave us?” in which prophet ibrahim replied: “to allah swt.” when prophet ibrahim as was ordered to slaughter his young son ismail, he asked his son’s opinion: “what do you think?” ismail is in agreement to his mother’s answer to surrender to allah swt (amrie, 2012). when carrying out allah’s commands, prophet ibrahim felt it is unbearable and hard to fulfill. these feelings are normal for a human. however, he was willing to do this heavy test solely because his love for allah swt exceeded his love for anything and anyone in this world, including his biological child, who had been coveted and awaited for so long. this story shows that prophet ibrahim as is an exemplary figure of a prophet who is patient with all life tests, that he was given the title ulul azmi, a person who has a firm and patient nature for the burdens harmaini, jannah, salmiyati & tahir | trust and character development (life lessons from prophet ibrahim as) 63 international journal of islamic educational psychology, 3(1), 2022 given to him (amrie, 2012). prophet ibrahim as succeeded in educating his family, as seen from siti hajar’s obedience as his wife when he was left in a hot and arid desert. meanwhile, as a father, his son was willing to be slaughtered without the slightest doubt. even his success in educating children could build a phenomenal and fundamental building, the kaaba in the masjid al-haram, which is the direction of prostration of prayer and the oldest place of worship in the world. how trust emerges (prophet ibrahim’s personalities) buiding one’s trust in others is a complex problem. the question is, how to make others believe and find someone is honest? many people, including psychological scientists, often ask questions like these. according to mayer et al. (2012) the factors that shape one’s trust in others are ability, benevolence, and integrity. ability is a skill, competence, and characteristic a person possesses that allows him to influence in several ways. benevolence relates to the extent to which the intention and interest in a person are to do good to those who believe in him. integrity can be proven in the consistency between words (what is conveyed) and actions with one’s self-values , such as honesty accompanied by courage in the face of pressure and adversity. based on qs an-nahl, prophet ibrahim as. is an exemplary leader figure, monotheistic only to allah swt, who is shown in behavior that is always consistent in carrying out his commands without doubt and is ever grateful for all his blessings. prophet ibrahim as belongs to the chosen one among other prophets with characteristics that every head of the family must possess (affani, 2017). prophet ibrahim’s story tells that he was reliable because he possessed pious characteristics. ibraham had akhlakul karimah both to god and humans. allah explains his characteristics in the qur’an, an obedient individual (qs. ali imran: 67), devoted (qs. al-baqarah: 124), tawakkal (full trust) (qs. ibrahim as: 37) and sincere (qs. an-nisâ:125). in addition, prophet ibrahim as had good morals when dealing with fellow human beings, including being patient and honest (qs. al baqarah: 124, qs maryam: 41), thorough, unhurried and effective (qs. hud: 75), democratic (qs ash shafaat: 102), caring (qs at taubah: 114), curious (qs al-baqarah: 260), comparative and rational thinking (qs al baqarah: 258), always keeping promises or trusts (qs. annujum: 37). prophet ibrahim’s akhlak, as termed by myers et al. (2012) is a factor that forms trust, consisting of three components: ability, benevolence, and integrity. prophet ibrahim’s ability can be seen in the story when he had a dialogue with his people about the destruction of the statues (idol worshipping). prophet ibrahim as emphasized that idol worshiping did not make sense and was not in line with monotheism to allah, so they were considered sinful and wrong. prophet ibrahim’s statement to his people to ask the figure of the largest statue harmaini, jannah, salmiyati & tahir | trust and character development (life lessons from prophet ibrahim as) 64 international journal of islamic educational psychology, 3(1), 2022 about who had destroyed other statues is a statement and a firm attitude and is seen as a form of extraordinary courage in preaching (qs. al-anbiyâ’ 54). prophet ibrahim as’ doubts were answered by assuring them that there is a god, allah swt, who is worthy of worship, not what they have worshiped so far, who has created the heavens and the earth and all that is in them. prophet ibrahim as not only invited the people to worship allah, a god different from what his people had worshiped so far but also gave a logical way of thinking in comparative rational arguments (harahab, 2014). in addition, these expressions and arguments contain exemplary communication methods that is da’wah which entails intelligence, rational, comparative, and argumentative way of communication (qs. al-anbiyâ’: 56). prophet ibrahim as also has a kind heart (benevolence). when prophet ibrahim was about to be appointed as leader, he did not only saved himself, but he also thought about the fate of his descendants by asking allah, and allah guaranteed the safety of his descendants on the condition that they stayed with him and did not do wrong (qs al-baqarah: 124). prophet ibrahim’s behavior showed a concern for the good of his people. from the point of view of leadership, the leader is the determinant of the fate of a people, nation and religion. the leader will give color and all the shades of society (bashori et al, 2020). furthermore, prophet ibrahim’s kindness also appears in his concern for the social environment, as shown in his concern for the prosperity and welfare of human life. the explanation is found in the word of god in the qur’an letter albaqarah: 126-129,118, qs, ibrahim: 37, and qs al-mumtahanah: 5. in qs albaqarah: 127, his concern for environmental sustainability and creation is illustrated by religious and environmental values for nature, religion, and offspring. prophet ibrahim as also has the integrity of total obedience (kaffah) (hamali, 2001) and is perfect only to allah swt. he obeyed all allah’s commands, even when ordered to sacrifice the child he loved and wanted so far by slaughtering him. prophet ibrahim as remained obedient and submissive to god. the explanation is through several verses of the qur’an, including qs ali’ imran: 67, stating that obedience is only to allah swt alone. discussion the sources and basic elements for character development come from the environment consisting of cultural and religious traditions, folklore, advice from wise or elder people, from the natural surroundings, including animals, all of which contribute to determining the nature, patterns of thinking, patterns of behaving and acting, from individuals to their god, humans and the surrounding (physical and social) environment. character is a person’s habits, morals, ethics (morals), or personality formed from the internalized integration of various virtues and values that are believed and used as the basis for perspective, thoughts, behavior, and actions (raharjo, 2010). virtue consists of several ethical harmaini, jannah, salmiyati & tahir | trust and character development (life lessons from prophet ibrahim as) 65 international journal of islamic educational psychology, 3(1), 2022 values, morals, norms, and rules (akhlakul karimah), such as sincerity, honesty, patience, trust, trustworthiness, courage to act, trustworthiness, and respect for others (hatifah & nirwana, 2014). in terms of character formation, a person needs an influence and a stimulus. a head of family such as husband or a parent could serve as figure who can influence or stimulate the character development of the members of family (hanani, 2016). the strength of the influence or stimulus depends on whether parents are trusted by their wives and children and whether parents are role models (uswatun hasanah) for family members or not. the stronger the influence of the stimulus and the example of the father as the head of the family, the higher and stronger the level of trust of family members in the father and the higher the level of trust, the higher the influence on other family members (bafadhol, 2017). psychologically and sociologically, there are several elements in character formation, including attitudes, emotions, beliefs, habits and desires, and selfconcept (wening, 2012). these elements are integrated and internalized in each person to form that person’s personality (shofiah, 2014). these characterforming elements show how one’s character is and can be used as a guide in developing and shaping one’s character (al-‘abbaad, 2018). prophet ibrahim as is one of the prophets and apostles with extraordinary purity and exemplary. following qs al mumtahanah: 4 and 6, high trust obtained from others will make it easier for someone to influence someone. ibrahim is a prophet and apostle with a strong aqeedah and commendable morals, both to god and fellow humans. what was in prophet ibrahim as became the driving force for siti hajar and prophet ismail not to disappoint and hurt prophet ibrahim. there is a kind of belief in prophet ibrahim and the way he executes the desirable actions that brings the elements of acceptance as desired through the processes of the psyche (inner) (meinarno & sarwono, 2009). this driving force creates a desire in oneself to become a person who is liked, loved and respected not only by prophet ibrahim but by allah swt. prophet ibrahim’s positive characters formed prophet ismail as and siti hajar’s sincerity, patience and optimism. prophet ibrahim as is an apostle, a belief component that others can use as a model (uswatun hasanah) worth emulating in terms of forming good character. these components are credibility, reliability and intimacy (evans, 2011). the following characters are developed due to the trust establish by a person in others: sincere, patience, optimistic or persistent (fleeson, 2017) 1. sincerity sincerity (ikhlas) is a secret between a servant and god, so secret that the angels do not know a human’s secret and cannot record it. some scholars defined sincerity as not looking for any human being as a witness for his actions other than allah, and no one or anything will give a reply for actions other than allah swt. sincerity is the essence of islam and the key to the da’wah of the prophets and messengers of allah. ikhlas is the default factory setting which is extraordinary in human life (zaini, 2017). allah has given good potential harmaini, jannah, salmiyati & tahir | trust and character development (life lessons from prophet ibrahim as) 66 international journal of islamic educational psychology, 3(1), 2022 (fitrah) that is pure and divine, but it is polluted and damaged by humans so that the perfection of sincerity is reduced (sutoyo, 2017); what humans do in response to life and with various life experiences and inaccuracies in thinking or prejudice so that human life is always in trouble and distress. next is amru khalid in rangkuti (2019) to explain, sincere means dedicating and orienting all good words, attitudes and deeds in life, silence, movement and speech, in solitude and crowds, only for one thing (wu, 2008), achieving the pleasure of allah swt only. siti hajar chased ibrahim and shouted, “why did you leave us here, o ibrahim? how can we survive in this place?” nevertheless, ibrahim continued to walk away from the two of them without looking back or showing the tears rolling down his eyes. his feelings were crushed and squeezed between devotion to allah swt and neglect. siti hajar was still chasing after holding little ismail, then half-screamed, “is this the command of allah your lord?” hearing that, ibrahim stopped walking. the earth seemed to stop spinning. the angel who witnessed the incident was silent, waiting for ibrahim to answer. the grains of sand seemed to be glued rigidly. the wind seemed to stop sighing. the question made everything gasp. prophet ibrahim turned his body, and said firmly, "yes!" (zaidan, 2019). hearing his husband’s response, siti hajar stopped chasing and fell silent. then the words slipped from his lips a form of sincerity, which took everyone by surprise: the angel, the grains of sand in the desert and the wind, “if this is an order from allah, go away, leave us. do not worry. allah will take care of us.” ibrahim went away. that dilemma was gone. this dedication was allah’s command, not an omission and neglect. what happened to siti hajar and prophet ibrahim as is a romanticism of sincerity in blessing the perfect servant of allah. sincerity (ikhlas) manifests an absolute belief in the almighty, surrender and willingness not to give up. sincerity is when one prefers to obey and submit to allah swt. sincerity is also a power to subdue oneself from all that is loved. sincerity is also facing reality, not forcing, not rationalizing behavior, and not calculating the result (sofiah et al., 2016) sincere behavior is not counting behavior and never even mentions having done it. ikhlas is a step towards the mercy of god almighty (emmons et al., 2008). 2. patience in the qur’an, 46 verses tell about patience, and 19 contain the word patience. qs al-baqarah: 153, for example, states, “o believers! seek comfort in patience and prayer. allah is true with those who are patient.” this verse tells that patience can solve problems (mutia et al., 2010). patience is a common lafadz. this lafadz can develop meaning and purpose following the redaction of the words in the sentence that composes the word patient. there are three meanings of the word patient: shackled, the highest end of something, and the type of rocks (rahmi, 2016). this understanding indicates that the word harmaini, jannah, salmiyati & tahir | trust and character development (life lessons from prophet ibrahim as) 67 international journal of islamic educational psychology, 3(1), 2022 patient etymologically can be understood as a dynamic (active) process, not static (passive). the process in question is active and moves in one space and time. patience can be manifested if there is an active process of holding, shackling and closing. if done actively, this process will lead to patience (martínez et al, 2016). based on this understanding, patience is the attitude and behavior of holding back, shackled and closing, which means there is firmness and determination not to accept influences that can make things worse easily. in providing da’wah and education, prophet ibrahim used the dialogue method as patience in acting. the method of dialogue is as if asking his son’s opinion. the sentence “yes my son (yā bunayya), i saw in my dream i slaughtered you, what do you think?” ismail answered firmly and patiently, “o father, do what allah has commanded you; god willing, you will find me among those who are patient.” the dialogue illustrates how well the us islamic prophet saw that his father (prophet ibrahim as) received heavy orders from allah swt (sari, 2016). then with all his humility and obedience, he did not forget to say ‘insha allah’. prophet ismail tried to convince his father that he was ready to be born and help his father obey allah’s commands. it was the peak of patience from a son to his father. prophet ibrahim as story and prophet ismail’s benevolence are like a race for patience and obedience in goodness (fastabiqul khairat), which of the two is the most patient and obedient to allah. a competition that aims to achieve the love and pleasure of allah swt alone. prophet ibrahim called ismail yā bunayya a sign of a father’s love and affection for his child. then the prophet ismail answered it by saying lafaz yā abati. it describes the obedience, respect and obedience of a child toward his parents (katsir, 2019). 3. optimism or persistence optimism means hope (carver & scheier, 2002). in arabic, optimism is known as lafaz al-tafâul. al-tafâul, as “dhid-du al-tasyaëam,” is the opposite of a pessimistic attitude (hatifah & nirwana, 2014). al-munawwir dictionary defines al-tafâul as hope for good luck (good qadar) (munawwir, 2016). people who hope and seek god’s blessing and grace must do something with earnest effort and full sincerity (carver & scheier, 2002). in islam, optimism arises from feeling happy with the mercy and grace of allah swt. an optimistic person is always ready and alert in carrying out orders as obedience and upholding all that is required by faith in allah swt (qs ali imran: 139). optimism is the impact of trust (sudardjo & purnamaningsih, 2003). in islam, belief is known as tawakkal. tawakkal is surrendering to allah swt after doing work or charity (katsir, 2008). a stronger belief will strengthen the quality of the attitude of trust, and finally, the sense of optimism in oneself will increase. optimism is always accompanied by tawakkal because people with trust will crave what they hope for, trying to achieve useful values (charity values) and avoid harm (which is not useful). otherwise, it will become shirk (q.s. ibrahim: 12, at-thalaaq: 3). harmaini, jannah, salmiyati & tahir | trust and character development (life lessons from prophet ibrahim as) 68 international journal of islamic educational psychology, 3(1), 2022 siti hajar nursed ismail, but after the water supplies ran out, ismail was thirsty and cried. siti hajar could not bear to see him. she then climbed safa hill, hoping that someone would help and also tried to find water. she climbed between safa and marwa hills (mahdayani, 2008). she ran and climbed seven times and did not stop trying until finally, god’s help came. water came out from under ismail’s feet while crying because of thirst. then siti hajar said, "zome, zome". siti hajar made a small basin to accommodate the zamzam water. prophet muhammad, in a hadith, said, “may allah bestow the grace of mercy on ismail’s mother. if siti hajar’s mother did not make a pond, surely zam-zam water would become a flowing spring”. siti hajar crossing and climbing safa and marwa become part of the pilgrimage (qs al-baqarah: 158). according to elfiky (2009) optimism is also a form of persistence, such as siti hajar’s persistence in seeking water and ismail when building the kaaba with prophet ibrahim as. prophet ibrahim said to ismail: “o ismail my son, verily allah swt ordered me a command that is more important than slaughter. an order that is not related to personal but relates to more people. ismail said to his father: “just do what allah has commanded you.” prophet ibrahim replied: “are you going to help me, ismail?” ismail firmly and calmly replied: “yes, i will help you.” then prophet ibrahim said again: “indeed, allah swt ordered me to build a house (kaaba) here. in the qur’an, allah swt does not tell about when the construction of the kaaba began. allah swt tells a more useful and necessary matter, namely a story about the purity of the soul and the sincere prayers of the people who built the kaaba (qalyubi, 2009). the request of the prophet ibrahim in qs al baqarah: 127 is the peak of the sincerity, obedience, piety, the fear of those who submit to allah, the love of those who love and care for each other, and optimism of those who worship allah swt to depend on and return. conclusion the story of the prophet ibrahim, prophet ismail and siti hajar are found in the qur’an, and historical narratives describe the noble (islamic) personality of prophet ibrahim. this noble personality strengthens one’s belief (the prophet ismail and siti hajar). the strength of trust forms islamic characteristics such as sincerity, patience, and optimism. developing a child with islamic characters requires pious parents. this personality will affect the level of children’s trust in their parents. the more islamic the parents’ personality, the higher the child’s level of trust in parents, then it will form a positive and good character. references affani, s. (2017). rekonstruksi kisah nabi musa dalam al-quran: studi perbandingan dengan perjanjian lama. al-ihkam: jurnal hukum & pranata sosial, 12(1), 170-196. https://doi.org/10.19105/al-ihkam.v12i1.1259. https://doi.org/10.19105/al-ihkam.v12i1.1259 harmaini, jannah, salmiyati & tahir | trust and character development (life lessons from prophet ibrahim as) 69 international journal of islamic educational psychology, 3(1), 2022 al-‘abbaad, a. a. m. (2018). faidah-faidah dari kisah luqmaan al-hakim. retrieved from https://kajiansaid.files.wordpress.com/2012/12/faidah-faidah-darikisah-luqmaan-al-hakim-bag-11.pdf al-saldani, s. b. g. (2004). nusyuz. gema insani press. amrie, m. a. (2012), meneladani kesabaran dan ketabahan rasul ulul ‘azmi dalam berdakwah: studi kisah-kisah dalam al-qur’an, alhadharah: jurnal ilmu dakwah, 11(22), 97-112. https://dx.doi.org/10.18592/alhadharah.v11i22.1775 an-nahlawi, a. (1996). usul al-tarbiyah al-islamiyyah wa asalibuha fi al bayt wa al madrasah wa al mujtama. dar al-fikr. ath-thahir, h. a. (2020). kisah-kisah dalam al-qur’an, terj. umar mujtahid. jakarta timur: ummul qura. azis, k. (2010). kisah nabi ibrahim dalam al-qur’an. [skripsi, uin sunan kalijaga yogyakarta]. institutional repository. https://digilib.uinsuka.ac.id/id/eprint/4320/ bafadhol, i. (2017). pendidikan akhlak dalam perspektif islam. edukasi islami: jurnal pendidikan islam, 6(2), 45-61. http://dx.doi.org/10.30868/ei.v6i12.178 bashori, b., yolanda, m., & wulandari, s. (2020). konsep kepemimpinan abad 21 dalam pengembangan lembaga pendidikan tinggi islam. produ: prokurasi edukasi jurnal manajemen pendidikan islam, 1(2), 123-138. bauer, p. c. & freitag, m. (2017). measuring trust. in uslaner, e. m., (ed), the oxford handbook of social and political trust. oxford university press. https://doi.org/10.1093/oxfordhb/9780190274801.013.1 beeftink, f., van eerde, w., rutte, c. g., & bertrand, j. w. m. (2012). being successful in a creative profession: the role of innovative cognitive style, self-regulation, and self-efficacy. journal of business and psychology, 27, 71– 81. https://doi.org/10.1007/s10869-011-9214-9 carver, c. s., & scheier, m. f. (2002). optimism. in c. r. snyder & s. j. lopez (eds.), handbook of positive psychology (pp. 231–243). oxford university press. colquitt, j. a., scott, b. a., & lepine, j. a. (2007). trust, trustworthiness, and trust propensity: a meta-analytic test of their unique relationships with risk https://kajiansaid.files.wordpress.com/2012/12/faidah-faidah-dari-kisah-luqmaan-al-hakim-bag-11.pdf https://kajiansaid.files.wordpress.com/2012/12/faidah-faidah-dari-kisah-luqmaan-al-hakim-bag-11.pdf https://dx.doi.org/10.18592/alhadharah.v11i22.1775 https://digilib.uin-suka.ac.id/id/eprint/4320/ https://digilib.uin-suka.ac.id/id/eprint/4320/ http://dx.doi.org/10.30868/ei.v6i12.178 https://doi.org/10.1093/oxfordhb/9780190274801.013.1 https://doi.org/10.1007/s10869-011-9214-9 harmaini, jannah, salmiyati & tahir | trust and character development (life lessons from prophet ibrahim as) 70 international journal of islamic educational psychology, 3(1), 2022 taking and job performance. journal of applied psychology, 92(4), 909–927. https://doi.org/10.1037/0021-9010.92.4.909 côté, s. & miners, c. t. h. (2006). emotional intelligence, cognitive intelligence, and job performance. administrative science quarterly, 51(1). https://doi.org/10.2189/asqu.51.1.1 detik.com. (2019, june 2). tak terima dibangunkan, anak di mataram tusuk ayah kandungnya. retrieved from https://news.detik.com/berita/d4574406/tak-terima-dibangunkan-anak-di-mataram-tusuk-ayahkandungnya elfiky, i. (2009). terapi berfikir positif. jakarta: zaman. emmons, r. a., barret, j. l., & schmitker, s. a. (2008). personality and the capacity for religious and spiritual experience. in oliver p. john, richard w. robins, & lawrence a. pervin (ed). handbook of personality: theory and research. new york: the guilford press. evans, a. m. & krueger, j. i. (2011). elements of trust: risk and perspectivetaking. journal of experimental social psychology, 47(1), 171-177. https://doi.org/10.1016/j.jesp.2010.08.007 fleeson, w. j. (2017). konsep pendidikan akhlak menurut imam al-ghazali. journal of personality and social psychology. https://doi.org/10.1111/j.1469-7610.2010.02280 hagger, m. s. & chatzisarantis, n. l. d. (2016). the trans-contextual model of autonomous motivation in education. review of educational research, 86(2), 360-407. https://doi.org/10.3102/0034654315585005 hamali, s. (2014). psikologi agama: terapi agama terhadap problematika psikis manusia. al-adyan: jurnal studi lintas agama, 9(2), 1-20. https://doi.org/10.24042/ajsla.v9i2.1412 hanani, d. (2016). pendidikan karakter anak menurut imam al-gazali. jurnal ilmiah al-jauhari: jurnal studi islam dan interdisipliner, 1(1), 46-53. retrieved from https://www.journal.iaingorontalo.ac.id/index.php/aj/article/view/663 harahab, i. (2014). ibrahim alaihissalam bapak semua agama. tangerang: lentera hati. hatifah, s., & nirwana, d. (2014). pemahaman hadis tentang optimisme. jurnal studia insania, 2(2), 115-130. https://dx.doi.org/10.18592/jsi.v2i2.1096 https://doi.org/10.1037/0021-9010.92.4.909 https://doi.org/10.2189/asqu.51.1.1 https://news.detik.com/berita/d-4574406/tak-terima-dibangunkan-anak-di-mataram-tusuk-ayah-kandungnya https://news.detik.com/berita/d-4574406/tak-terima-dibangunkan-anak-di-mataram-tusuk-ayah-kandungnya https://news.detik.com/berita/d-4574406/tak-terima-dibangunkan-anak-di-mataram-tusuk-ayah-kandungnya https://doi.org/10.1016/j.jesp.2010.08.007 https://doi.org/10.1111/j.1469-7610.2010.02280 https://doi.org/10.3102/0034654315585005 https://doi.org/10.24042/ajsla.v9i2.1412 https://www.journal.iaingorontalo.ac.id/index.php/aj/article/view/663 https://dx.doi.org/10.18592/jsi.v2i2.1096 harmaini, jannah, salmiyati & tahir | trust and character development (life lessons from prophet ibrahim as) 71 international journal of islamic educational psychology, 3(1), 2022 indonesian ministry of religious affairs. (2010). al-quran dan tafsirnya. in jilid 4. uii press. jiang, h., kim, b., guan, m., & gupta, m. (2018). to trust or not to trust a classifier. advances in neural information processing system, 31. https://doi.org/10.48550/arxiv.1805.11783 katsir, i (2008). tafsir ibn katsir, (terjemah). jakarta, pustaka imam asy-syafi’i. katsir, i. (2019). kisah para nabi kisah 31 nabi dari adam hingga isa. terj.umar mujtahid. jakarta: ulumul qura. koellhoffer, t. t. (2009). being fair and honest. new york: chelsea house. kompas.com. (2018, march 6). seorang anak bunuh ibu kandungnya dengan balok kayu. retrieved from https://pemilu.kompas.com/read/2018/03/06/17492091/seorang-anakbunuh-ibu-kandungnya-dengan-balok-kayu kompas.com. (2019, september 4). kasus istri bunuh suami dengan kapak, polisi bongkar kuburan korban. retrieved from https://regional.kompas.com/read/2019/09/04/16395231/kasus-istribunuh-suami-dengan-kapak-polisi-bongkar-kuburan-korban?page=all kompas.com. (2019, september 2). motif istri bunuh suami dengan penumbuk padi karena takut dibunuh duluan. retrieved from https://news.detik.com/berita-jawa-timur/d-4691014/motif-istri-bunuhsuami-dengan-penumbuk-padi-karena-takut-dibunuh-duluan lewicki, r. j. & wiethoff, c. (2000). trust, trust development, and trust repair. in. m. deutsch & p.t. coleman (eds.), the handbook of conflict resolution: theory and practice. san francisco, ca: jossey-bass. lockyer, s. (2008). textual analysis. in given, lm. (ed.) the sage encyclopedia of qualitative research methods. thousand oaks, ca and london: sage. mahdayani, d. (2008). kisah nabi ibrahim dalam tafsir al-misbah karya m. quraish shihab. [skripsi, uin sunan kalijaga yogyakarta]. institutional repository https://digilib.uin-suka.ac.id/id/eprint/2911/ martínez, m. d. v., justicia, f. j., & haro, e. f. d. (2016). teacher assertiveness in the development of students' social competence. electronic journal of research in educational psychology, 14(39), 310-332. https://doi.org/10.25115/ejrep.39.15078 https://doi.org/10.48550/arxiv.1805.11783 https://pemilu.kompas.com/read/2018/03/06/17492091/seorang-anak-bunuh-ibu-kandungnya-dengan-balok-kayu https://pemilu.kompas.com/read/2018/03/06/17492091/seorang-anak-bunuh-ibu-kandungnya-dengan-balok-kayu https://regional.kompas.com/read/2019/09/04/16395231/kasus-istri-bunuh-suami-dengan-kapak-polisi-bongkar-kuburan-korban?page=all https://regional.kompas.com/read/2019/09/04/16395231/kasus-istri-bunuh-suami-dengan-kapak-polisi-bongkar-kuburan-korban?page=all https://news.detik.com/berita-jawa-timur/d-4691014/motif-istri-bunuh-suami-dengan-penumbuk-padi-karena-takut-dibunuh-duluan https://news.detik.com/berita-jawa-timur/d-4691014/motif-istri-bunuh-suami-dengan-penumbuk-padi-karena-takut-dibunuh-duluan https://digilib.uin-suka.ac.id/id/eprint/2911/ https://doi.org/10.25115/ejrep.39.15078 harmaini, jannah, salmiyati & tahir | trust and character development (life lessons from prophet ibrahim as) 72 international journal of islamic educational psychology, 3(1), 2022 mayer, r. e. (2014). cognitive theory of multimedia learning. in r. e. mayer (ed.), the cambridge handbook of multimedia learning (pp. 43–71). cambridge university press. https://doi.org/10.1017/cbo9781139547369.005 meinarno, e. a., & sarwono, s. w. (2009). psikologi sosial. jakarta: salemba humanika. mohamed, s., jasmi, k. a., & zailaini, m. a. (2016). teacher's good behaviour in teaching and learning the islamic education. akademika, 86(2), 31-42. https://doi.org/http://doi.org/10.17576/akad-2016-8602-02 muhammad, a. (2008). tafsir ibnu katsir. pustaka imam asy-syafi'i. munawwir, m. (2016). corak pemikiran modern pendidikan islam (studi tentang ideologi pendidikan islam muhammad natsir). journal of islamic education, 1(1), 105-125. mutia, e., subandi, s., & mulyati, rina. (2010). terapi kognitif perilaku bersyukur untuk menurunkan depresi pada remaja. jip (jurnal intervensi psikologi), 2(1), 53-68. https://doi.org/10.20885/intervensipsikologi.vol2.iss1.art3 myers, d. g. (2012). psikologi sosial jilid 2. jakarta: salemba humanika. perdana, n. s. (2015). character education model based on education in islamic boarding school. edutech, 14(3), 402-422. https://doi.org/10.17509/edutech.v14i3.1387 prasetiawati, e. (2017). penafsiran ayat-ayat keluarga sakinah, mawaddah, wa rahmah dalam tafsir al-misbah dan ibnu katsir, nizham journal of islamic studies, 5(2), 138-166. retrieved from https://ejournal.metrouniv.ac.id/index.php/nizham/article/view/993 qalyubi, s. (2009). stilistika al-qur’an makna di balik kisah ibrahim. yogyakarta: lkis. raharjo, s. b. (2010). pendidikan karakter sebagai upaya menciptakan akhlak mulia. jurnal pendidikan dan kebudayaan, 16(3), 229-238. https://doi.org/10.24832/jpnk.v16i3.45 rahmi, r. (2016). makna sabar dalam surat yusuf. jurnal ulunnuha, 5(1), 13-26. rangkuti, s. s. (2018). nilai-nilai pendidikan islam dalam tafsir ayat jihad (studi atas tafsir fi zhilal al-quran karya sayyid quthb). potensia: jurnal kependidikan islam. http://dx.doi.org/10.24014/potensia.v4i2.5746 https://doi.org/10.1017/cbo9781139547369.005 https://doi.org/http:/doi.org/10.17576/akad-2016-8602-02 https://doi.org/10.20885/intervensipsikologi.vol2.iss1.art3 https://doi.org/10.17509/edutech.v14i3.1387 https://e-journal.metrouniv.ac.id/index.php/nizham/article/view/993 https://e-journal.metrouniv.ac.id/index.php/nizham/article/view/993 https://doi.org/10.24832/jpnk.v16i3.45 http://dx.doi.org/10.24014/potensia.v4i2.5746 harmaini, jannah, salmiyati & tahir | trust and character development (life lessons from prophet ibrahim as) 73 international journal of islamic educational psychology, 3(1), 2022 raudatussalamah, v. s. (2014). self-efficacy dan self-regulation sebagai unsur penting dalam pendidikan karakter (aplikasi pembelajaran mata kuliah akhlak tawasuf). jurnal penelitian sosial keagamaan. kutubkhanah, 17(2), 214-229. http://dx.doi.org/10.24014/kutubkhanah.v17i2.818 robinson, s. l. (1996). trust and breach of the psychological contract. administrative science quarterly, 41(4), 574–599. https://doi.org/10.2307/2393868 sari, a. (2016). kisah-kisah dalam al-qur’an. putih: jurnal pengetahuan tentang ilmu dan hikmah, 1(1), 89-112. solichin, m. m. (2007). fitrah; konsep dan pengembangannya dalam pendidikan islam. tadris: jurnal pendidikan islam, 2(2), 236-249. https://doi.org/10.19105/tjpi.v2i2.219 sudardjo, s. & purnamaningsih, e. h. (2003). kepercayaan diri dan kecemasan komunikasi interpersonal pada mahasiswa. jurnal psikologi, 2(2), 67-71. sungkar, y. & partini, p. (2015). sense of humor sebagai langkah meningkatkan kepercayaan diri guru ppl dalam proses belajar mengajar. indigenous: jurnal ilmiah psikologi, 13(1), 92-101. https://doi.org/10.23917/indigeno us.v13i1.232. sutoyo, a. (2017). peran iman dalam pengembangan pribadi konselor yang efektif. jurnal psikoedukasi dan konseling, 1(1), 11-17. https://doi.org/10.20961/jpk.v1i1.11240 suyanta, s. (2018). kisah ibrahim mencari tuhan dan nilai-nilai pendidikan. jurnal ilmiah islam futura, 6(2), 100-118. https://doi.org/10.22373/jiif.v6i2.3051 wening, s. (2012). pembentukan karakter bangsa melalui pendidikan nilai. jurnal pendidikan karakter, 3(1), 55-66. https://doi.org/10.21831/jpk.v0i1.1452 wu, j. j. & tsang, a. s. l. (2008) factors affecting members' trust belief and behaviour intention in virtual communities. behaviour & information technology, 27(2), 115-125, https://doi.org/10.1080/01449290600961910 zaidan, a. k. (2019). kisah-kisah dalam al-qur’an versi tadabur menyelami berbagai hikmah dari kisah-kisah dalam al-qur’an. terj. umar mujtahid. solo: zamzam. zaini, a. (2017). pemikiran tasawuf imam al-ghazali. esoterik: jurnal akhlak dan tasawuf, 2(1), 146-159. http://dx.doi.org/10.21043/esoterik.v2i1.1902 http://dx.doi.org/10.24014/kutubkhanah.v17i2.818 https://doi.org/10.2307/2393868 https://doi.org/10.19105/tjpi.v2i2.219 https://doi.org/10.23917/indigeno%20us.v13i1.232 https://doi.org/10.23917/indigeno%20us.v13i1.232 https://doi.org/10.20961/jpk.v1i1.11240 https://doi.org/10.22373/jiif.v6i2.3051 https://doi.org/10.21831/jpk.v0i1.1452 https://doi.org/10.1080/01449290600961910 http://dx.doi.org/10.21043/esoterik.v2i1.1902 _______________________________________________ international journal of islamic educational psychology vol. 4, no. 1, june 2023 doi: https://doi.org/10.18196/ijiep.v4i1.17498 characteristics of patience in parents with autistic children: a phenomenological study 1,2ahmad hidayat*, 1muhammad azhar, 1muhammad anis, 1halim purnomo, 2rahmad muliadi 1universitas muhammadiyah yogyakarta, indonesia 2universitas islam riau, indonesia *corresponding email: ahmadhidayat@psy.uir.ac.id citation: hidayat, a., azhar, m., anis, m., purnomo, h., & muliadi, r. (2023). characteristics of patience in parents with autistic children: a phenomenological study. international journal of islamic educational psychology, 4(1), 86-101. https://doi.org/10.18196/ijiep.v4i1.17498 a r t i c l e i n f o a b s t r a c t article history received : 09/01/2023 revised : 03/05/2023 26/05/2023 accepted : 19/06/2023 the effectiveness of early intervention involving parents determines the success of services for children with autism. the study aims to deepen our understanding of how muslim parents developed patience in educating, training, and teaching their autistic children. this study used phenomenology to explore the characteristics of patience in muslim parents with autistic children in a low-income class. respondents were four mothers who were actively caring for their children and registered with the autism service center, a local autism service center in riau province. the findings showed the types of characteristics associated with patience. parents with moderately autistic children are patient with self-control patterns. at the same time, the characteristics of patience in parents with severely autistic children are patience with patterns of grit, resilience, and hardiness. the overall characteristics of patience cannot be separated from the characteristics of voluntary patience, which come from the belief in allah. the characteristics of patience contain an active patient characteristic. keywords: characteristics of patience self-control, hardiness, resilience, voluntary patience, parents of autistic children, autism service center. copyright © 2023 ijiep this work is licensed under a cc by-sa 4.0 international license. https://doi.org/10.18196/ijiep.v4i1.17498 mailto:ahmadhidayat@psy.uir.ac.id https://doi.org/10.18196/ijiep.v4i1.17498 http://creativecommons.org/licenses/by-sa/4.0/ https://creativecommons.org/licenses/by-sa/4.0/ hidayat, azhar, anis, purnomo, & muliadi | characteristics of patience in parents with autistic children: a phenomenological study 86 international journal of islamic educational psychology, 4(1), 2023 introduction autistic cases tend to increase globally. the centers for disease control and prevention (cdc, 2018) reported that the prevalence of autism has increased from 1:50 in the population in 2000 to 1:59 in 2014 (sabandar, 2019). maria endang sumiwi, the director general of public health for indonesia, explained that the number of people suffering from autism spectrum disorders in indonesia is estimated to have increased by 500 annually. during 2020–2021, there were 5,530 cases of developmental disorders in children, including autism spectrum disorders, which received services at public health centers (indonesian ministry of health, 2022). the health office and the education office manage the handling of autistic children in indonesia. based on the basic education data, there were 3,525 special school children in riau in 2022, while there were 1149 children in pekanbaru (indonesian ministry of education, culture, research, and technology, 2022). one of the problems of special education for children with autism in indonesia is the tendency of intervention services provided by non-governmental organizations to apply relatively expensive therapy costs so that only families who are classified as wealthy can access them, while families who are economically disadvantaged have difficulty accessing them. to address this issue, the indonesian government established the autism service center (asc), a service facility for autistic kids that low-income families can use (mudjito, hariza, and supena, 2014). the autism service center in indonesia is managed by the central government through the education office in each region. one of the autism service centers that has been operating since 2015 and has become the object of research is the riau province autism service center. parents have a role in making therapy effective for their children (silverman & brosco, 2007). parents with autistic children usually look different from their parents in general (hizbullah & mulyati, 2022). they often deal with so many problems, not only from autistic children but also other problems, such as economic problems (rahmanawati et al., 2022). another problem is the bullying behavior of society toward its children, who are different and far from perfect. tantrums in autistic children can occur suddenly, and the cause is difficult to predict, but parents with autistic children must be patient in accepting them. after undergoing therapy at the autism service center, some autistic children will experience encouraging progress, but some will experience slow progress. it applies to autistic children with moderate to severe degrees. parents in the autism service center must have the characteristics of patience that can help them navigate difficult lives (fadilah & madjid, 2020). moderate to severe degrees of autism are usually caused by disturbances in neurobiological development that affect how children learn and communicate, so therapy for these autistic children seems slow. in 1943, leo kanner of johns hopkins university described autism for the first time. his findings were based on the observations of 11 children from 1938 to hidayat, azhar, anis, purnomo, & muliadi | characteristics of patience in parents with autistic children: a phenomenological study 87 international journal of islamic educational psychology, 4(1), 2023 1943. according to the treatment and educational of autistic and communication handicapped children program (teacch), autism is understood as a disorder of severe neurobiological development, so the disorder affects how children learn, communicate, their presence in the environment, and their relationships with other people (hasdiansah, 2013). bayat (2007) examined two aspects of positive family experiences in raising children with disabilities. first, they asked parents to report the positive impact their children with disabilities had on themselves, their siblings, and extended family members. second, they asked parents about their opinions about the future of children with disabilities. in the first sample, parents reported several positive influences on themselves and other family members, such as a changed perspective on life, increased sensitivity, support for one another, opportunities to learn, better family dynamics, increased self-confidence and assertiveness, and strengthening of religious beliefs. then, in the second sample, although some parents expressed anxiety or fear about their child’s future, most families generally revealed a positive attitude towards the future of their disabled children. martinez (2022) reveals that patience has an important role in the success of one’s life. according to al jawziyah (2019), patience can prevent and restrain the soul from sadness, the tongue from complaining, and the limbs from slapping cheeks, tearing clothes, and the like. blount and janicik (in dudley, 2003) explained patience as an attempt to restrain oneself from cognitive, behavioral, and emotional responses. according to tajab et al. (2019), patience can be interpreted as surrendering to destiny, giving in, or as an effort to build character education for the good of life. self-control is the ability to arrange, guide, regulate, and direct behaviors that can lead to positive consequences. self-control is one of the potentials that individuals can develop and use during their life processes, including in dealing with conditions in the surrounding environment. selfcontrol is one of the personal competencies that every individual needs to have. good, constructive, and harmonious behavior with others is influenced by the individual’s ability to control himself. according to qodariah and puspitasari (2016), raising an autistic child requires physical and mental health and patience. according to him, patience is a state of endurance in difficult circumstances. hänsch (2020) explained that patience is a way of expressing hope to realize a long-cultivated vision that remains in mind and becomes a goal. according to subandi (2011), the psychological concepts closest to the theme of fortitude are resilience and personality hardiness. maria & ediati (2018) explained that fortitude has aspects that can involve oneself in activities so that individuals can get an overview of dealing with pressing problems and not give up easily. kashim et al. (2020) explained that resilience is the ability possessed by individuals to face life’s challenges and think rationally about negative events in life, which are quick tests from allah swt in carrying out daily life. hidayat, azhar, anis, purnomo, & muliadi | characteristics of patience in parents with autistic children: a phenomenological study 88 international journal of islamic educational psychology, 4(1), 2023 the effectiveness of early intervention involving the role of parents determines the success of services for autistic children in the autism service center. no matter how well the government designs therapy services for autistic children, without involving the role of parents, they will be less effective because therapy time in the autism service center is limited. in contrast, autistic children spend more time with their parents. with the findings of this study, holistic intervention involving the autism service center, parents, and autistic children being treated can work well. solving educational problems for autistic children must start from upstream to downstream. researchers believe that not only autistic children need to be given therapy services, but parents also need spiritual guidance services so that their patience with autism is more meaningful. for professionals such as psychologists in the autism service center, the findings of this study will be very useful for designing effective patience psychology interventions, especially for increasing patience in parents with moderate to severely autistic children. researchers are interested in conducting qualitative research on the characteristics of patience in parents with autistic children: a phenomenological study. methods research design this study used a qualitative design and adopted a phenomenological approach. a phenomenological method is a model or approach in qualitative research that describes one or more people’s awareness or experience of a phenomenon (hanurawan, 2016). in general, phenomenological psychology research aims to explain situations experienced by individuals in everyday life (herdiansyah, 2010). this method was used to explore the patient experiences of muslim parents who cannot educate, teach, and train their children diagnosed with autism. study setting this research was conducted at the autism service center in riau province. this service center is a place for children who have disabilities, both psychologically and physically, to get a special education. this service center has the vision of creating a quality service center and developing the potential of autistic children towards independence and a better future. the riau province autism service center assessment team consists of psychologists, occupational therapists, behavior therapists, special education staff, nurses, nutritionists, and public health educators. by 2022, the service center has 57 children who are clients. in dealing with disorders in autistic children, the riau province autism service center has two core programs. the first is a type of integrated therapy service hidayat, azhar, anis, purnomo, & muliadi | characteristics of patience in parents with autistic children: a phenomenological study 89 international journal of islamic educational psychology, 4(1), 2023 that consists of a) behavioral therapy to help parents control behavior, monitor their child’s development, and make children calm and obedient; b) sensory integration to help parents improve and train tool functions such as balance, touch, awareness of body movements, sight, hearing, taste, and inhalation, c) occupational therapy to help parents train their children to care for themselves, such as toilet training, wearing clothes, brushing teeth, combing hair, and improving fine motor skills, such as the ability to hold a pencil to write; d) speech therapy to help parents train how to speak related to the process of speaking, including swallowing, rhythm disturbances (fluency), and neuromotor disorders of other articulation organs; e) physiotherapy to help parents improve gross motor function, muscle function, and range of motion in children with autism. the second type of transitional education service is learning in transitional classes for autistic children who have progressed to integrated therapy service programs in the riau province autism service center and transitioned to inclusive elementary schools or equivalent. this service center has a transitional education services curriculum that includes four core competition standards, as follows: a) spiritual competency standards; b) knowledge competency standards, which include writing, reading, and arithmetic; c) social competency standards; d) skills competency standards; e) competency standards for building yourself. there are also supporting services at the riau province autism service center, which include: a) education and training services for parents; b) consulting and information services; c) identification and assessment services; and d) research and development services. special education experts who work with parents of autistic children specifically manage transitional education services. participants in the list of names received by researchers from the riau province autism service center, fifteen potential respondents met the research criteria. still, only four respondents voluntarily participated in this study and agreed to be interviewed. this study used a purposive sampling technique that aimed to get respondents who met the initial objectives of the study. researchers set several parameters or conditions that respondents must meet: 1) the parents of an autistic child come from a poor economy (proof of a certificate of inability from the local government). 2) the parents of autistic children in this study are parents who have moderate and severe autistic children (based on diagnostic data from the autism service center assessment team). 3) muslim and willing to be involved in research without coercion. data collection researchers have developed a set of semi-structured questions to use in interviews with respondents based on the specified problem. the question consists of three parts: hidayat, azhar, anis, purnomo, & muliadi | characteristics of patience in parents with autistic children: a phenomenological study 90 international journal of islamic educational psychology, 4(1), 2023 part a: demographics in this section, the researcher asks research questions by digging up data on muslim parents whose children have been diagnosed with moderate to severe autism based on assessment data for autistic children owned by riau province autism service center. part b: experience as a parent with an autistic child in this section, the researcher explores the subjective experience of the patience of muslim parents who are economically disadvantaged and have children diagnosed with moderate and severe degrees of autism who are being treated at riau province autism service center. the respondents to this study were parents who were actively involved in educating, teaching, and training autistic children. researchers use questionnaires and interviews. part c: characteristics of the patience of parents of autistic children in this section, researchers explore and investigate the characteristics of parental patience to find out the results of field research. ethical approval before the research began, the researchers obtained verbal approval from the riau province autism service center board, and the person concerned asked the researcher for a research draft. after that, the researchers approached the autism service center therapist coordinator and obtained the required autism service center documents and the names of the parents and children with autism that were given to them. respondents were asked for their willingness to participate in this study without any coercion, and those who were willing signed an informed consent form before the research was conducted. the researcher distributed questionnaires and interviews directly (offline) to the respondents. during the interview, the researcher first gave a brief explanation to the respondent regarding the research objectives. the data and information provided by the respondents were kept confidential, and their names were replaced with code numbers or initials. respondents can stop the interview at any time if they feel uncomfortable. furthermore, the researchers reported the interim results to the head of the special education and special service education division of the riau province education office to ask for comments. data analysis researchers chose to use thematic analysis techniques to analyze the problems studied. thematic analysis is one way that can be used to analyze qualitative data, for example, data obtained from in-depth interviews or semi-structured interviews. this data analysis technique is very appropriate when a study aims to explore what happens to a phenomenon. in particular, thematic analysis is used to identify patterns in the object of research (herdiansyah, 2010). all interviews were recorded and transcribed verbatim. in analyzing the data, the researchers read the transcription repeatedly until the participants hidayat, azhar, anis, purnomo, & muliadi | characteristics of patience in parents with autistic children: a phenomenological study 91 international journal of islamic educational psychology, 4(1), 2023 understood the data and potential descriptions. in the next step, the researchers coded the significant phrases, sentences, or statements for this research and captured the identified (descriptive) meanings. then the data obtained were analyzed reflectively, where the meaning formulated was interpreted into sub-themes. finally, the sub-themes were grouped into themes and combined into a comprehensive phenomenon. these themes became indepth explanations of the phenomenon, which is patience. trustworthiness according to lincoln and guba (1985), trustworthiness in qualitative research is obtained through credibility, transferability, dependability, and confirmability. confidence in the study was increased through the research team’s examination, prolonged involvement in the field, and cross-checking with other data. after the interview, the respondents knew the data or information they provided, and the researcher restated it to clarify whether the information obtained followed the meaning of each participant. as a psychologist, the first author participates in activities for parents of autistic children in autism service center. prolonged involvement in this field makes respondents voluntarily share their thoughts or feelings openly, sincerely, and honestly, and their comfort is guaranteed. every detail of data collection activities and interviews was recorded to improve this research’s quality. result & discussion characteristics of the parents with autistic children in a therapy service program at the riau province autism service center parents who take part in the autism service center therapy service program are required to be able to cooperate with autism service center to accelerate the development of their autistic child. autism in the dsm-v is referred to as autism spectrum disorder (299.00: f84.0), characterized as a persistent deficit in social communication and social interaction in a variety of situations, including deficits in social reciprocity, non-verbal communicative behavior used for social interaction, and skills in developing, maintaining, and understanding relationships (mudjito et al., 2014). faced with these characteristics of children with autism, parents need patience. according to subandi (2011), western psychology has studied patience; however, the terminology used is not patience but self-control. dewi & widiasavitri (2019), in their research on the resilience of mothers with children with autism, found that resilience is one of the factors that help mothers carry out their parenting role optimally. according to maxwell (1979), patience is a form of human virtue critical of faith, the right to freedom of choice, attitude to life, humility, and suffering. research is needed on the characteristics of patience in parents with autistic children as a phenomenological study to succeed in the vision of education in riau province autism service center. the flowchart of this study can be seen in figure 1. hidayat, azhar, anis, purnomo, & muliadi | characteristics of patience in parents with autistic children: a phenomenological study 92 international journal of islamic educational psychology, 4(1), 2023 figure 1. chart of the phenomenon characteristics of the patience of parents with autism who participate in the education program at the riau province autism service center respondent demographics a descriptive analysis was used to explain the demographic profile information of the respondents. in this study, 15 parents with autistic children were included in the list the autism service center gave as potential participants. of these, only four people were willing to participate in the offline interview. table 1 shows the demographic summary of the research respondents, while table 2 shows the demographic summary of the respondent’s children with moderate to severe degrees of autism. to maintain the confidentiality of the respondents, the researchers labeled each respondent with an initial code. muslim parents with autistic children participate in the autism service center education program. the integrated therapy service program at riau province autism service center is in the form of: a) behavior therapy b) sensory integration c) occupational therapy d) speech therapy e) physiotherapy parents with autistic children are involved in integrated therapy services and transition class services. transition-class service competency standards in the form of: a) spiritual, b) knowledge, which includes writing, reading, and arithmetic c) social d) skills e) build yourself. parents participate in the autism service center support services program. autism is a persistent deficit in social communication and social interaction in various situations. subandi (2011), western psychology has studied patience, but the terminology used is not patience but selfcontrol.dewi and widiasavitri (2019) found that resilience is one of the factors that helps mothers carry out their parenting roles optimally. riau province autism service center vision is: realizing a quality service center and developing the potential of autistic children towards independence and a better future. autistic children can go towards independence if they involve the role of parents in carrying out their service programs, as contained in the guidelines for the directorate of special education development. assessment center for children with disabilities by the autism service center assessment team hidayat, azhar, anis, purnomo, & muliadi | characteristics of patience in parents with autistic children: a phenomenological study 93 international journal of islamic educational psychology, 4(1), 2023 table 1. respondents’ demographics of parents with autism no student guardian m/f year born religion work the program provided by asc the origin of the school for autistic children 1 rd f 1984 islam housewife integrated & transition therapy inclusion elementary school 2 ew f 1981 islam housewife integrated & transition therapy extraordinary school 3 or f 1986 islam housewife integrated therapy extraordinary school 4 s f 1980 islam housewife integrated therapy extraordinary school table 2. demografi children characteristics of parents with autistic children three characteristics that describe the characteristics of patience in parents with autistic children include: 1) patience, which has the characteristics of self-control. no student’s name m/f autistic diagnosis types of therapy and programs provided by asc levels of autism and ability 1 kh m autistic spectrum disorder behavioral, occupational, and speech therapy and transition class programs moderate autistic disorder with able to educate and teach 2 ba m autistic spectrum disorder with hyperactivity behavioral and sensory integration therapy and transition class programs moderate autistic disorder with able to teach 3 zm m autistic spectrum disorder with hyperactivity behavior therapy, sensory integration, and physiotherapy severe autistic disorder with able to train 4 aa m autistic spectrum disorder, sensory processing disorder, avoidance sensory/ sensory under responsiveness, and impulsive types. behavior therapy, sensory integration, physiotherapy, and occupational therapy severe autistic disorder with able to train hidayat, azhar, anis, purnomo, & muliadi | characteristics of patience in parents with autistic children: a phenomenological study 94 international journal of islamic educational psychology, 4(1), 2023 2) patience, which has the characteristics of grit, resilience, and hardiness. 3) patience, which has the characteristics of faith in allah swt. patience as self-control the first respondents in this study were muslim parents of children diagnosed with asd (autistic spectrum disorder), undergoing transition class education services and integrated therapy services at autism service center in behavior therapy, occupational therapy, and speech. when this research took place, the child was studying at the inclusion elementary school, and the child was classified as having a moderate degree of autism with the ability to educate and teach, as contained in the riau province autism service center document. a questionnaire for muslim parents’ involvement in education, teaching, and training was filled out by parents as follows: "in dealing with a child’s situation like kh’s, you must be more patient because sometimes children like to sulk while studying. sometimes, when my child wants to learn, he is excited to learn. we, as parents of autistic children, really have to be patient when educating children at home full of anger. (subject 3) the interviews with parents who have autistic children in autism service center are as follows: "now i don’t feel too sad. how can i not be sad to see the poor condition of my child? i used to cry a lot before, but now that i’m getting stronger, maybe i’ve been trained to be patient. in praying, i always ask for patience and to keep going. thank god, over time, my child has developed a lot, which i can feel thanks to that patience." (s3, b47-51) the second respondent in this study was a muslim family of children diagnosed with asd (autistic spectrum disorder), accompanied by hyperactivity, undergoing transition class education services and integrated therapy services at autism service center in the form of behavior therapy and sensory integration. when this research was taking place, the child was attending a special school, and the child was included with a moderate degree of autism and teaching ability, as contained in the riau province autism service center document. a questionnaire for muslim parents’ involvement in education, teaching, and training was filled out by parents as follows: "when my child has a tantrum, i have to be able to hold back my anger and embarrassment and be patient in holding back what many people say. my child is autistic and has lots of strange behaviors that make me emotional. as a parent of an autistic child, i have to control my anger and be firm. i have to keep my words from saying things that are not good for my child." (subject 4) the interviews with parents who have autistic children in autism service center are as follows: hidayat, azhar, anis, purnomo, & muliadi | characteristics of patience in parents with autistic children: a phenomenological study 95 international journal of islamic educational psychology, 4(1), 2023 "my son was difficult; he couldn’t stay still until i almost got into a fight with my next-door neighbor. the one causing the problem is my child, but i, as a parent, have to be patient in accepting my child’s condition as it is, but it’s not like that with most people. i think an autistic child is a gift from god that will take me to heaven. that’s why i’m patient, so my child is the child of heaven for me in the afterlife ". (s4,b8-13) researchers found the characteristics of patience as above: patience does not mean being pessimistic about life, even though there is a passive attitude toward solving problems. holding back feelings of anger and sadness, forgiving, praying for patience from allah, and hoping for heaven are the characteristics of this patience. hagger et al. (2021) explained that self-control is an individual’s ability to set and develop long-term goals and understand and predict the consequences of future actions. kuhl (1984) said self-control is similar to self-discipline, which consists of impulse control and reducing active actions or behaviors within the individual. according to subandi (2011), self-control in psychological patience is related to holding back emotions and desires, thinking long-term, forgiving mistakes, and tolerating delays. patience as grit, resilience, and hardiness the third respondent in this study were muslim parents of children diagnosed with asd (autistic spectrum disorder) accompanied by hyperactivity who were undergoing integrated therapy services at autism service center in behavior therapy, sensory integration, and physiotherapy. when the research was taking place, the children attended education at special schools (slb), and children were included with a degree of severe autism and the ability to train, as contained in the riau province autism service center document. a questionnaire for muslim parents’ involvement in education, teaching, and training was filled out by parents as follows: "my autistic son zm needs attention compared to my other normal children. the concept of being patient for me is always to teach zm in a loud but firm voice, even though sometimes in the neighborhood, maybe they think it’s strange when i teach zm in a loud but firm voice, especially my family. i often protest the way i teach my child zm. (subject 1) the interviews with parents who have autistic children in autism service center are as follows: "once, i was offered a job. if i accept the job, what about my child, who can’t be left alone? why is his son not my child is autistic; if he is put in a daycare for children with special needs, the costs will be expensive, and my salary will not be enough. i consulted my husband: "what if i accept this job offer, but zm has no one to take care of it later, while zm can’t stay silent and talk yet?" my husband said there was no need to accept. we need materials and money, while my husband just got laid off. because i am the mother of an autistic child, i don’t trust anyone, not even my hidayat, azhar, anis, purnomo, & muliadi | characteristics of patience in parents with autistic children: a phenomenological study 96 international journal of islamic educational psychology, 4(1), 2023 husband. while i’m still alive, let me take care of it. my husband and my patience as parents of autistic children are indeed being tested by god. so when my husband was unemployed, i saw a laundry on the side of the road. it occurred to me to do laundry at home to meet my family’s economic needs, but not long after i opened the laundry, my husband got a new job. i closed my laundry business to focus on raising my autistic child with the patience i have for caring for autistic children, even though i received quite a bit of income from the laundry business." (s1,b47-62) the fourth respondent in this study were muslim parents of children diagnosed with asd (autistic spectrum disorder), accompanied by spd (sensory processing disorder) of the avoidance sensory/sur (sensory under responsiveness) and impulsive types, undergoing integrated therapy services at autism service center in behavioral therapy, sensory integration, physiotherapy, and occupational therapy. when the research was taking place, the child was attending a special school (slb), and the child was a person with severe autism who could train, as contained in the riau province autism service center document. a questionnaire for muslim parents’ involvement in education, teaching, and training was filled out by parents as follows: alhamdulillah, allah entrusted me with this unique autistic child. until now, thank god i’m patient; obviously, this is a deposit i must take care of until my child can be independent. hopefully, all of this has a silver lining. hopefully, it will become a field of reward for my family, and this will be a highway to go to god’s paradise" (subject 2). the interviews with parents who have autistic children in autism service center are as follows: "in my house, i can’t install ceramics or anything else, so my house can be considered empty. my house is not like a house in general; maybe if it’s a normal person’s house, it can still be clean and tidy. no matter how hard i clean the house, my autistic child keeps making it messy. sometimes i say to myself, "nothing’s wrong with guests," so that’s how i faced that typical aa. aa likes to run; if i take him to the bathroom late, he will pee all over. at work, my husband and i often mop the house because of the dirt from our autistic child. if we are tired of cleaning our house, then our house smells bad. aa likes to play with his spit. if an autistic child cannot understand right away, then my autistic child is slowly being taught and trained by me to behave well, even though it takes a long time." (s2, b74– b93) researchers found that the characteristics of patience, as described above, seem like a test from allah swt and are a challenge that needs to be undertaken voluntarily so that parents of autistic children get heaven in the afterlife. fortitude, resilience, personality hardiness, and belief in heaven’s reward in the afterlife characterize this patience. resilience is often defined as the ability to hidayat, azhar, anis, purnomo, & muliadi | characteristics of patience in parents with autistic children: a phenomenological study 97 international journal of islamic educational psychology, 4(1), 2023 adapt, cope, face adversity, and bounce back from difficult situations. according to reich et al. (in dewi & widiasavitri, 2019), resilience is the result of a successful adaptation to adversity, which is characterized by the capacity to regain balance in physiological, psychological, and social relationships, as well as the capacity to move forward in facing adversity. manyena (2006) explained that resilience could be interpreted as achieving results centered on faster recovery from adversity. according to subandi (2011), grit, resilience, and personality hardiness in the psychological concept of patience are related to survival in difficult situations by not complaining. abdollahi et al. (2018) added that hardiness is an effective personality characteristic for dealing with stressful situations. so, hardiness is a tough personality trait with the ability to survive stressful situations and respond to challenges as a personality enhancer. the belief system as a source of patience researchers found economically disadvantaged muslim parents who had autistic children in this study, and they associated the spirituality of their patience in educating, training, and teaching autistic children with a belief in allah. even though their child’s development is unexpected, parents still try to be patient because they want to hope for god’s heaven. the researchers found patient characteristics in the respondents above, even though they sometimes seem passive. still, according to zainal et al. (2021) patience is an active character in this research. the spiritual aspect is a positive source for each parent of an autistic child to hope, attract, and express personal feelings. prayers and requests became a strength for the respondents facing difficult days. all the respondents studied were muslims. therefore, they seek strength in religion through spiritual activities. islam places great emphasis on contentment in accepting destiny. every human being cannot be separated from the test to lift him to a better and higher position as a servant of god. this belief and trust, in turn, facilitate the acceptance process and reinforce their belief in their struggle to help these children. the following is a summary of the findings on the characteristics of patience in parents with autistic children: first, holding back feelings of anger and sadness, forgiving, praying to allah swt to be given strength in patience, and hoping for heaven are the characteristics of patience in muslim parents from economically disadvantaged families whose children are diagnosed with autism with moderate degrees and undergoing therapy at the autism service center. second, fortitude, resilience, personality hardiness, and belief in heaven’s reward in the afterlife are the characteristics of patience in muslim parents from economically disadvantaged families whose children are diagnosed with autism to a severe degree and who are undergoing therapy at the autism service center. third, researchers found that in all research respondents, muslim parents associated their spirituality of patience in educating, training, and teaching autistic children with the belief that allah will get them to heaven. the patient characteristics of hidayat, azhar, anis, purnomo, & muliadi | characteristics of patience in parents with autistic children: a phenomenological study 98 international journal of islamic educational psychology, 4(1), 2023 all respondents contain an active pattern of patient characteristics in the findings of this study. conclusion the characteristics of patience in parents whose children are diagnosed with autism with moderate degrees are holding back feelings of anger and sadness, forgiving, praying to allah to be given strength in patience, and hoping for heaven. this characteristic of being patient does not mean they are pessimistic about life, even though there seems to be a passive attitude toward solving problems. the characteristics of patience in parents diagnosed with autism with severe degrees are grit, resilience, hardiness, personality, and belief in heaven’s reward in the afterlife. this characteristic of being patient gives the impression that a test from god is a challenge that needs to be undertaken voluntarily. the characteristic of patience in all respondents is connecting the spirituality of parental patience with autistic children in educating, training, and teaching with faith in allah, who will get them to heaven. the characteristics of patience in all respondents to the findings of this phenomenological study are that they contain a pattern of active patient characteristics. this study will contribute to educational, positive, clinical, and islamic psychology. the riau province autism service center needs to realize its vision by providing islamic spiritual guidance to workers who have never had a work formation to make parents’ patience more meaningful. future studies need to explore the problem of the characteristics of patience in muslim parents with autistic children, involving research subjects from muslimmajority countries such as malaysia and brunei. the next research is expected to explain the characteristics of patience found and whether they have similarities when carried out in other countries. researchers believe religion, culture, and gender form the characteristics of patience in individuals. limitations in the form of subjects who tend to be homogeneous in this study must be considered by future researchers. undeniably, the mother is the figure most involved in the development of children in indonesian culture; however, differences in circumstances and situations based on gender and responsibilities in the family may also provide different experiences in treating autistic children, especially in children with autism and aspects that require patience in them, so it is possible to enrich the findings in research. hopefully, the problem of the characteristics of autistic children’s parents with low incomes can continue to be focused on through further research. the characteristics of patience in parents with autistic children are complex phenomena because they depend on the individual experiences of parents with autistic children. these issues must be explored to ensure this study has not revealed other patient characteristics. the subjects’ detailed, personal, and reflective stories exemplify patterns of unique patient characteristics. another thing that is considered important to be of concern to academics, practitioners, hidayat, azhar, anis, purnomo, & muliadi | characteristics of patience in parents with autistic children: a phenomenological study 99 international journal of islamic educational psychology, 4(1), 2023 and islamic psychology staff is the need for treatment, such as an islamic counseling design that can increase the patience of parents with autistic children effectively so that parents with autistic children can use resources in the form of patience in educating, teaching, and training their autistic children. acknowledgment this research was supported by the head of the special education sector, special service education, at the riau province education office. the authors would like to thank the informants, research team, and reviewers who provided invaluable input into this study. references abdollahi, a., abu talib, m., carlbring, p., harvey, r., yaacob, s. n., & ismail, z. (2018). problem-solving skills and perceived stress among undergraduate students: the moderating role of hardiness. journal of health psychology, 23(10), 1321–1331. https://doi.org/10.1177/1359105316653265 al jawziyah, i. q. (2019). mukhtasar uddah ash-shabirin wa dzakhirah asy-syakirin (izzudin karimi, penerjemah). jakarta : darul haq. bayat, m. (2007). evidence of resilience in families of children with autism. journal of intellectual disability research, 51(9), 702–714. https://doi.org/10.1111/j.1365-2788.2007.00960.x dewi, c. p. d. c., & widiasavitri, p. n. (2019). resiliensi ibu dengan anak autisme. jurnal psikologi udayana, 6(01), 193–206. https://doi.org/https://doi.org/10.24843/jpu.2019.v06.i01.p19 dudley, k. c. (2003). empirical development of a scale of patience. west virginia university. fadilah, r., & madjid, a. (2020). patience therapy to reduce adolescents' anxiety assessed from personality and parenting. international journal of islamic educational psychology, 1(1), 1-11. https://doi.org/10.18196/ijiep.1101 hagger, m. s., zhang, c. q., kangro, e. m., ries, f., wang, j. c., heritage, b., & chan, d. k. (2021). trait self-control and self-discipline: structure, validity, and invariance across national groups. current psychology, 40(3), 1015–1030. https://doi.org/10.1007/s12144-018-0021-6 hänsch, v. (2020). on patience: perseverance and imposed waiting during daminduced displacement in northern sudan. critical african studies, 12(1), 79– 92. https://doi.org/10.1080/21681392.2019.1697317 https://doi.org/10.1177/1359105316653265 https://doi.org/10.1111/j.1365-2788.2007.00960.x https://doi.org/https:/doi.org/10.24843/jpu.2019.v06.i01.p19 https://doi.org/10.18196/ijiep.1101 https://doi.org/10.1007/s12144-018-0021-6 https://doi.org/10.1080/21681392.2019.1697317 hidayat, azhar, anis, purnomo, & muliadi | characteristics of patience in parents with autistic children: a phenomenological study 100 international journal of islamic educational psychology, 4(1), 2023 hanurawan, f. (2016). metode penelitian kualitatif untuk ilmu psikologi. jakarta: pt. raja grafindo persada. hasdiansah, h. (2013). autis pada anak, pencegahan, perawatan, dan pengobatan. yogyakarta: nuha medika. herdiansyah, h. (2010). metodologi penelitian kualitatif untuk ilmu-ilmu sosial. jakarta: salemba humanika. hizbullah, k. & mulyati, r. (2022). the role of gratitude and family support on psychological well-being of mothers with autistic children. international journal of islamic educational psychology, 3(1), 2-18. http://dx.doi.org/10.18196/ijiep.v3i1.13190 kashim, m. i. a. m., long, s., hasan, z., & ridzuan, r. (2020). resilience and patience (sabr) in islamic view when observing the movement control (order mco) during the covid 19 pandemic. international journal of psychosocial rehabilitation, 24(01), 5485–5497. retrieved from https://www.academia.edu/download/67681284/era_journal_paper_2 1_2020.pdf kemenkes ri, a. (2022, april 7). autisme a-z webinar peringatan hari peduli autisme sedunia 2022. kementrian kesehatan ri direktorat jendral kesehatan masyarakat. retrieved from https://kesmas.kemkes.go.id/konten/133/0/autisme-a-z-webinarperingatan-hari-peduli-autisme-sedunia-2022 kementerian pendidikan kebudayaan riset dan teknologi. (2022). data peserta didik kota pekanbaru dapodikdasmen. retrieved from https://dapo.kemdikbud.go.id/pd/2/096000 kuhl, j. (1984). volitional aspects of achievement motivation and learned helplessness: toward a comprehensive theory of action control. progress in experimental personality research, 13, 99–171. https://doi.org/10.1016/b978-0-12-541413-5.50007-3 lincoln, y. s., & guba, e. (1985). naturalistic inquiry. california: sage publications. manyena, s. b. (2006). the concept of resilience revisited. disasters, 30(4), 434– 450. https://doi.org/https://doi.org/10.1111/j.0361-3666.2006.00331.x maria, d., & ediati, a. (2018). hubungan antara ketabahan dengan kesejahteraan psikologis pada wanita penyandang lupus eritematosus sistemik. jurnal empati, 7(2), 536–552. https://doi.org/10.14710/empati.2018.21674 http://dx.doi.org/10.18196/ijiep.v3i1.13190 https://www.academia.edu/download/67681284/era_journal_paper_21_2020.pdf https://www.academia.edu/download/67681284/era_journal_paper_21_2020.pdf https://kesmas.kemkes.go.id/konten/133/0/autisme-a-z-webinar-peringatan-hari-peduli-autisme-sedunia-2022 https://kesmas.kemkes.go.id/konten/133/0/autisme-a-z-webinar-peringatan-hari-peduli-autisme-sedunia-2022 https://dapo.kemdikbud.go.id/pd/2/096000 https://doi.org/10.1016/b978-0-12-541413-5.50007-3 https://doi.org/https:/doi.org/10.1111/j.0361-3666.2006.00331.x https://doi.org/10.14710/empati.2018.21674 hidayat, azhar, anis, purnomo, & muliadi | characteristics of patience in parents with autistic children: a phenomenological study 101 international journal of islamic educational psychology, 4(1), 2023 martinez, d. (2022). patience, its role in our life – a definition academic article. asia pacific journal of religions and cultures, 6(1), 17–35. https://so06.tcithaijo.org/index.php/ajrc/article/view/256230 maxwell, n. a. (1979). patience. speeches – brigham young university. mudjito, hariza, & supena, a. (2014). layanan pendidikan transisi anak autis. direktorat pembinaan pendidikan khusus dan layanan khusus direktorat jendral pendidikan dasar. qodariah, s., & puspitasari, n. r. (2016). correlation between patience and coping strategy of mothers with autistic children. international journal of social science and humanity, 6(12), 919. retrieved from http://www.ijssh.net/vol6/773-hs0027.pdf rahmanawati, f. y., subandi, m. a., & khilmiyah, a. (2022). exploration of inner resources in religious experience of muslim family caregivers for autistic children in indonesia. the international journal of religion and spirituality in society, 13(1), 1-15. https://doi.org/10.18848/2154-8633/cgp/v13i01/1-15 sabandar. (2019). pakar pendidikan autisme internasional berbagi cerita di ugm health liputan6.com. retrieved from https://www.liputan6.com/health/read/4033051/pakar-pendidikanautisme-internasional-berbagi-cerita-di-ugm silverman, c., & brosco, j. p. (2007). understanding autism: parents and pediatricians in historical perspective. archives of pediatrics & adolescent medicine, 161(4), 392–398. https://doi.org/10.1001/archpedi.161.4.392 subandi, p. (2011). sabar: sebuah konsep psikologi. jurnal psikologi ugm, 38(2), 130454. https://doi.org/10.22146/jpsi.7654 tajab, m., madjid, a., & hidayati, m. (2019). psychology of patience in al-misbah exegesis. humanities and social sciences reviews, 7(5), 1221–1230. https://doi.org/10.18510/hssr.2019.75161 zainal, k., zakaria, s. m., & aun, n. s. m. (2021). the domain of challenges and coping mechanisms amongst caregivers of autistic children. international journal of academic research in business and social sciences, 11(6), 946. http://dx.doi.org/10.6007/ijarbss/v11-i6/10225 https://so06.tci-thaijo.org/index.php/ajrc/article/view/256230 https://so06.tci-thaijo.org/index.php/ajrc/article/view/256230 http://www.ijssh.net/vol6/773-hs0027.pdf https://doi.org/10.18848/2154-8633/cgp/v13i01/1-15 https://www.liputan6.com/health/read/4033051/pakar-pendidikan-autisme-internasional-berbagi-cerita-di-ugm https://www.liputan6.com/health/read/4033051/pakar-pendidikan-autisme-internasional-berbagi-cerita-di-ugm https://doi.org/10.1001/archpedi.161.4.392 https://doi.org/10.22146/jpsi.7654 https://doi.org/10.18510/hssr.2019.75161 http://dx.doi.org/10.6007/ijarbss/v11-i6/10225 _______________________________________________ international journal of islamic educational psychology vol. 4, no. 1, june 2023 doi: https://doi.org/10.18196/ijiep.v4i1.17965 forgiveness therapy to improve subjective well-being among families of patients with chronic illness 1raden rachmy diana*, 2fuad nashori, 1pihasniwati pihasniwati, 2asiska danim indranata, 2rahma kusuma fitri 1universitas islam negeri sunan kalijaga yogyakarta, indonesia 2universritas islam indonesia, indonesia *corresponding email: rachmydiana01@gmail.com citation: diana, r. r., nashori, f., & pihasniwati, p., indranata, a. d., & fitri, r. k. (2023). forgiveness therapy to improve subjective well-being among families of patients with chronic illness. international journal of islamic educational psychology, 4(1), 122-135. https://doi.org/10.18196/ijiep.v4i1.17965 a r t i c l e i n f o a b s t r a c t article history received : 19/02/2023 revised : 19/05/2023 13/06/2023 accepted : 23/06/2023 families (caregivers) of patients with chronic illness should ideally have high subjective well-being to care for chronic illness patients well. in reality, they cry frequently, look pensive, and have difficulty carrying out daily activities. this quasi-experimental study aims to examine the effect of forgiveness therapy on increasing the subjective well-being of families (caregivers) of patients with chronic illness. there were 11 participants (3 males and 9 females) divided into two groups, i.e., the treatment group consisting of 6 persons (1 male and 5 females) and the control group consisting of 5 persons (2 males and 3 females) who have looked after the patients with chronic illness for 2–8 years. the subjective well-being was measured by the satisfaction with life scale (swls) and the positive affect negative affect schedule (panas). the data were then analyzed using mannwhitney to compare means. the results showed differences in subjective well-being between the treatment and control groups. the results showed that forgiveness therapy has effectively improved subjective well-being in families or patients with chronic illness. based on the results, the researcher suggested that forgiveness therapy can be used to provide psychological interventions to families of patients with chronic illnesses. families still need support to optimize and stabilize the patient’s health condition. keywords: subjective well-being, forgiveness therapy, family, patients with chronic illness. copyright © 2023 ijiep this work is licensed under a cc by-sa 4.0 international license. https://doi.org/10.18196/ijiep.v4i1.17965 mailto:rachmydiana01@gmail.com https://doi.org/10.18196/ijiep.v4i1.17965 http://creativecommons.org/licenses/by-sa/4.0/ https://creativecommons.org/licenses/by-sa/4.0/ diana, nashori, pihasniwati, indranata, & fitri | forgiveness therapy to improve subjective well-being among families of patients with chronic illness 123 international journal of islamic educational psychology, 4(1), 2023 introduction chronic diseases are non-communicable diseases of relatively long duration that are rare (revenson & hoyt, 2018). chronic conditions and lifestyle behaviors harm the quality of life because of physical disability and emotional concerns (somrongthong et al., 2016). the impact of this chronic illness on mental health includes some short-term depressive symptoms, negative affect, and grief at particular points in the illness trajectory, for example, when someone is first diagnosed with a certain chronic illness (revenson & hoyt, 2018). living with a person with a chronic illness requires individuals and their families to adjust to a new normal. these patients with chronic illnesses will experience dependence on others because of their decreased mental and physical functions (kristaningrum et al., 2021). it should be noted that chronic illness affects not only the patients but also their families (martire & helgeson, 2017). the illness disturbs the whole family system because of its unpredictability and treatment (pate, 2016). chronic illness represents a major event that constitutes a major challenge for the family, with physical, socioeconomic, psychological, and behavioral effects on patients and their caregivers translating into vulnerability and decreased quality of life and family functioning (toledano-toledano & luna, 2020). the family has a role in helping to carry out various kinds of tasks related to activities of daily life, ranging from maintaining cleanliness, preparing food, doing household chores, giving attention, providing comfort and treatment, socializing, administering medicine, and following up on medical care (siregar et al., 2021). chronic illness also emotionally impacts the patient's family, such as through worry, frustration, anger, and guilt. worry was reported when family members were thinking about the future or the patient’s death. the degree of stress experienced by caregivers is 49–63% by measuring the frequency of stress and psychosocial variables, and the responses given include anxiety, depression, and stress (kartika et al., 2017). based on interviews with families who do routine care for patients with chronic illness, the responses to the pressure are expressed by crying, often being pensive, and thus having their daily activities distracted. chronic illness affects every aspect of an individual’s life and the quality of life in their family (hagedoorn et al., 2017). adaptation is required for family members to overcome the difficulty while caring for the patient and cope with the event (martire & helgeson, 2017). when the caregiver knows their family member got seriously sick for the first time, it must be unexpected. rejection, fear, shock, and confusion are some of the responses that occur to deal with the crisis (fields et al., 2020). an ideal thing that family members should do is have positive emotions. family members who take care of the patients develop more happiness (hizbullah & mulyati, 2022). these traits indicate that family members caring for patients with chronic illness have individual characteristics of good subjective well-being (swb). subjective well-being is the cognitive and affective evaluation of individuals lives. cognitive evaluation of the well-being of individuals showed diana, nashori, pihasniwati, indranata, & fitri | forgiveness therapy to improve subjective well-being among families of patients with chronic illness 124 international journal of islamic educational psychology, 4(1), 2023 high life satisfaction. at the same time, effective evaluation results were much more positive and less negative (diener et al., 1999). subjective well-being evaluates a person's effects and cognition related to his life, including satisfaction with important things (life satisfaction) and high positive and low negative emotions (akhyar et al., 2019). the individual with good subjective well-being is also creative, optimistic, hardworking, not easily disheartened, and smiles more than those who consider themselves unhappy (widhigdo & erawan, 2020). bintamur (2020), in his research, found that there was a significant positive relationship between forgiveness and life satisfaction, where self-forgiveness and situation forgiveness are very significant with life satisfaction, while other forgiveness is quite significant with life satisfaction. forgiveness also correlates significantly with positive and negative emotions. swickert, robertson, and baird (2015) explained that forgiveness eliminates hurt feelings and hatred when responding to transgression. forgiveness has a positive impact because of the process of forgiveness. cognition, physiological responses, behavioral intentions, emotions, motivation, and possibly behavior toward the offender become more positive over time (fernández-capo et al., 2017). furthermore, kaleta and morz (2020) found that apology was positively related to emotional and decisional forgiveness. the study also explained that forgiveness correlated negatively and significantly with stress (rahmandani, 2015), desire for revenge (scull, 2015), and depression symptoms (dezutter et al., 2016). as the only personality dimension, agreeableness moderated the link between apology and decisional forgiveness. the novelty of this study compared to previous studies is that the study participants are unique. this study involved the families of patients with chronic illnesses. in contrast, previous studies involved young adulthood (bintamur, 2020), university students (rahmandani, 2015), elderly adults (dezutter et al., 2016), community and college campus persons (swickert et al., 2015), and survivors of invasion (scull, 2015). this study explores the effect of forgiving therapy on increasing subjective wellbeing (life satisfaction and happiness) among the families (caregivers) of patients with chronic illnesses. this research is expected to be a reference or to give additional information for psychological science related to forgiveness therapy, subjective well-being, and family members of patients with chronic illness. the data were analyzed using the assumption test before the hypothesis test (sugiyono, 2019). the assumption tests include normality and hypothesis tests. a normality test is performed to determine whether the population data is distributed normally or not. the normality test was performed using the kolmogorov-smirnov test technique. data is normally distributed if the significance is greater than 0.05. if the level of significance is greater than 0.05, then the data is normal. on the contrary, the data is abnormal if the significance level is less than 0.05. a homogeneity test determines whether some variants of the data population are the same. the data group has the same variant if the significance value exceeds diana, nashori, pihasniwati, indranata, & fitri | forgiveness therapy to improve subjective well-being among families of patients with chronic illness 125 international journal of islamic educational psychology, 4(1), 2023 0.05. the results showed that the distribution of data was normal but not homogeneous. the non-homogeneous data was then analyzed using a noparametric test on the hypothetic test. the hypothetic tests used the t-test and mann-whitney analysis (azwar, 2019). methods this research used a quasi-experimental design. the quasi-experimental design is an experimental design in which subjects cannot be randomly selected for different treatments (latipun, 2017). the nonrandomized study design model was a pretest-posttest control group design, which was an experimental method that attempted to compare the effect of a treatment on the treatment group that was given the therapy and the control group that had not been given the therapy of forgiveness (latipun, 2017). the participants were family members actively caring for the patient with a chronic illness. all of them were muslims, aged 30 to 75 years old. eleven subjects were involved in the study. they were then divided into two groups, i.e., six people in the treatment group and five others in the control group. life satisfaction variables were measured by adapting the subjective well-being scale by takwin et al. (2012), from the satisfaction with life scale (swls) from diener and pavot, which consists of 5 items. based on previous experiments by takwin et al. (2012), useful items amounted to 5, with an alpha reliability coefficient of 0.87. the happiness scales in this study were adapted from the positive affect negative affect schedule (panas) scale, which consists of 20 items to measure happiness (10 negative and 10 positive emotions). previous research yielded an alpha coefficient of 0.73 for positive and 0.83 for negative emotions (takwin et al., 2012). the intervention provided is forgiveness therapy. it is a therapy used to help a person reconcile feelings of resentment within himself, understand what is meant by a violation, see from the point of view of the offending person, and foster selfawareness of the need to forgive. the theory of forgiveness refers to the theory of nashori (2016), which states that forgiveness consists of dimensions of emotion, cognition, and interpersonal interaction. forgiveness therapy conducted in this study refers to the above view. the intervention procedure consists of preparation and implementation. the preparation stage includes module testing, licensing offices, primary health care, and selecting participants, facilitators, and observers. before the data collection, this research module had also been evaluated by two psychologists as a professional judgment. at this stage, the researcher provided advice as a module correction. in the next stage, the researchers conducted a module test on three caregivers for patients with chronic illnesses to further prepare this research. the next phase is forgiveness therapy. it lasted four meetings based on a mutually agreed schedule between the researchers and the research subject. each meeting lasts for approximately 120 minutes. diana, nashori, pihasniwati, indranata, & fitri | forgiveness therapy to improve subjective well-being among families of patients with chronic illness 126 international journal of islamic educational psychology, 4(1), 2023 the stages involved in the therapy of forgiveness consist of four stages (enright, 2001). first, the uncovering stage aims to identify the negative state that the participants experience. second is the decision stage, in which the subject forgives the offender. third, the stage of work aims to cultivate empathy and compassion for the offender and do good things for the offender. finally, the deepening stage is when the individual understands forgiveness and can find a new life goal after forgiving the offender. islamic values, such as the importance of forgiving others as god's commandment, praying for the harmed, and attempting to maintain a friendship or the quality of relationships with offenders, are incorporated into this therapy. the stages of forgiveness therapy can be seen in table 1. table 1. stages of forgiveness therapy meetings stages activities objective i 120’ uncovering opening, introduction, and pre-test building a sense of comfort and trust between the facilitator and the participants. knowing the level of resilience scores and the participants' forgiveness. introduction of forgiveness & informed consent providing an understanding of the series of therapies performed. clarifying the purpose and contract of intervention to the participants self-report turning on the participants' emotions related to the problem/conflict knowing the problems that occur providing information about the impact of emotions, thoughts and interpersonal relationships closing ending the first meeting ii 120’ decision evaluation understanding the impact of negative feelings in the chamber "i forgive" assessing the effectiveness of the current settlement offering forgiveness providing psychoeducation on the importance of forgiveness knowing the reconciliation efforts that have been done deciding and committing to forgive relaxation stabilizing the mind, emotions, and physicality of the client homework relaxing iii 120’ work evaluation changing that occurs after relaxation understanding and compassion understanding the situation from the point of view of the patients diana, nashori, pihasniwati, indranata, & fitri | forgiveness therapy to improve subjective well-being among families of patients with chronic illness 127 international journal of islamic educational psychology, 4(1), 2023 meetings stages activities objective accepting the perceived suffering and bringing empathy moral gift improving interpersonal relationships by praying for the health of the patient closing strengthening the process of forgiveness that has been done iv 120’ deepening evaluation taking lessons from the forgiveness that proved to benefit the self and others river of life determining the purpose. coping imagery anticipating the obstacles that will occur to achieving the goal reflection maintaining quality relationships with people who have hurt evaluation & termination explaining that a series of therapeutic processes are done convincing the participants that they can solve their problems with the techniques learned during the therapy independently post-test the data were analyzed using the assumption test before the hypothesis test (sugiyono, 2019). the assumption tests include normality and hypothesis tests. a normality test is performed to determine whether the population data is distributed normally or not. the normality test was performed using the kolmogorov-smirnov test technique. data is normally distributed if the significance is greater than 0.05. if the level of significance is greater than 0.05, then the data is normal. on the contrary, the data is abnormal if the significance level is less than 0.05. a homogeneity test determines whether some variants of the data population are the same. the data group has the same variant if the significance value exceeds 0.05. the results showed that the distribution of data was normal but not homogeneous. the non-homogeneous data was then analyzed using a noparametric test on the hypothetic test. the hypothetic tests used the t-test and mann-whitney analysis (azwar, 2019). result and discussion result table 2 shows that in the treatment group, the average value of life satisfaction at the pre-test was 27.83, and the post-test mean score was 28.83. meanwhile, the average pre-test score in the control group was 23.30, and the average post-test score was 22.40. diana, nashori, pihasniwati, indranata, & fitri | forgiveness therapy to improve subjective well-being among families of patients with chronic illness 128 international journal of islamic educational psychology, 4(1), 2023 table 2. descriptive statistics of life satisfaction of the treatment and control groups group n mean pre-test std. deviation pre-test mean post-test std. deviation post-test treatment 6 27.83 4.070 28.83 5.279 control 5 23.80 1.483 22.40 1.817 hypothesis 1 (life satisfaction) testing should be done by the non-parametric method, that is, by using the mann-whitney different test. table 3 showed a significant difference between the groups given forgiveness therapy and those who were not given the therapy (p = 0.000). the subject's forgiveness after the forgiveness therapy showed a significance value of p = 0.006 (p <0.01). in the second post-test, the significant result was 0.006 (p <0.01). this finding suggests a difference between excuses in the treatment and control groups after being given apology therapy. the forgiveness in the treatment group tends to improve compared to the control group, which is not given forgiveness therapy. table 3. mann whitney test statistics (non-parametric) life satisfaction scale1_treat_con_pre scale1_treat_con_post mann-whitney u 5.500 .000 wilcoxon w 20.500 15.000 z -1.755 -2.751 asymp. sig. (2-tailed) .079 .006 exact sig. [2*(1-tailed sig.)] .082a .004a table 4 shows that in the treatment group, the average value of the positivenegative effect at the pre-test was 75.17, and the post-test mean score was 77.67. in the control group, the average pre-test score was 64.00, and the average posttest score was 62.00. table 4. descriptive statistics of the positive-negative effect of the treatment and control groups group n mean pretest std. deviation pre-test mean posttest std. deviation post-test treatment 6 75.17 2.994 77.67 1.862 control 5 64.00 4.528 62.00 7.141 hypothesis 2 (happiness/positive-negative affect) testing should be done by the parametric method, using a mixed anova test. the results showed a significant difference between the groups given forgiveness therapy and those not given it (p = 0.000). the result of the subject's forgiveness after the forgiveness therapy showed a significance value of p = 0.001 (p <0.01). in the second post-test, the significant result was 0.001 (p <0.01). this finding suggests a difference between excuses in the treatment and control groups after being given apology therapy. the forgiveness in the treatment group tends to improve compared to the control group, which was not given forgiveness therapy. diana, nashori, pihasniwati, indranata, & fitri | forgiveness therapy to improve subjective well-being among families of patients with chronic illness 129 international journal of islamic educational psychology, 4(1), 2023 discussion this study aims to determine the effect of forgiveness therapy on improving subjective well-being in families with chronic illnesses. based on the research and data analysis, the researcher found that there was a difference in the subjective level of well-being between the treatment group that received the therapy of forgiveness and the control group that did not receive the therapy of forgiveness. this was seen in the quantitative data that showed changes in execution, measurements from the first post-test, and measurements from the second posttest. in contrast, the subjective well-being scores in the control group tend to remain the same. hence, forgiveness therapy can improve subjective well-being. this study supports research by bintamur (2020), who used forgiveness therapy to increase life satisfaction. research has been conducted on the subject of university students. this research also aligns with the correlational research scull (2015) conducted about the relationship between forgiveness and the desire for revenge. the study subjects were the survivors of the 1990 iraqi invasion of kuwait. dezutter et al. (2016) revealed a correlation between forgiveness and depression symptoms. their research was conducted on elderly adults. some of the above studies showed that forgiveness could improve subjective well-being for various subjects. furthermore, the importance of forgiveness on subjective well-being for individuals—that is, individuals with a mindset related to views for a better future—rate high forgiveness, which is related to a higher level of subjective well-being (septarianda et al., 2020). these results found that forgiveness not only played a role in improving subjective well-being in the subject groups of young adulthood, university students, survivors of invasion, and community and college campus persons but also confirmed that in study participants who had a heavy burden, such as families or caregivers of patients with chronic illness, forgiveness theory could increase subjective well-being. in their research, nashori et al. (2020) found that this increased forgiveness. neuroticism must be minimized, which aligns with the steps taken in forgiveness therapy in this study. among the steps taken in this forgiveness therapy is expressing discomfort. this phase helps reduce the level of neuroticism experienced by a person. in this forgiveness therapy, there was a family (caregiver) intervention with chronic illness in which there was a phase of disclosure of the condition and the discomfort felt, the deciding phase to forgive, the phase of forgiveness, and the deepening phase of the meaning of forgiveness itself (enright, 2001). this therapy can make someone share experiences, learn from the events faced by others, understand the way to more effective problem solving, cultivate empathy, and have goals and expectations in this life. as stated in the introduction, the novelty of this study is the research participants. the research participants were families or caregivers of patients with chronic illnesses. the content of forgiveness therapy was tailored to the research participants. implementing this therapy allows each individual to share diana, nashori, pihasniwati, indranata, & fitri | forgiveness therapy to improve subjective well-being among families of patients with chronic illness 130 international journal of islamic educational psychology, 4(1), 2023 stories and exchange experiences, especially unpleasant experiences in treating patients with chronic diseases. the disclosure phase makes the individual realize that the unpleasant conditions experienced are not only felt by themselves. it opens up the view that many people serve as family caregivers for sick family members. the therapy of forgiveness allows members who care for sufferers to adapt by enhancing existing social support (elliott, 2011). similarly, warsah (2020) found that in the discourse on positive psychology, forgiveness is important to instill in humans and must continue to be built because it positively impacts mental health, good relationships, physical health, and positive well-being. in islamic teachings, forgiveness is also taught so that it is continuously implanted properly. prophet muhammad saw has given an example that humans must always forgive and even pray for others for the pleasure of allah swt. therefore, both positive psychology and islam encourage humans to become forgiving individuals. at the time of disclosure, participants recognize a variety of emotions. each described the various emotions felt while caring for people with chronic diseases. they understand the negative effects caused when feelings of resentment, blame, and resentment are expressed. the effect is felt uncomfortable by each individual. this inconvenience makes them understand the less effective method. the ineffectiveness is shown by avoiding, silencing, and even getting lost in negative emotions. individuals were given the option to forgive. forgiving therapy builds mental and emotional well-being and promotes healthy relationships (akhtar & barlow, 2018). wijaya and widiyastuti (2019) stated that forgiveness would reduce negative emotions, characterized by a reduced desire to take revenge on or avoid the offender. to forgive means to accept the bitter reality that has ever happened and to make peace with it. on the other hand, azra (2017) showed supporting results, namely that forgiveness and subjective well-being indicate life satisfaction and dominant positive emotions. family members must understand the treatment of chronically ill patients correctly because family members must manage to deal with this stressful condition. the therapy of forgiveness for building family members has a more positive perspective, as corroborated by psychoeducation related to the effects of chronic disease. subjects look at the patient from a subjective point of view and understand the patient's condition. in this case, understanding includes what causes a person to behave in a way that makes the caregiver uncomfortable, such as anger, disappointment, yelling, and performing behaviors considered harmful. a new perspective can foster empathy in people with chronic diseases. this forgiveness process also impacts strong ties to subjective well-being, including a reduction in negative affect, positive emotions, positive relationships with others, spiritual growth, a greater sense of meaning and purpose in life, and an improved sense of empowerment (akhtar et al., 2017; prihantini et al., 2022). this condition will make chronic pain treatment feel a lot lighter (pausig, 2015). diana, nashori, pihasniwati, indranata, & fitri | forgiveness therapy to improve subjective well-being among families of patients with chronic illness 131 international journal of islamic educational psychology, 4(1), 2023 researchers observed that participants could explore and realize the benefits of the therapy. conclusion in this study, it was found that forgiveness therapy can improve subjective wellbeing in the families of patients with chronic illnesses. this is supported by the fact that the group that received the remission intervention therapy had higher subjective well-being scores compared to the group that did not receive the therapy. the study has several limitations. the first limitation is the number of study participants. the number of participants (families or caregivers of patients with chronic illness) is limited, with only 11 participants. standard quantitative research should involve a minimum of 30 research subjects. the next limitation is generalization. subject limitations have implications for the limited generalization of research results. the quasi-experiments in research are also another limitation. in this study, a quasi-experiment uses certain limitations, especially the common control of extraneous variables. based on the implementation and evaluation results, the researchers made some suggestions. first, forgiveness therapy improved subjective well-being in families with chronic diseases. it allows for further research to develop research with therapy on different subjects. if the next researcher is interested in continuing research on a family of chronic illnesses, you should meet directly with the family to establish rapport with them. in this phase of the approach, it takes time until it finally the subject is open to wanting to follow the therapy process. the approach should be initiated by introducing yourself or showing an id if the researcher has never met the patient. in subsequent studies, it is better to use variable controls such as stress levels, the severity of chronic illness, and family support. second, suggestions for research subjects are expected to develop knowledge of chronic pain suffered by family members. research subjects communicate with the officers or deliver patients during routine health control. third, a suggestion is for chronic disease management program managers. research has shown that forgiveness therapy can improve subjective well-being in families of patients with chronic illness, so it can provide psychological interventions for caregivers and families of patients with chronic illness. caregivers and families still need support to optimize their roles and stabilize the patient's health condition. references akhtar, s., dolan, a., barlow, j. (2017). understanding the relationship between state forgiveness and psychological well-being: a qualitative study. j relig health., 56(2), 450–463. https://doi.org/10.1007/s10943-016-0188-9 https://doi.org/10.1007/s10943-016-0188-9 diana, nashori, pihasniwati, indranata, & fitri | forgiveness therapy to improve subjective well-being among families of patients with chronic illness 132 international journal of islamic educational psychology, 4(1), 2023 akhtar, s. & barlow, j. (2016). forgiveness therapy for the promotion of mental well-being: a systematic review and meta-analysis. trauma, violence, and abuse, 19(1), 107-122. https://doi.org/10.1177/1524838016637079 akhyar, m., ifthiharfi, r., wahyuni, v., putri, m. a., putri, v. y., wildayati, w., & rafly, m. (2019). hubungan religiusitas dengan subjective well-being pada lansia di jakarta. jurnal ilmiah psikologi mind set, 10(02), 120126. https://doi.org/10.35814/mindset.v10i02.1236 azra, fn (2017). forgiveness dan subjective well-being dewasa awal atas perceraian orang tua pada masa remaja. psikoborneo, 5(3), 294-302. http://ejournals.unmul.ac.id/index.php/psikoneo/article/view/4412. azwar, s. (2019). reliability and validity. yogyakarta: pustaka pelajar. bintamur, b.f. (2020). the association between forgiveness and life satisfaction. proceedings of the 1st international conference on psychology (icpsy 2019), pages 174-180. retrieved from https://www.scitepress.org/papers/2019/94406/94406.pdf dezutter, j., toussaint, l., & leijssen, m. (2016). forgiveness, ego-integrity, and depressive symptoms in community-dwelling and residential elderly adults. journals of gerontology series b: psychological sciences and social sciences, 71(5), 786-797. https://doi.org/10.1093/geronb/gbu146 diener e, suh, e.m., lucas r.e., smith h. (1999). subjective well-being: three decades of progress. psychological bulletin 125(2), 276-302 elliott, b. a. (2011). forgiveness therapy: a clinical intervention for chronic disease. journal of religion and health, 50, 240–247. https://doi.org/10.1007/s10943-010-9336-9 enright, r. (2001). forgiveness is a choice. washington: american psychological association. fernández-capo, m., fernández, s. r., sanfeliu, m. g., benito, j. g., & worthington, e. l., jr. (2017). measuring forgiveness: a systematic review. european psychologist, 22(4), 247–262. https://doi.org/10.1027/10169040/a000303 fields, b., makaroun, l., rodriguez, k. l., robinson, c., forman, j., & rosland, a. (2020). caregiver role development in chronic disease: a qualitative study of informal caregiving for veterans with diabetes. chronic illness, 18(1), 193-205. https://doi.org/10.1177/1742395320949633 hagedoorn, e. i., paans, w., jaarsma, t., keers, j. c., schans, c. van der, & luttik, m. l. (2017). aspects of family caregiving as addressed in planned https://doi.org/10.1177/1524838016637079 https://doi.org/10.35814/mindset.v10i02.1236 http://e-journals.unmul.ac.id/index.php/psikoneo/article/view/4412 http://e-journals.unmul.ac.id/index.php/psikoneo/article/view/4412 https://www.scitepress.org/papers/2019/94406/94406.pdf https://doi.org/10.1093/geronb/gbu146 https://doi.org/10.1007/s10943-010-9336-9 https://doi.org/10.1027/1016-9040/a000303 https://doi.org/10.1027/1016-9040/a000303 https://doi.org/10.1177/1742395320949633 diana, nashori, pihasniwati, indranata, & fitri | forgiveness therapy to improve subjective well-being among families of patients with chronic illness 133 international journal of islamic educational psychology, 4(1), 2023 discussions between nurses, patients with chronic diseases and family caregivers : a qualitative content analysis. bmc nursing, 16(37), 1–10. https://doi.org/10.1186/s12912-017-0231-5 hizbullah, k., & mulyati, r. (2022). the role of gratitude and family support on psychological well-being of mothers with autistic children. international journal of islamic educational psychology, 3(1), 1-18. http://dx.doi.org/10.18196/ijiep.v3i1.13190 kaleta, k., & mróz, j. (2021). the effect of apology on emotional and decisional forgiveness: the role of personality. personality and individual differences, 168, 110310. https://doi.org/10.1016/j.paid.2020.110310 kartika, a.w., wiarsih, w., & permatasari, h. (2017). family with a chronic illness: adaptation and challenges. journal of nursing sciences, 5(2), 103–113. https://doi.org/10.21776/ub.jik.2017.005.02.1 kristaningrum, n. d., ramadhani, d. a., & hayati, y. s. (2021). correlation between the burden of family caregivers and health status of people with diabetes mellitus. journals of public health research, 10 (227), 1-6. retrieved from https://journals.sagepub.com/doi/pdf/10.4081/jphr.2021.2227 latipun. (2017). psikologi eksperimen. malang: ummpress. martire, l. m., & helgeson, v. s. (2017). close relationships and the management of chronic illness: associations and interventions. american psychologist, 72(6), 601. https://psycnet.apa.org/doi/10.1037/amp0000066 nashori, f. (2016). psychology of forgiveness. yogyakarta: insania cita nashori, f., iskandar, t. z., setiono, k., siswadi, a. g. p., & andriansyah, y. (2020). religiosity, interpersonal attachment, and forgiveness among the javanese population in yogyakarta, indonesia. mental health, religion & culture, 23(2), 99-112. https://doi.org/10.1080/13674676.2019.1646233 pate, t. (2016). families of children with chronic illness and the relational family model. the person and the challenges. the journal of theology, education, canon law and social studies inspired by pope john paul ii, 6(2), 57-65. retrieved from https://www.ceeol.com/search/article-detail?id=468038 pausig, d. (2015). caregiver burden track six essentials. texas: huntington's disease of america. prihantini, a., nashori, h.f., & rumiani. (2022). forgiveness therapy to improve the psychological well-being among woman victims of domestic violence. in marcus stuck, shukran abdul rahman, sonny andrianto, https://doi.org/10.1186/s12912-017-0231-5 http://dx.doi.org/10.18196/ijiep.v3i1.13190 https://doi.org/10.1016/j.paid.2020.110310 https://doi.org/10.21776/ub.jik.2017.005.02.1 https://journals.sagepub.com/doi/pdf/10.4081/jphr.2021.2227 https://psycnet.apa.org/doi/10.1037/amp0000066 https://doi.org/10.1080/13674676.2019.1646233 https://www.ceeol.com/search/article-detail?id=468038 diana, nashori, pihasniwati, indranata, & fitri | forgiveness therapy to improve subjective well-being among families of patients with chronic illness 134 international journal of islamic educational psychology, 4(1), 2023 bambang sumintono, muwaga musa (eds.), lecture notes in social dan humanities: frontiers research (p. 88-99). three house global service. rahmandani, a. (2015). pemaafan dan aspek kognitif dari stres pada mahasiswi jurusan kebidanan tingkat dua. jurnal psikologi undip 14 (2),118-128. https://doi.org/10.14710/jpu.14.2.118-128 revenson, t., & hoyt, m. a. (2018). chronic illness and mental health. encyclopedia of mental health, 2(1), 284-292. https://doi.org/10.1016/b9780-12-397045-9.00151-8 septarianda, e., malay, m.n., & ulfah, k. (2020). relationship between forgiveness and subjective well-being among orphanage adolescents. jurnal psikologi malahayati, 2(1), 83-91. http://dx.doi.org/10.33024/jpm.v2i1.2488 siregar, c. t., nasution, s. z., ariga, r. a., lufthiani, l., tanjung, d., & harahap, i. a. (2021, april). the role and function of family caring for family members with chronic disease in medan. in aip conference proceedings (vol. 2342, no. 1). aip publishing. https://doi.org/10.1063/5.0045438 somrongthong, r., hongthong, d., wongchalee, s., & wongtongkam, n. (2016). the influence of chronic illness and lifestyle behaviors on quality of life among older thais. biomed research international, 2016(2525941), 1-7. https://doi.org/10.1155/2016/2525941 sugiyono. (2019). method of educational research: quantitative and qualitative approach (metode penelitian pendidikan: pendekatan kuantitatif & kualitatif). bandung: alfabeta. swickert, r., robertson, s., & baird, d. (2015). age moderates the mediational role of empathy in the association between gender and forgiveness. current psychology, 35, 354-360. https://doi.org/10.1007/s12144-014-9300-z takwin, b., singgih, e. e., & panggabean, s. k. (2012). the role of selfmanagement in increasing subjective well-being of dki jakarta’s citizens. makara human behavior studies in asia, 16(1), 1-8. toledano-toledano, f., & luna, d. (2020). the psychosocial profile of family caregivers of children with chronic diseases: a cross-sectional study. biopsychosocial medicine, 14(1), 1-9. warsah, i. (2020). forgiveness viewed from positive psychology and islam. islamic guidance and counseling journal, 3(2), 108-121. https://doi.org/10.25217/igcj.v3i2.878 . https://doi.org/10.14710/jpu.14.2.118-128 https://doi.org/10.1016/b978-0-12-397045-9.00151-8 https://doi.org/10.1016/b978-0-12-397045-9.00151-8 http://dx.doi.org/10.33024/jpm.v2i1.2488 https://doi.org/10.1063/5.0045438 https://doi.org/10.1155/2016/2525941 https://doi.org/10.1007/s12144-014-9300-z https://doi.org/10.25217/igcj.v3i2.878 diana, nashori, pihasniwati, indranata, & fitri | forgiveness therapy to improve subjective well-being among families of patients with chronic illness 135 international journal of islamic educational psychology, 4(1), 2023 widhigdo, j. c., & erawan, e. (2020). gambaran subjective well-being pada wanita yang berada pada tahap pasca mastektomi kanker payudara dan tidak menikah. experientia: jurnal psikologi indonesia, 6(2), 45-56. https://doi.org/10.33508/exp.v6i2.2720 wijaya, yd. & widiyastuti, m. (2019). forgiveness therapy to improve subjective well-being of woman victims of sexual harassment. in proceedings of the 1st international conference on health (icoh 2019), pages 257-260. retrieved from https://digilib.esaunggul.ac.id/public/ueuarticle-17356-5_0574.pdf https://doi.org/10.33508/exp.v6i2.2720 https://digilib.esaunggul.ac.id/public/ueu-article-17356-5_0574.pdf https://digilib.esaunggul.ac.id/public/ueu-article-17356-5_0574.pdf _______________________________________________ international journal of islamic educational psychology vol. 3, no. 2, december 2022 doi: http://dx.doi.org/10.18196/ijiep.v3i2.15613 the state of loneliness among migrating students: the effect of psychological well-being and religiosity mahadewi laksmidara, fuad nashori* universitas islam indonesia, indonesia *corresponding email: fuadnashori@uii.ac.id citation: laksmidara, m. & nashori, f. (2022). the state of loneliness among migrating students: the effect of psychological well-being and religiosity. international journal of islamic educational psychology, 3(2), 172-187. http://dx.doi.org/10.18196/ijiep.v3i2.15613 a r t i c l e i n f o a b s t r a c t article history received : 06/09/2022 revised : 28/11/2022 accepted : 06/12/2022 being separated from their parents causes many migrating students to experience loneliness, not to mention their age range is prone to it. therefore, this study aims to determine the effect of psychological well-being and religiosity on loneliness and isolation in migrating students using ex post facto quantitative research methods. respondents to this study were active 213 migrating students in several universities in yogyakarta special religion, indonesia. their ages ranged from 18 to 24 years old. the measuring instruments used were ucla loneliness version 3 (α 0.942), the psychological wellbeing scale (α 0.776), and the centrality of religiosity scale (α) 0.876). the data analysis technique used was multiple regression. the results indicated a significant negative effect of psychological well-being on loneliness and no significant negative impact of religiosity on loneliness in migrating students. psychological well-being and religiosity contributed 58.2% to influencing the loneliness variable. the main conclusion this study is psychological well-being makes migrating students experience less loneliness when they are far away from their hometowns. keywords: loneliness, migrating students, psychological well-being, religiosity copyright © 2022 ijiep this work is licensed under a cc by-sa 4.0 international license. http://dx.doi.org/10.18196/ijiep.v3i2.15613 mailto:fuadnashori@uii.ac.id http://dx.doi.org/10.18196/ijiep.v3i2.15613 http://creativecommons.org/licenses/by-sa/4.0/ https://creativecommons.org/licenses/by-sa/4.0/ laksmidara & nashori | the state of loneliness among migrating students: the effect of psychological well-being and religiosity 173 international journal of islamic educational psychology, 3(2), 2022 introduction individual interactions occur in various contexts, such as family, peers, or organizations. interaction with family is considered the most important. even so, certain circumstances prevent individuals from having high-frequency and quality interactions. one reason is that individuals, in this case, students, undergo higher education by migrating outside their area. by migrating, they have to live away from home or family for a relatively uncertain period to complete their education. they are usually called migrating students. the ministry of education and culture (halim & dariyo, 2016) defined them as students who migrate to study at tertiary institutions outside their area. students choose to go abroad due to the uneven education quality in various indonesian regions. after all, higher education institutions with good quality are only concentrated in a few areas, especially java. irawati (2013) confirmed that one of the reasons students migrate is to obtain an adequate education. another reason is to gain experience and challenges. living away from parents is seen as a means of increasing independence. living overseas allows individuals to gain experience in intercultural interactions, which can increase intercultural sensitivity. according to sholik et al. (2016), wandering is an individual's departure from the place of origin where the individual grew up to another area to live life or seek experience. furthermore, migrating students will leave their hometowns to live their own life without any family beside them (fauzia et al., 2021). in this study, students are said to migrate while studying in another province. ideally, even though they are away from home, students can still make good adjustments. they are expected to mingle immediately with their friends and carry out their college assignments well (nashori, 2010). in reality, being away from home and being separated from family and friends can be, for most people, the cause of their loneliness. nurlayli and hidayati (2014) found that 40 out of 50 students who lived separately from their families felt lonely. saputri et al. (2012) also found that 60% of 30 overseas students aged 18-21 from bangka experienced loneliness in the high category. in 2018, the australian psychological society and swinburne university of technology revealed that ages 18-25 are the most often experiencing loneliness. in the early stages of moving to overseas areas, students experience problems of discomfort in their new environment, which can affect them physically and emotionally as a reaction to moving to a new environment (devinta et al., 2015). according to halim and dariyo (2016), loneliness is one of the effects of migrating. migrating students experience loneliness because of various transitions in their lives, namely being away from their families, taking higher education, living in a new society, and having different expectations. aspects of loneliness itself, according to russel (1996), include loneliness trait (lonely experienced by individuals because of the individual's personality, namely having less self-confidence and having a fear of strangers), social desirability laksmidara & nashori | the state of loneliness among migrating students: the effect of psychological well-being and religiosity 174 international journal of islamic educational psychology, 3(2), 2022 (events where individuals experience loneliness because individuals do not get the desired social life in his life or environment), and depression (events where individuals experience loneliness because there are disturbing feelings such as feeling depressed, sad, unenthusiastic, feeling worthless and focusing on the failures that the individual is experiencing). loneliness is an individual's reaction when they do not get social relationships or the relationships they have are unfamiliar or not following what they want. in general, loneliness is a condition that arises when individuals feel a lack of close relationships with other people, so they cannot meet the need for intimacy. cacioppo and cacioppo (2014) stated that loneliness could interfere with physical, cognitive, and mental well-being. prasetio et al. (2019) also noted that loneliness in new students could present symptoms of emotional and mental disorders. richard et al. (2017) showed that loneliness could be a factor in depression, so if the loneliness felt by an individual is greater, it can lead to depression. richard et al. (2017) also revealed that individuals who experienced loneliness within the limits specified in the study reported chronic disease more often than individuals who did not. matthews et al. (2016) explained that individuals with early adulthood are more likely to experience loneliness. when individuals experience loneliness, as revealed by agarwal et al. (2014), what happens is that individuals experience low self-esteem, excessive shame, and a low ability to adapt to social environments. those in emerging adulthood especially experience the risk of loneliness. luning and pijpers (2017) found that college students have a fairly high risk of experiencing loneliness due to increased social demands and feelings of homesickness. individuals who experience loneliness negatively view themselves, others, and their environment. they also have low self-esteem and are pessimistic, helpless, disliked, and unappreciated. in addition, it has a deficiency in social skills. miller et al. (2007) stated that loneliness occurs due to various factors. one important factor is inadequate individual social relations. here the individual shows a negative attitude toward others. individuals are also not skilled in establishing social relationships. heinrich and gullone (2006) said that in humans, there is a need to belong to a certain group. if this need for affiliation is not met, feelings of loneliness will arise, affecting mental health and psychological well-being. psychological well-being is one of the important factors that influence low loneliness. opree et al. (2018) stated that psychological well-being is an individual's ability and evidence of the individual's potential in the long term. according to ryff (2013), psychological well-being has six dimensions, namely environmental mastery (competence in managing the environment, setting up complex controls on external activities, using opportunities effectively, being able to choose, and creating contexts that suit individual needs and values. personal growth (a feeling of being able to go through stages of development, laksmidara & nashori | the state of loneliness among migrating students: the effect of psychological well-being and religiosity 175 international journal of islamic educational psychology, 3(2), 2022 being open to new experiences, being aware of one's potential, and making improvements to one's life at any time), purpose in life (beliefs that give a feeling that there is purpose and meaning in his life, whether from the past or currently living), self-acceptance (recognizing and accepting various positive and negative aspects of himself, and positive feelings about past lives), autonomy (skills in making his own and independent decisions, being able to resist pressure social in thinking and behaving with good efforts, behaving according to standards the value of the individual, and evaluate themselves with personal standards), and positive relations with other (individual skills in carrying out intimate interpersonal relationships and trust each other). halim and dariyo (2016) showed that psychological well-being could predict loneliness. individuals who have good psychological well-being can create a positive and balanced life. halim and dariyo's research was conducted on students from various regions studying in jakarta. in contrast to students from jakarta, who have a more individualistic socio-cultural setting, this research was conducted in yogyakarta, which has a javanese socio-cultural background. as is known, javanese culture is known as a culture that upholds hospitality and places great importance on harmony. it is interesting to know whether students who study in cities with a lonely-friendly cultural setting are also influenced by their psychological well-being. subsequent empirical findings in different locations, as presented by ergin et al. (2022), ntozini and abdullahi (2021), and rantepadang and gery (2020) show that the higher the psychological well-being of an individual, the lower the loneliness of the individual. besides psychological well-being, religiosity also influences loneliness (rahmi et al., 2015; upenieks, 2022). religiosity plays a major role in individual life. religiosity can provide hope when individuals are hopeless. according to ancok and suroso (2018), religiosity is based on various dimensions of ritual or worship behavior and other activities motivated by supernatural powers. furthermore, huber and huber (2012) divide the aspect of religiosity into five different elements, namely: a) intellectual or general knowledge (individual's broad knowledge of their religion, where individuals can explain their views on god, religion, and religion), ideology (individual beliefs relating to the existence and meaning of life, as well as the relationship between god and humans), public practice (worship performed by individuals and manifested in their participation in rituals, ceremonies, and religious activities), private practice (worship executed by individuals by demonstrating in devoting themselves to god in activities, worship, and ways that are carried out alone), and religious experience (the experience of individual direct contact with god, where the incident affects the individual emotionally). pratiwi and mashoedi's (2011) research on first-year students showed that the higher the religiosity, the lower the feeling of loneliness. rahmi et al. (2015) and upenieks's (2022) studies on elderly subjects proved a negative and significant relationship between religiosity and loneliness. the more religious the individual laksmidara & nashori | the state of loneliness among migrating students: the effect of psychological well-being and religiosity 176 international journal of islamic educational psychology, 3(2), 2022 is, the lower the level of loneliness that individual has. the difference between this research and the studies above is the setting of migrating students. in contrast, pratiwi and mashoedi (2011) used first-year students, rahmi et al. (2015) studied elderly subjects, and upenieks' (2022) research used later laide respondents. it is interesting to study whether the results of this study will be the same or different from previous studies. thus, this study aims to determine whether psychological well-being and religiosity affect loneliness in students studying in yogyakarta who migrate. methods research design this study implemented an ex post facto design, a research conducted to examine the facts that have occurred and then make retrospective observations about the factors that can cause these events to arise. this research was not done using manipulation as is usually done in experimental research. research subject the subjects in this study were 213 active migrating students in several universities in yogyakarta special religion. the criteria were active students, coming from outside the special region of yogyakarta, aged 18-24, and not living with their parents, meaning the subject lived in yogyakarta alone, such as in boarding houses or dormitories. the selection of ages 18-24 in this study was since age 18 is the initial age for subjects entering college, while 24 is the normal age for graduating. data collection method the data collection method is a step taken by researchers in collecting data (arikunto, 2010). data was collected using the loneliness scale, the psychological well-being scale, and the religiosity scale. the loneliness scale used in this study aimed to determine the loneliness level felt by migrating students. the measuring instrument used was ucla loneliness 3, designed by russell (1996) and adapted by researchers by translating english into indonesian. the aspects of loneliness revealed in this study include personality, social desirability, and depression. examples of two items used are "i feel that i am often left out" and "i feel that i feel distant from people." the assessment is very appropriate (5 points), appropriate (4), neutral (3), not suitable (2), and very inappropriate (1) for favorable items. the results showed that 20 items on the loneliness scale passed. the item-total correlation coefficient showed a value of 0.401 – 0.796, and cronbach's alpha (α) coefficient is 0.942. the researchers modified the psychological wellbeing scale compiled by ryff and singer (2008). its aspects include self-acceptance, positive relationships with others, autonomy, having a purpose in life, personal growth, and mastery of the laksmidara & nashori | the state of loneliness among migrating students: the effect of psychological well-being and religiosity 177 international journal of islamic educational psychology, 3(2), 2022 environment. examples of items used are "in general, i feel responsible for the situation in which i live" and "i am good at managing responsibilities in everyday life." the assessment is very appropriate (5 points), appropriate (4), neutral (3), not suitable (2), and very inappropriate (1) for favorable items. the analysis of the psychological well-being scale showed that out of 18 items, 7 were declared invalid because they had a corrected item-total correlation of less than 0.30. of the 11 items that passed, the item-total correlation coefficient was obtained from 0.301 to 0.639, and the coefficient value of cronbach's alpha (α) was 0.776. the religiosity scale determined the level of religiosity of migrating students. this study used the centrality of religiosity scale (crs) created by huber and huber (2012). the aspects measured through the religiosity scale were intellectual, ideological, worship practices, public practices, and religious experience. this religiosity scale was compiled using the likert scale model. research items include "i am interested in learning more about religion" and "i think participating in religious services is important." the assessment is very appropriate (5 points), appropriate (4), neutral (3), not suitable (2), and very inappropriate (1) for favorable items. the results of the religiosity scale analysis showed 15 items. one item was declared invalid because it had a corrected itemtotal correlation coefficient of less than 0.30. after item number 7 was deleted and 14 items remained, the item-total correlation coefficient was 0.395 – 0.695, and cronbach's alpha (α) coefficient was 0.876. data analysis method the data analysis method used in processing the data in this study was a quantitative analysis using statistical techniques of multiple linear regression analysis. this analysis technique was used to see if there was a relationship between several variables, and then a different test was carried out to see if there was an effect. the multiple linear regression analysis techniques is the dependent variable with one or more independent variables to predict the population mean or the dependent variable's average value based on the independent variable's value. assumption tests were carried out by linearity tests, normality tests, multicollinearity tests, and heteroscedasticity tests (purbani & santoso, 2013). the analysis was carried out with the help of the spss (statistic product and service solution) version of ibm spss statistics 2.3. for the windows evaluation version. result and discussion result the following is the result of multiple linear regression analysis. the analysis includes the coefficient of determination test, partial t-test, and simultaneous ftest. the coefficient of determination test aims to determine how far the model's ability to explain variations in the dependent variable is. the test results for the coefficient of determination have values ranging between zero and one. if the value is close to one, the independent variable provides almost all the laksmidara & nashori | the state of loneliness among migrating students: the effect of psychological well-being and religiosity 178 international journal of islamic educational psychology, 3(2), 2022 information needed to predict the variation of the dependent variable. conversely, if it has a value close to 0, then the model's ability to explain the variable is very limited. table 1. determination coefficient test results model r r square adjusted r square std. error of the estimate 1 0.763 0.582 0.578 10.69362 table 1 shows that the coefficient value is close to 1 of 0.763, meaning that the relationship between the independent and dependent variables is 76.3%. while the value of the coefficient of determination 1 is 0.582, meaning that the contribution or contribution of psychological well-being and religiosity to loneliness is 58.2%. the remaining 41.8% comes from other variables not measured in this study. the partial t-test in this study aims to test whether the independent variables partially or individually affect the dependent variable. the partial t-test has a sig value <0.05, so the independent variables significantly affect the dependent variable. meanwhile, if it has a sig value > 0.05, the independent variable has no significant effect on the dependent variable. table 2. partial t-test results variable b (coefficient) beta sig description psychological well-being -0.735 -14.865 0.000 accepted religiosity -0.060 -1.218 0.224 not accepted table 2, in the partial t-test, shows that the psychological well-being variable has a significant value of 0.000 (p <0.05), the value is -14.865 (1.652142>). hence, psychological well-being partially has a negative and significant effect on loneliness. at the same time, the religiosity variable has an important value of 0.224 (p <0.05) and a value of -1.218 (1.652142 > p). hence, religiosity does not negatively and significantly affect loneliness. the simultaneous f-test in this study aims to determine whether or not an accompanying effect is given to the dependent variable to the independent variable. the simultaneous f-test has the following criteria. if the significance value is <0.05, then there is a simultaneous influence of the dependent variable on the independent variable. meanwhile, if the data obtains a significance value of > 0.05, the dependent variable does not affect the independent variable. in addition, the value of the simultaneous f test can also be known by comparing the value with the value. value is determined by the statistical table, namely significance 0.05, value = (k-1) and value = (n-k), and k is the sum of the number laksmidara & nashori | the state of loneliness among migrating students: the effect of psychological well-being and religiosity 179 international journal of islamic educational psychology, 3(2), 2022 of independent and dependent variables. at the same time, n is the number of respondents. table 3. simultaneous f-test results model sun of squares df mean square f sig. regression 33425.723 2 16712.862 146.151 0.000 residual total 24014.230 57439.953 210 212 114.353 based on table 3 above, the simultaneous f-test in this study has a significant value of 0.000 (p = <0.05). psychological well-being and religiosity simultaneously or jointly affect loneliness in students migrating. based on the results of hypothesis testing, the partial t-test shows a significant negative relationship between psychological well-being and loneliness among students who migrated. hence, the first hypothesis in this study is accepted. meanwhile, the partial t-test conducted on religiosity and loneliness shows that religiosity partially does not negatively affect loneliness. hence, the second hypothesis in this study is rejected. furthermore, the simultaneous f-test found that the results of psychological well-being and religiosity simultaneously or jointly affect loneliness in students who migrate. hence, the third hypothesis in this study is accepted. in this study, additional analysis was carried out, namely the aspect correlation and difference tests. the aspect correlation test in this study aims to determine whether the aspects in the independent variable, namely psychological wellbeing, influence the dependent variable or loneliness. the correlation test in this research can be correlated if it has a significance value (p) <0.05. it is considered uncorrelated if it has a significance value (p) > 0.05. the level of attachment to the relationship between variables can be seen from the correlation coefficient (r) value. the following are the results of the aspect correlation test on the independent variables with the dependent variable. table 4. correlation test results of aspects of psychological well-being and loneliness variable correlation coefficient (r) significance (p) description self-acceptance with loneliness -0.689 0.000 correlated positive relationship with loneliness -0.715 0.000 correlated independence with loneliness -0.503 0.000 correlated environmental mastery with loneliness -0.187 0.006 correlated the purpose of living with loneliness -0.289 0.000 correlated personal development with loneliness -0.432 0.000 correlated table 4 shows that the correlation test results with aspects of self-acceptance with loneliness are negatively correlated, indicated by the acquisition of a value of 0.000 (p <0.05) and a correlation coefficient (r) of -0.689. then the aspect of the laksmidara & nashori | the state of loneliness among migrating students: the effect of psychological well-being and religiosity 180 international journal of islamic educational psychology, 3(2), 2022 positive relationship with loneliness has a negative correlation, indicated by the acquisition of a value of 0.000 (p <0.05) and a correlation coefficient (r) of -0.715. furthermore, the aspect of independence and loneliness has a negative correlation, indicated by the acquisition of 0.000 (p <0.05) and a coefficient value of -0.503. then on the aspect of environmental mastery with loneliness, there is a negative correlation, indicated by the acquisition of a value of 0.006 (p <0.05) and a coefficient value of -0.187. aspects of life goals with loneliness have a negative correlation, indicated by the acquisition of a value of 0.000 (p <0.05) and a coefficient value of -0.289. after that, there is a negative correlation in personal development with loneliness, indicated by the acquisition of 0.000 (p <0.05) and a coefficient value of -0.432. discussion based on the results, psychological well-being significantly affected loneliness in college students, aligning with studies that several experts have conducted. therefore, this study supports the research's theory and results that psychological well-being affects loneliness. halim and dariyono (2016), rantepadang and gery (2020), simanjuntak et al. (2021), ntozini and abdullahi (2021), and ergin et al. (2021) showed a significant negative relationship between psychological well-being and loneliness. these studies were conducted on overseas students (rantepadang & gery, 2020; halim & dariyo, 2016) and students in general (simanjuntak et al., 2021); elderly (ergin et al., 2022; ntozini & abdullahi, 2021). the results of this study and some of the studies above further confirmed n effect of subjective well-being on loneliness. the higher the psychological well-being of an individual, the lower the perceived loneliness. if the individual has low psychological well-being, the loneliness that the individual feels will be high. the correlation test results determined the effect of each aspect of psychological well-being on loneliness. the results showed that all aspects of psychological well-being had a negative and significant correlation with loneliness. positive relationships or relations with others had the highest value on psychological well-being. these findings indicated that positive relationships with others played the most important role in reducing loneliness among overseas students. simanjuntak et al. (2021) found that positive relationships with others were the strongest aspect contributing to reducing loneliness. myers (2010) states that loneliness is a condition in which social relations are less meaningful than expected. therefore, overseas students do not have positive relationships with other people because social relations are meaningless. overseas students who have highly positive relationships with other people can reduce feelings of the loneliness felt by individuals. the self-acceptance aspect of psychological well-being also had a negative and significant correlation with loneliness. kong et al. (2021) revealed that college students had a negative relationship between self-acceptance and loneliness. laksmidara & nashori | the state of loneliness among migrating students: the effect of psychological well-being and religiosity 181 international journal of islamic educational psychology, 3(2), 2022 according to kong et al. (2021), individuals who have positive self-acceptance will have realistic expectations of their situation, respect themselves, and be able to improve themselves compared to individuals who have low self-acceptance will range from feeling lonely. the next aspect of psychological well-being, independence, is also negatively and significantly correlated with loneliness. independence is an individual's skill in making decisions, being independent, and resisting social pressure in thinking and behaving. henning et al. (2021) revealed that the higher the independence, the lower the loneliness. furthermore, on the aspect of environmental mastery with loneliness, environmental mastery had a negative and significant correlation. stickley et al. (2013) stated that individuals competent in mastering the environment experience considerable loneliness. aspects of life goals and loneliness had a negative and significant correlation. the purpose of life can guide individuals in choosing a place to live, support environmental mastery, and build relationships with people (ryff, 2013). neville et al. (2018) showed that life goals were negatively correlated with loneliness. the aspect of personal development with loneliness also had a negative and significant correlation. according to compton and hoffman (2013), selfdevelopment is an individual's ability to explore one's potential and develop it and individual openness in dealing with new experiences. if the individual has a large aspect of personal development, he does not experience loneliness. in addition, the results of this study indicated no correlation between religiosity and loneliness. the results of this study are not in line with the research of pratiwi and mashoedi (2011), ismail and soha (2012), rahmi et al. (2015), and upinieks (2022) found that religiosity is negatively related to loneliness among students who migrate. even so, the results of this study support the results of research by purwono and french (2016), showing no relationship between religiosity and loneliness. the results of this study and several previous studies showed no consistency in the results of empirical research that religiosity influences loneliness. the inconsistent results of this study indicated that the religiosity factor was not essential and influenced the low level of loneliness in early adulthood. then on the three variables in the sex group, there was no significant difference based on the sex group. febriani (2021) revealed differences in loneliness in terms of gender. however, fikrie et al. (2019) found no significant difference in loneliness based on gender. furthermore, in the well-being variable based on gender groups in izzati and mulyana's (2021) study, there are differences in psychological well-being between men and women. then, ramadhani et al. (2016) found no significant differences in psychological well-being based on gender. then, on the religiosity variable based on gender group. ismail (2009) showed significant differences between men and women in religiosity. in this laksmidara & nashori | the state of loneliness among migrating students: the effect of psychological well-being and religiosity 182 international journal of islamic educational psychology, 3(2), 2022 study, women had a higher level of religiosity than men. then supriyadi et al. (2021) found no significant difference in religiosity based on gender. overall, in this study, there were deficiencies during the research. the drawback was that data collection was carried out online, thus making researchers unable to directly supervise respondents in filling out the questionnaire. this issue allowed respondents to fill out the questionnaire in earnest. then, in a sample that was not representative of gender, there were more female subjects than male subjects. in addition, the items used were favorable in the third variable, allowing respondents to carry out social desirability. then, researchers also did not carry out social desirability control on the measuring instruments used. conclusions based on the results, psychological well-being negatively and significantly affected loneliness among migrating students. that is, the higher the psychological well-being possessed by migrating students, the lower the loneliness. religiosity did not affect loneliness. furthermore, psychological well-being and religiosity simultaneously affected loneliness in migrating students. the higher the psychological well-being and religiosity possessed by migrating students, the lower the loneliness. there are numerous implications of this research. first, it is important to optimize migrating students’ well-being in order to prevent them from experiencing loneliness. then, in addition to the fact that students have to strive for this, campus leaders are expected to assist, given their strategic position. to ensure that international kids are in small groups with their elder siblings and classmates and attain psychological well-being, campus leaders must develop certain programs/activities. second, when collecting the data, it is crucial to make sure that participants are free from social desirability. various control measures are required to prevent any social desirability. third, it is essential to conduct further research on unproven hypotheses about how religiosity affects loneliness. the adolescent, young adult, and middle adult age groups should be involved in this research. references agarwal, j., mishra, b., srivastava, s., srivastava, r., & pandey, a. (2014). virulence determinants in escherichia coli associated with recurrent cystitis in sexually active women. microbial pathogenesis, 74, 38–41. https://doi.org/10.1016/j.micpath.2014.07.004 ancok, d., & suroso, f. n. (2018). psikologi islami: solusi islam atas problem-problem psikologi (cetakan viii). pustaka pelajar. https://doi.org/10.1016/j.micpath.2014.07.004 laksmidara & nashori | the state of loneliness among migrating students: the effect of psychological well-being and religiosity 183 international journal of islamic educational psychology, 3(2), 2022 arikunto, s. (2010). prosedur penelitian suatu pendekatan praktek. rineka cipta. cacioppo, j. t., & cacioppo, s. (2014). social relationship and health: the toxic effects of perceived social isolation. social and personality psychology compass, 8(2), 58–72. https://doi.org/10.1111/spc3.12087. compton, w. c., & hoffman, e. (2013). positive psychology: the science of happiness and flourishing (2nd ed). wadsworth. devinta, m., hidayah, n., grendi, d., & uny, h. (2015). fenomena culture shock (gegar budaya) pada mahasiswa perantauan di yogyakarta. jurnal pendidikan sosiologi, 5(3), 1-15. retreved from https://journal.student.uny.ac.id/ojs/index.php/societas/article/view /3946 ergin, e., yildirim, d., yildiz, c. ç., & usenmez, s. y. (2022). the relationship of death anxiety with loneliness and psychological well-being in the elderly living in a nursing home. omega journal of death and dying, 0(0). https://doi.org/10.1177/00302228221106054 fauzia, n., asmaran, a., & komalasari, s. (2021). dinamika kemandirian mahasiswa perantauan. jurnal al-husna, 1(3), 167-181. https://doi.org/10.18592/jah.v1i3.3918 febriani, z. (2021). perbedaan tingkat kesepian pada remaja ditinjau dari jenis kelamin. jurnal pendidikan tambusai, 5(3), 7032–7037. https://doi.org/10.31004/jptam.v5i3.2055 fikrie, f., ariani, l., & hermina, c. (2019). perbedaan kesepian pada mahasiswa tahun pertama dan kedua. naskah prosiding temilnas xi ippi. 242-247. retrieved from https://psychologyforum.umm.ac.id/files/file/prosiding%20ippi%2020 19/29_%20naskah%20242-247.pdf halim, c. f., & dariyo, a. (2016). hubungan psychological well-being dengan loneliness pada mahasiswa yang merantau. jurnal psikogenesis, 4(2), 170– 181. https://doi.org/10.24854/jps.v4i2.344 heinrich, l. m., & gullone, e. (2006). the clinical significance of loneliness: a literature review. clinical psychology review, 26(6), 695–718. https://doi.org/10.1016/j.cpr.2006.04.002 henning, g., segel-karpas, d., bjälkebring, p., & berg, a. i. (2021). autonomy and loneliness – longitudinal withinand between-person associations https://doi.org/10.1111/spc3.12087 https://journal.student.uny.ac.id/ojs/index.php/societas/article/view/3946 https://journal.student.uny.ac.id/ojs/index.php/societas/article/view/3946 https://doi.org/10.1177/00302228221106054 https://doi.org/10.18592/jah.v1i3.3918 https://doi.org/10.31004/jptam.v5i3.2055 https://psychologyforum.umm.ac.id/files/file/prosiding%20ippi%202019/29_%20naskah%20242-247.pdf https://psychologyforum.umm.ac.id/files/file/prosiding%20ippi%202019/29_%20naskah%20242-247.pdf https://doi.org/10.24854/jps.v4i2.344 https://doi.org/10.1016/j.cpr.2006.04.002 laksmidara & nashori | the state of loneliness among migrating students: the effect of psychological well-being and religiosity 184 international journal of islamic educational psychology, 3(2), 2022 among swedish older adults. aging & mental health, 26(12), 2416-2423. https://doi.org/10.1080/13607863.2021.2000937 huber, s., & huber, o. w. (2012). the centrality of religiosity scale (crs). religions, 3(3), 710–724. https://doi.org/10.3390/rel3030710 irawati, d. (2013). faktor-faktor karakteristik yang berpengaruh terhadap pelaksanaan perilaku hidup bersih dan sehat di desa tangunan kecamatan puri kabupaten mojokerto. hospital majapahit, 5(2), 120–134. retrieved from https://ejournal.stikesmajapahit.ac.id/index.php/hm/article/view/84 ismail, w. (2009). analisis komparatif perbedaan tingkat religiusitas siswa di lembaga pendidikan pesantren, man, dan smun. lentera pendidikan : jurnal ilmu tarbiyah dan keguruan, 12(1), 87–102. https://doi.org/10.24252/lp.2009v12n1a7 ismail, z., & soha, d. (2012). religiosity and psychological well-being. international journal of business and social science, 3(11), 20–28. retrieved from http://www.ijbssnet.com/journals/vol_3_no_11_june_2012/3.pdf izzati, u. a., & mulyana, o. p. (2021). perbedaan jenis kelamin dan status pernikahan dalam kesejahteraan psikologis guru. psychocentrum review, 3(1), 63–71. https://doi.org/10.26539/pcr.31567 kong, l., gao, z., xu, n., shao, s., ma, h., he, q., zhang, d., xu, h., & qu, h. (2021). the relation between self-stigma and loneliness in visually impaired college students: self-acceptance as mediator. disability and health journal, 14(2). https://doi.org/10.1016/j.dhjo.2020.101054 luning, s., & pijpers, r. j. (2017). governing access to gold in ghana: in-depth geopolitics on mining concessions. africa, 87(4), 758–779. https://doi.org/10.1017/s0001972017000353 matthews, t., danese, a., wertz, j., odgers, c. l., ambler, a., moffitt, t. e., & arseneault, l. (2016). social isolation, loneliness and depression in young adulthood: a behavioural genetic analysis. social psychiatry and psychiatric epidemiology, 51(3), 339–348. https://doi.org/10.1007/s00127-016-1178-7 miller, r. s., perlman, d., & brehm s. s. (2007). intimate relationship (4th ed). mcgraw hill. myers, d. g. (2010). social psychology (10th ed.). mcgraw-hill. nashori, f. (2010). dinamika universitas islam. insania cita. https://doi.org/10.1080/13607863.2021.2000937 https://doi.org/10.3390/rel3030710 https://ejournal.stikesmajapahit.ac.id/index.php/hm/article/view/84 https://doi.org/10.24252/lp.2009v12n1a7 http://www.ijbssnet.com/journals/vol_3_no_11_june_2012/3.pdf https://doi.org/10.26539/pcr.31567 https://doi.org/10.1016/j.dhjo.2020.101054 https://doi.org/10.1017/s0001972017000353 https://doi.org/10.1007/s00127-016-1178-7 laksmidara & nashori | the state of loneliness among migrating students: the effect of psychological well-being and religiosity 185 international journal of islamic educational psychology, 3(2), 2022 neville, s., adams, j., montayre, j., larmer, p., garrett, n., stephens, c., & alpass, f. (2018). loneliness in men 60 years and over: the association with purpose in life. american journal of men’s health, 12(4), 730–739. https://doi.org/10.1177/1557988318758807 ntozini, a. & abdullahi, a. a. (2021). loneliness and psychological well-being among the elderly in buffalo city, south africa. journal of psychology in africa, 31(4), 383-389. https://doi.org/10.1080/14330237.2021.1952700 nurlayli, r. k., & hidayati, d. s. (2014). kesepian pemilik hewan peliharaan yang tinggal terpisah dari keluarga. jurnal ilmiah psikologi terapan, 02(1), 21–35. http://dx.doi.org/10.1016/j.biochi.2015.03.025% opree, s. j., buijzen, m., & reijmersdal, e. a. van. (2018). development and validation of the psychological well-being scale for children (pwb-c). societies, 8(1), 18. https://doi.org/10.3390/soc8010018 prasetio, c. e., rahman, t. a., & triwahyuni, a. (2019). gangguan mental emosional dan kesepian pada mahasiswa baru. mediapsi, 5(2), 97–107. https://doi.org/10.21776/ub.mps.2019.005.02.4 pratiwi, m., & mashoedi, s. f. (2011). hubungan religiusitas dan kesepian pada mahasiswa baru yang berasal dari luar daerah. jurnal ilmiah psikologi mind set, 2(2), 129–134. retrieved from https://journal.univpancasila.ac.id/index.php/mindset/article/view/2 51 purbani, v. h., & santoso, s. b. (2013). analisis pengaruh persepsi harga, kualitas produk, diferensiasi produk, kualitas layanan, dn promosi terhadap keputusan pembelian (studi pada konsumen larissa aesthetic center semarang). diponegoro journal of management, 2(3), 1–9. https://ejournal3.undip.ac.id/index.php/djom/article/view/3233/3166 purwono, u., & french, d. c. (2016). depression and its relation to loneliness and religiosity in indonesian muslim adolescents. mental health, religion and culture, 19(3), 218–228. https://doi.org/10.1080/13674676.2016.1165190 rahmi, f., ibrahim, i., & rinaldi, r. (2015). religiusitas dan kesepian pada lansia pwri cabang kopeindag sumatra barat. jurnal antropologi : isu-isu sosial budaya, 17(2). 175-185. https://doi.org/10.25077/jantro.v17.n2.p175185.2015 ramadhani, t., djunaedi, d. & sismiati, a. s. (2016). kesejahteraan psikologis (psychological well-being) siswa ang orangtuanya bercerai. jurnal https://doi.org/10.1177/1557988318758807 https://doi.org/10.1080/14330237.2021.1952700 http://dx.doi.org/10.1016/j.biochi.2015.03.025%25 https://doi.org/10.3390/soc8010018 https://doi.org/10.21776/ub.mps.2019.005.02.4 https://journal.univpancasila.ac.id/index.php/mindset/article/view/251 https://journal.univpancasila.ac.id/index.php/mindset/article/view/251 https://ejournal3.undip.ac.id/index.php/djom/article/view/3233/3166 https://doi.org/10.1080/13674676.2016.1165190 https://doi.org/10.25077/jantro.v17.n2.p175-185.2015 https://doi.org/10.25077/jantro.v17.n2.p175-185.2015 laksmidara & nashori | the state of loneliness among migrating students: the effect of psychological well-being and religiosity 186 international journal of islamic educational psychology, 3(2), 2022 bimbingan konseling, 5(1), 108–115. https://doi.org/10.21009/insight.051.16 rantepadang, a., & gery, a. ben. (2020). hubungan psychological well-being dengan loneliness. nutrix journal, 4(1), 59-62. https://doi.org/10.37771/nj.vol4.iss1.428 richard, a., rohrmann, s., vandeleur, c. l., schmid, m., barth, j., & eichholzer, m. (2017). loneliness is adversely associated with physical and mental health and lifestyle factors: results from a swiss national survey. plos one, 12(7), 1–18. https://doi.org/10.1371/journal.pone.0181442 russell, d. w. (1996). ucla loneliness scale (version 3): reliability, validity, and factor structure. journal of personality assessment, 66(1), 20–40. https://doi.org/10.1207/s15327752jpa6601_2 ryff, c. d. (2013). psychological well-being revisited: advances in the science and practice of eudaimonia. psychotherapy and psychosomatics, 83(1), 10–28. https://doi.org/10.1159/000353263 ryff, c.d., & singer, b. h. (2008). know thyself and become what you are: a eudaimonic approach to psychological well-being. journal of happiness studies, 9(1), 13–39. https://doi.org/10.1007/s10902-006-9019-0 saputri, n. s., rahman, a. a., & kurniadewi, e. (2012). hubungan antara kesepian dengan konsep diri mahasiswa perantau asal bangka yang tinggal di bandung. psympathic, jurnal ilmiah psikolog. 5(2). 645-653. https://journal.uinsgd.ac.id/index.php/psy/article/view/2158/1489 sholik, m. i., rosyid, f., mufa’idah, k., agustina, t., & ashari, u. r. (2016). merantau sebagai budaya (eksplorasi sistem sosial masyarakat pulau bawean). cakrawala, 10(2), 143–153. https://doi.org/10.32781/cakrawala.v10i2.39 simanjuntak, j. g. l. l., prasetio, c. e., tanjung, f. y., & triwahyuni, a. (2021). psychological well-being sebagai prediktor tingkat kesepian mahasiswa. jurnal psikologi teori dan terapan, 11(2), 158. https://doi.org/10.26740/jptt.v11n2.p158-175 stickley, a., koyanagi, a., roberts, b., richardson, e., abbott, p., tumanov, s., & mckee, m. (2013). loneliness: its correlates and association with health behaviours and outcomes in nine countries of the former soviet union. plos one, 8(7). https://doi.org/10.1371/journal.pone.0067978 https://doi.org/10.21009/insight.051.16 https://doi.org/10.37771/nj.vol4.iss1.428 https://doi.org/10.1371/journal.pone.0181442 https://doi.org/10.1207/s15327752jpa6601_2 https://doi.org/10.1159/000353263 https://doi.org/10.1007/s10902-006-9019-0 https://journal.uinsgd.ac.id/index.php/psy/article/view/2158/1489 https://doi.org/10.32781/cakrawala.v10i2.39 https://doi.org/10.26740/jptt.v11n2.p158-175 https://doi.org/10.1371/journal.pone.0067978 laksmidara & nashori | the state of loneliness among migrating students: the effect of psychological well-being and religiosity 187 international journal of islamic educational psychology, 3(2), 2022 supriyadi, t., rahman, z., & perdini, t. a. (2021). variabel forgiveness ditinjau dari religiusitas pada remaja. jurnal kajian ilmiah, 21(1). 31-44. https://doi.org/10.31599/jki.v21i1.306 upenieks, l. (2022). with you until the end of the age? a longitudinal study og changes in religiosity and loneliness in later laide. research on aging. 8(2). 110-118. https://doi.org/10.1177/01640275221104720 https://doi.org/10.31599/jki.v21i1.306 https://doi.org/10.1177/01640275221104720 _______________________________________________ international journal of islamic educational psychology vol. 3, no. 2, december 2022 doi: http://dx.doi.org/10.18196/ijiep.v3i2.15296 the effect of spiritual intelligence and religious faith on selfregulation lufiana harnany utami*, sandi marahhul mingtio, abdul muhid universitas islam negeri sunan ampel surabaya, indonesia *corresponding email: lufianaharnany2017@gmail.com citation: utami, l. h., mingtio, s. h., & muhid, a. (2022). the effect of spiritual intelligence and religious faith on self-regulation. international journal of islamic educational psychology, 3(2), 142-158. http://dx.doi.org/10.18196/ijiep.v3i2.15296 a r t i c l e i n f o a b s t r a c t article history received : 04/07/2022 revised : 16/09/2022 18/10/2022 21/11/2022 accepted : 23/11/2022 most muslims find it hard to memorize the qur’an due to certain factors. this research explored the effect of spiritual intelligence and religious faith on self-regulation. having quantitative design, three instruments were used in this analysis; self-regulation scale (s-sr) (α=0.621), religious faith scale (s-rf) (α=0.986), and spiritual intelligence scale (s-si) (α=0.890). four hundred (400) students in the tahfiz al-qur’an program from some islamic boarding schools in surabaya were selected through purposive sampling. the results from multiple regression showed that spiritual intelligence and religious faith significantly predicted self-regulation. in other words, both spiritual intelligence and religious faith had a positive effect on self-regulation. besides, spiritual intelligence also positively affected self-regulation. the more positive students assessed their spiritual intelligence, the higher their self-regulation. that self-regulation then made students get more engaged with their activity of memorizing the quran. keywords: spiritual intelligence, religious faith, self-regulation, memorizing the qur’an. copyright © 2022 ijiep this work is licensed under a cc by-sa 4.0 international license. http://dx.doi.org/10.18196/ijiep.v3i2.15296 mailto:lufianaharnany2017@gmail.com http://dx.doi.org/10.18196/ijiep.v3i2.15296 http://creativecommons.org/licenses/by-sa/4.0/ https://creativecommons.org/licenses/by-sa/4.0/ utami, mingtio & muhid | the effect of spiritual intelligence and religious faith on selfregulation 143 international journal of islamic educational psychology, 3(2), 2022 introduction muslims have to do some obligations in their religion, such as reading and memorizing the qur’an (hartati & rezi, 2019). nevertheless, many muslims neither read nor remember the al-quran (mubarokah, 2019). many factors make it hard to do (zahro, 2021). it is difficult for muslims to memorize the quran since they are too busy with their business and find it hard to manage their time (zahro, 2021). however, many people deliberately spend their time memorizing the quran and staying in certain places (hidayati & siswanto, 2021). they have a good memory of the quran and some proud achievements in some areas. in addition, some muslims are also encouraged by their families to get involved in memorizing the qur’an (zakaria, 2022). since memorizing the quran is interesting to explore, this research studied how the students managed their time between memorizing the qur’an and other activities. besides, most students have been doing activities at home for almost a year during the covid-19 pandemic (susanto et al., 2021). students must memorize the qur’an and carry out daily activities at home (lubis et al., 2020). after the pandemic, they will do remembering programs in certain places where they will also have different activities (masita, 2020). hafidhul quran, one of the islamic boarding schools having tahfidz qur’an, reported that almost forty percent of their students had decreasing memorization ability (masita et al., 2020). the covid-19 pandemic has affected islamic boarding schools and indonesia’s education system (albi et al., 2020). many factors affect students’ memories, decreasing their achievement (rahima et al., 2021). furthermore, learning methods changed, and technology forced all schools to have online learning (salsabila et al., 2020). learning with technology is not easy since most people do not master technology, do not use them, and have limited facilities and infrastructure (zakaria et al., 2022). after having devices technology, problems come up from parents in which they get more homework, and it disrupts students learning process (nuryana, 2022). the phenomena illustrated can be explored through self-regulation theory, in which an individual can adapt and achieve desired goals with potential (indah, 2020). self-regulation is crucial for students who memorize the qur’an (mardiana, 2021). low self-regulation affects students’ failure in memorizing the qur’an (pangatin, 2020). some students who are hardly keeping their memorization illustrated that they still could not have good self-regulation (masduki, 2018). a person who cannot determine desires, push himself, maintain affection (feelings), and compare himself can directly do things that he or other humans do not want (mardiana, 2021). low self-regulation may affect aggressive behavior (hasri & suyadi, 2020). selfregulation can be illustrated as a cycle of behavior for shaping self-adjustments (irwani, 2019). self-regulation is also viewed as motivation and a method for doing something (widiantoro et al., 2017). self-regulation is related to thoughts, feelings, and actions connected with personal goals achieved. in other words, not utami, mingtio & muhid | the effect of spiritual intelligence and religious faith on selfregulation 144 international journal of islamic educational psychology, 3(2), 2022 only self-regulation but also metacognition, motivation, and attitudes will actively participate in personal goals achievement (hasri & suyadi, 2020; zamakhsari et al., 2020). self-regulation has been widely studied in the last few years with different subjects (mustajab et al., 2020). however, the phenomenon of students returning to islamic boarding schools after the pandemic is rarely explored (masita et al., 2020). after being sent home for almost one year, they must readapt to various islamic boarding school activities (susanto, 2021). a self-regulation system requires individuals actively generate thoughts, emotions, and actions, and adapt them to achieve goals (shaleh et al., 2021). students apply self-regulation when directing their behavior and cognition towards obtaining knowledge and achieving goals (indah, 2020). they can have a purpose and strategy and regulate themselves (prasetyana, 2020). it is implied in their time management, memorizing quran, and facing exams. then students’ self-regulation is indicated by self-recognizing, self-control, and having hobbies involving cognition, motivation, and behavior (hasri, 2020). islamic boarding school students are considered intellectual intelligence, selfawareness, and creativity (ashshidieqy, 2018). individuals with good characteristics will be neutral in a dynamic social environment (suryati, 2021). intellectual individuals never give up since their intelligence, emotion, and spirituality make them able to solve problems (garcia-romeu & richards, 2018). education implicitly transfers cultural values through information and skills from the previous generation to the current one (fitriani & yanuarti, 2018). however, education broadly generates individual abilities that will benefit themselves, the environment, and society (pant & srivastava, 2019). it is called educative interaction when students are directed and guided based on their ability, and they will have multi-dimensional, intellectual, emotional, and spiritual intelligence (atiyah, 2022). students who live in islamic boarding schools mostly have high spiritual intelligence since they have spiritual materials in daily activities (griffiths et al., 2019). theoretically, they have good religious faith in their god and good time management in memorizing the qur’an (mahmood et al., 2018). however, many students with high spiritual intelligence cannot manage their time between memorizing the qur’an and studying (hasan, 2019). self-regulation among students at islamic boarding schools affects their academic achievement since they apply it in time management for studying and other activities (maesaroh, 2019). they must manage their time for self-analysis and collaborative analysis to prepare for exams (sholeh et al., 2022). self-regulation can be applied when the students are aware of their responsibilities, so they can have time to manage between studying and memorizing the qur’an (hasri & suyadi, 2020). utami, mingtio & muhid | the effect of spiritual intelligence and religious faith on selfregulation 145 international journal of islamic educational psychology, 3(2), 2022 most students have moderate or even low self-regulation levels, so they need special attention and guidance in their teenage period. previous research studied the effect of spiritual intelligence and religious faith on self-regulation separately, but this study will see its simultaneous effect. in addition, some studies still have different results, which some researchers found correlated and not correlated. this research objective is to explore the effect of spiritual intelligence and religious faith on islamic boarding school students’ self-regulation. the contribution of these two variables will be a novelty to self-regulation research. methods this quantitative research has a correlational design. the survey collected data aimed to explore the effect of variables and then explained it with theories. the variables studied are spiritual intelligence, religious faith, and self-regulation. this research involved students in seven islamic boarding schools having a program for tahfiz al-qur’an. they were selected on purpose since the preliminary study found that students who participated in tahfiz program tended to have high self-regulation. four hundred (400) students enrollingtahfidz al-quran participated in this research. table 1. distribution of participants students number persentage school number percentage female 308 77% pondok a 40 10% male 92 23% pondok b 46 12% total 400 100% pondok c 63 16% pondok d 60 15% pondok e 64 16% pondok f 77 19% pondok g 58 15% total 400 100% three psychological instruments were used self-regulation scale (s-sr), religious faith (s-rf) scale, and spiritual intelligence scale (s-si). all instruments were adaptations from previous research. the self-regulation scale (s-sr) measured self-observation, judgemental process, and self-response (prasetyana & mariyati, 2020). this scale had 12 items with fairly high reliability (α=0.621). examples of psychological scale statements included: i always keep attention to the quality of memorization i have (r=0.330), and i feel quality improvement in my memorization compared to last year (r=0.560). the religious faith (s-rf) scale measured seven aspects; logical form, social perspectivetaking, moral judgment, bounds of social awareness, locus of authority, a form of world coherence, and symbolic function (rizqillah, 2020). the scale consisted of 28 items with high reliability (α=0.986). examples of these psychological scale statements included: i believe that memorizing and reading qur’an improves my morals to be better (r=0.433), and i carry out obligations as a muslim by reading utami, mingtio & muhid | the effect of spiritual intelligence and religious faith on selfregulation 146 international journal of islamic educational psychology, 3(2), 2022 and memorizing the qur’an (r=0.470). the spiritual intelligence scale (s-si) measured nine aspects which were the ability to be flexible, high level of selfawareness, ability to face and solve problems, ability to overcome painfulness, good quality of life, reluctance to unnecessary harm, holistic view, finding the basic answer “why” or how, and self-contained field (working against convention). (yazdi et al., 2018). this scale consisted of 28 items with very high reliability (α=0.890). examples of these scale statements included: i believe that i can get through memorizing qur’an for my future (r=0.417), i memorize and read the qur’an not because of commands and obligations from allah (r=0.670). the data analysis implemented multiple regression analysis. the stepwise technique was also used to analyze the effect of each predictor variable on the self-regulation variable. all data were analyzed using spss program for windows version 25. result and discussion this research has descriptive analysis showing empirical and hypothetical scores. the self-regulation scale consists of 12 items with five answer choices. it has maximum and minimum range scores from 12x1 to 12x5, so the score got 12 to 60 with a hypothetical mean (12+60):2=31. hypothetical standard deviation is (60-12):6=8. comparing results between empirical and hypothetical data can be seen in table 2. table 2. empirical data and hypothetic data of self regulation variabel empirik standart deviation hipotetik standart deviation min max mean min max mean self regulation 12 60 38.065 14.5 12 60 31 8 table 2 shows that the empirical mean is greater than the hypothetical mean (38,065 > 31), so it is called that subjects have higher self-regulation compared to the population in general. subjects are then classified into three categories of selfregulation: low, medium, and high. table 3 describes that subjects mostly have high self-regulation. table 3. self-regulation category variable score range category number percentage self regulation x<= 20 low 67 17% 20<= 40 moderate 137 34% 40<= 60 high 196 49% total 400 100% the spiritual intelligence scale consists of 28 items with 1 to 5-range criteria. the maximum range is 28x1=28, and the minimum range is 28x5=140 with a hypothetical mean (28+140):2=84. hipotetic standard deviation is utami, mingtio & muhid | the effect of spiritual intelligence and religious faith on selfregulation 147 international journal of islamic educational psychology, 3(2), 2022 (140-28):6=18.67. a comparison between empiric and hypothetical data of spiritual intelligence can be read in table 4. table 4. empirical data and hypothetic data of spiritual intelligence variable empirical standart deviation hypothetical standart deviation min max mean min max mean spiritual intelligence 28 140 84.555 32.8 28 140 84 18.67 table 4 shows that the empirical mean is greater than the hypothetical mean (84,555 > 84). it can be interpreted that the spiritual intelligence of subjects is higher than the general population. then the subjects are also classified into three categories of spiritual intelligence; low, medium, and high. table 5 shows that most subjects are in the high category of spiritual intelligence. table 5. spiritual intelligence category variable range value category number percentage spiritual intelligence x<= 46 low 69 17% 47<= 92 moderate 157 39% 93<= 140 high 174 44% total 400 100% the religious faith scale consists of 28 items with 1 to 5 criteria. the maximum range is 28x5=140 while the minimum range is 28x1=28 with a hypothetical mean (28+140):2=84. standard deviation is (140-28):6=18.67. table 6 shows that the empirical mean is greater than the hypothetical mean (84,899 > 84). it can be called that religious faith among subjects is higher than in the population in general. table 6. empirical data and hypothetic data of religious faith variable empirical standart deviation hypothetical standart deviation min max mean min max mean spiritual intelligence 28 140 84.899 31.8 28 140 84 18.67 then the subjects are classified into three categories of religious faith; low, medium, and high. table 7 shows that most subjects have high religious faith. table 7. religious faith category variable value range category total percentage religious faith x<= 46 low 70 17% 47<= 92 moderate 156 39% 93<= 140 high 174 44% total 400 100% utami, mingtio & muhid | the effect of spiritual intelligence and religious faith on selfregulation 148 international journal of islamic educational psychology, 3(2), 2022 there are normality, linearity, multicollinearity, and heteroscedasticity tests before multiple linear regression analyses. the normality test aims to determine whether the data is normally distributed. kolmogorov smirnov analysis technique is used, and the data is called normal if the significant value is greater than 0.05. table 8. normality test one-sample kolmogorov-smirnov test unstandardized residual n 400 normal parametersa,b mean 0,0000000 standart deviation 0,13637262 most extreme differences absolute 0,370 positive 0,348 negative -0,370 test statistic 0,370 asymp. sig. (2-tailed) 0,175c having one-sample kolmogorov-smirnov test, table 8 shows that the significance value is 0.175 (p > 0.05). this research data is normally distributed. table 9. linearity test variable f sig description self regulation – spiritual intelligence 6.936 0.016 linear self regulation – religious faith 4.783 0.000 linear table 9 shows that two predictor variables, spiritual intelligence, and religious faith, have a linear correlation with self-regulation. it is interpreted from the significance of self-regulation, and spiritual intelligence is .016 (< 0.05) while selfregulation and religious faith are 0.000 (< 0.05). thus, self-regulation and spiritual intelligence has a linear correlation, and so do self-regulation and religious faith. table 10 shows the two predictor variables, spiritual intelligence, and religious faith, have no multicollinearity. the value of tolerance and variance inflation factor (vif) is 1,000 > 0.3. table 10. multicollinearity test variable collinearity statistics tolerance vip description spiritual intelligence 1.000 1.000 no multicollinearity religious faith 1.000 1.000 utami, mingtio & muhid | the effect of spiritual intelligence and religious faith on selfregulation 149 international journal of islamic educational psychology, 3(2), 2022 figure 1. scatterplot graph figure 1 shows that the data have no heteroscedasticity. the scatterplot does not have any clear pattern, and the points are spreadly both above and below the number 0 on the y-axis. it shows that all data are normally distributed, both predictor variables are linear with criterion variables, and there is no multicollinearity and heteroscedasticity. thus, those requirements are fulfilled for parametric statistical testing. table 11 shows that spiritual intelligence and religious faith simultaneously affect self-regulation (f=2; p=0.000). spiritual intelligence and religious faith are significant predictors of self-regulation. those variables give a 99.1% effect on self-regulation, while 0.9% is from other variables. table 11. multiple linear regression analysis statistic value f 22817,250 p 0,000 r 0,996 r square 0,991 table 12 shows that spiritual intelligence partially affect self-regulation (b= 9.263; t= 24,932; p=0.000). the higher spiritual intelligence they have, the higher self-regulation will be. besides religious faith also has significant on selfregulation (b= 9.263; t= 24,932; p=0.000). in other words, the higher their religious faith is, the higher their self-regulation will be. table 12. predictor variable on self-regulation predictors variables beta t-test p value spiritual intelligence 9,263 24,932 0,000 religious faith 10,248 27,545 0,000 utami, mingtio & muhid | the effect of spiritual intelligence and religious faith on selfregulation 150 international journal of islamic educational psychology, 3(2), 2022 based on table 12, the regression equation for this research is as follows. y’ = a + b1x1 + b2x2 y’ = 15.312+ (9,263)x1 + (10,248)x2 y’ = 15.312+ 9,263 + 10,248 notes : y’ = self regulation score a = constanta b1, b2 _= coefisien regresion x1 = spiritual intelligence x2 = religious faith regression equation; a constant of 15,312 means that if spiritual intelligence (x1) and religious faith (x2) are 0, then the self-regulation score (y’) is 15,312. coefficient regression of spiritual intelligence (x1) 9.263 means that if other predictor variables are fixed, and the spiritual intelligence value has increased by 1, then the self-regulation score increased by 9.263. the higher spiritual intelligence is, the higher self-regulation will be. the regression coefficient of religious faith (x2), which is 10.248, means that if the value of religious faith has increased by 1, then religious faith has increased by 10.248. the higher the religious faith, the higher the self-regulation will be. discussion the results showed that 400 students in seven islamic boarding schools following al-quran tahfiz program had high self-regulation. this finding reaffirmed preliminary research found showing that most students had high self-regulation. descriptive data also indicated that the empirical mean was more significant than the hypothetical mean (38,065 > 31), in which 49% of students mostly had high self-regulation. in addition, 44% of students had high spiritual intelligence, with a hypothetical mean was 84,555 > 84. religious faith was mainly high, with 44% of subjects having high religious faith (hypothetical mean = 84,899 > 84). the statistical results showed that spiritual intelligence and religious faith were significant predictors of self-regulation. spiritual intelligence and religious faith also simultaneously affected self-regulation. besides, partial spiritual intelligence also had a significant positive effect on self-regulation. the higher the spiritual intelligence was, the higher the self-regulation would be. religious faith also had a significant positive effect on self-regulation, in which the higher the religious faith, the higher the self-regulation. this result is similar to husna and mayangsari’s (2018) finding that spiritual intelligence positively affected self-regulation since the higher spiritual intelligence, the higher self-regulation in learning (husna et al., 2018). the individual has the spiritual intelligence to grab the meanings, values, goals, and motivations (indrayani, 2021). good spiritual intelligence makes individuals recognize themselves and develop their motivation (alkautzar, 2018). spiritual utami, mingtio & muhid | the effect of spiritual intelligence and religious faith on selfregulation 151 international journal of islamic educational psychology, 3(2), 2022 intelligence is essential for students because it can make them intelligent and sincere, have a mission in life, have self-awareness, and have good self-regulation in learning (ali, 2021). spiritual intelligence is the basic drive for the effective function of intellectual intelligence (iq) and spiritual intelligence (eq) (huda, 2020). spiritual intelligence can be increased and decreased (ardian, 2021). those levels can be upgraded and unlimited (erika et al., 2021). therefore, spiritual intelligence is a perfect ability from common sense development to think about the material that spreads inner energy to motivate morals and worship (shofiani, 2021). ramachandran (2020) discovered god spot, built as a spiritual center in the human brain. god spot is a neural process in the human brain that is concentrated on efforts to unite and give meaning to human life experiences (hasan, 2019). it is a kind of network that ties all experiences to have a more meaningful life. god spot is an actual place where the most profound human nature is (sholeh et al., 2022). even though there are several training models for increasing spiritual intelligence, the zero mind process is one of the efforts to return to the god spot and a free heart and mind. it is called mental building, where is thinking format is based on self-awareness. therefore, an individual with good spiritual intelligence significantly contributes to self-regulation (alkautzar, 2018). alawiyah (2021) found that religious faith affected self-regulation. spiritual maturity is a reflection of mental maturity (atiyah, 2022) that will make an individual far from anxiety, worry, and fear to face what god has provided (griffin, 2019). a religious individual firmly believes that god offers rewards for those who carry out his commands and threatens those who violate the prohibition (koenig, 2019). therefore, the soul will always demand to do anticipation based on the threat of fear perceived (rutjens, 2019). religion is from the latin word; relegate, which means binding (patwardhan, 2019). religion then becomes an adjective that means spiritual or related to religion and its regulations (dewi, 2021). rutjens explained that faith is about the substance that is believed to have power above humans. religion is also defined as something that regulates norms and ethics in society (rutjens, 2017). meanwhile, according to pant (2019), faith is a symbol, idea, appreciation, price, and behavior regulated and obeyed by humans. faith is also called a subculture abstraction since human beliefs are from the past, such as law, prophetic testimony, revelations, traditions, tunes, dances, architectural teachings, and theology (husna, 2018). faith is both belief and human potential to relate and serve as a self-transcendent creature (rahima, 2021). even though humans want to live without difficulties, they will be tested in a difficult situation to ensure whether they remain in religion, which is called faith (schmalzbauer, 2019). faith is a method of how individuals or institutions interpret transcendent values or powers as they are understood through cumulative tradition (yarden, 2022). faith involves trust, heart harmony, will, commitment and loyalty (sorkin, 2018). utami, mingtio & muhid | the effect of spiritual intelligence and religious faith on selfregulation 152 international journal of islamic educational psychology, 3(2), 2022 religion is considered a method to awaken one’s faith in the modern era (piersen, 2019) to have a reciprocal view of religion (mckaughan, 2018). faith is also a human technique to find meaning (buchak, 2019). thus, spiritual faith symbolizes perception, appreciation, value, and behavior that can change human life and give meaning to religious implementation (koenig, 2021). the finding implied that managing religious faith and spiritual intelligence was vital to improve self-regulation. conclusions religious faith and spiritual intelligence had a simultaneous and significant effect on self-regulation. in other words, religious faith and spiritual intelligence strongly predicted the level of self-regulation among tahfiz students. besides, spiritual intelligence partially had a significant effect on self-regulation, in which the higher spiritual intelligence was, the higher self-regulation would be. this study also conveys that religious faith has a significant positive effect on selfregulation. students with higher religious faith are also higher in self-regulation. consequently, good self-regulation will enable students to manage their time and activities memorizing the qur’an. besides, religious faith and spiritual intelligence sharpen their belief that learning the qur’an needs self-regulation in daily routines. references alawiyah, l. (2021). pengaruh religiusitas terhadap adversity quotient mahasiswa santri uin bandung dengan regulasi diri sebagai variabel moderator [undergraduate thesis, uin sunan gunung djati bandung]. http://digilib.uinsgd.ac.id/48369/ albi, n. s., hadiyanto, a., hakam, a., & wajdi, f. (2020). metode menghafal alquran tawazun dan peningkatan self esteem santri di pesantren daarul huffadz indonesia, jurnal studi al-qur’an 16(2), 213–232. https://doi.org/10.21009/jsq.016.2.06 alkautzar, a. m. (2018). hubungan kecerdasan emosional, kecerdasan spiritual dan regulasi diri dalam belajar (self-regulated learning) terhadap hasil ujian osca mahasiswa kebidanan stikes mega rezky makassar. journal of islamic nursing, 3(1), 9-19. https://doi.org/10.24252/join.v3i1.5470 ardian, r. (2021). hubungan kecerdasan spiritual terhadap kontrol diri pada mahasiswa universitas islam riau. [undergraduate thesis, universitas islam riau]. retrieved from https://repository.uir.ac.id/8838/ http://digilib.uinsgd.ac.id/48369/ https://doi.org/10.21009/jsq.016.2.06 https://doi.org/10.24252/join.v3i1.5470 https://repository.uir.ac.id/8838/ utami, mingtio & muhid | the effect of spiritual intelligence and religious faith on selfregulation 153 international journal of islamic educational psychology, 3(2), 2022 ashshidieqy, h. (2018). hubungan kecerdasan spiritual terhadap prestasi belajar. jppp: jurnal penelitian dan pengukuran psikologi, 7(2), 70–76. https://doi.org/10.21009/jppp.072.02 atiyah, n. (2022). peran guru pendidikan agama islam dalam menginternalisasikan nilai-nilai religius pada siswa di smp negeri 1 grati pasuruan. al-makrifat: jurnal kajian islam, 7(1), 51-83. retrieved from http://ejournal.kopertais4.or.id/tapalkuda/index.php/makrifat/article /view/4608 . buchak, l. (2019). can it be rational to have faith?. contemporary epistemology: an anthology, 110-125. https://doi.org/10.1002/9781119420828.ch8 dewi, t. e. c. (2021). pengaruh religiusitas, kecerdasan emosional, dan kecerdasan spiritual (undergraduate thesis, universitas muhammadiyah ponorogo). retrieved from. http://eprints.umpo.ac.id/8485/ erika, a., qomari, n., & noviandari, i. (2021). pengaruh kecerdasan intelektual, kecerdasan emosional dan kecerdasan spiritual terhadap prestasi belajar. ubhara management journal, 1(1), 123-134. http://journal.febubharasby.org/umj /article/view/80 fitriani, a., & yanuarti, e. (2018). upaya guru pendidikan agama islam dalam menumbuhkan kecerdasan spiritual siswa. belajea: jurnal pendidikan islam, 3(2), 173-202. http://dx.doi.org/10.29240/belajea.v3i2.527 garcia-romeu, a., & richards, w. a. (2018). current perspectives on psychedelic therapy: use of serotonergic hallucinogens in clinical interventions. international review of psychiatry, 30(4), 291–316. https://doi.org/10.1080/09540261.2018.1486289 griffin, b. j., purcell, n., burkman, k., litz, b. t., bryan, c. j., schmitz, m., villierme, c., walsh, j., & maguen, s. (2019). moral injury: an integrative review. journal of traumatic stress, 32, 350-362. https://doi.org/10.1002/jts.22362 hartati, s., & rezi, m. (2019). dimensi psikologi dalam alquran (analisis tekstual tentang ayat-ayat al-quran). islam transformatif: journal of islamic studies, 3(1), 22-29. http://dx.doi.org/10.30983/it.v3i1.844 hasan, c. j. (2019). bimbingan dzikir dalam meningkatkan kecerdasan spiritual santri melalui tazkiyatun nafs. irsyad: jurnal bimbingan, penyuluhan, konseling, dan psikoterapi islam, 7(2), 121–140. https://doi.org/10.15575/irsyad.v7i2.855 https://doi.org/10.21009/jppp.072.02 http://ejournal.kopertais4.or.id/tapalkuda/index.php/makrifat/article/view/4608 http://ejournal.kopertais4.or.id/tapalkuda/index.php/makrifat/article/view/4608 https://doi.org/10.1002/9781119420828.ch8 http://eprints.umpo.ac.id/8485/ http://journal.febubhara-sby.org/umj%20/article/view/80 http://journal.febubhara-sby.org/umj%20/article/view/80 http://dx.doi.org/10.29240/belajea.v3i2.527 https://doi.org/10.1080/09540261.2018.1486289 https://doi.org/10.1002/jts.22362 http://dx.doi.org/10.30983/it.v3i1.844 https://doi.org/10.15575/irsyad.v7i2.855 utami, mingtio & muhid | the effect of spiritual intelligence and religious faith on selfregulation 154 international journal of islamic educational psychology, 3(2), 2022 hasri, k. s., & suyadi, s. (2020). self regulation santri penghafal alquran usia sekolah dasar. jurnal psikologi islam dan budaya, 3(2), 135–146. https://doi.org/10.15575/jpib.v3i2.9013 hidayati, p. j., & siswanto, s. (2021). kecerdasan spiritual terhadap self regulated learning pada santri pondok pesantren putri al-fathimiyah banjaranyar paciran, conseils: jurnal bimbingan dan konseling islam, 1(1), 41-51. https://doi.org/10.55352/bki.v1i1.203 huda, i. n. (2020) pengaruh kecerdasan emosional dan kecerdasan spiritual terhadap perilaku altruistik pada mahasiswa psikologi universitas islam negeri maulana malik ibrahim malang [undergraduate thesis, universitas islam negeri maulana malik ibrahim]. retrieved from http://etheses.uinmalang.ac.id/17867/ husna, t., mayangsari, m., & rachmah, d. (2018). peranan kecerdasan spiritual terhadap regulasi diri dalam belajar pada santriwati di smp darul hijrah puteri martapura. jurnal ecopsy, 5(1), 51-56. http://dx.doi.org/10.20527/ecopsy.v5i1.4885 indah, l. a. (2020). regulasi diri mahasiswa penghapal al-qur ’ an di ma’had al jami’ah iain bengkulu. [undergraduate thesis, institut agama islam negeri bengkulu]. retrieved from http://repository.iainbengkulu.ac.id/4511/1/skripsi%20ayu%20ind ah%20lestari.pdf indrayani, f., yuzarion, y., & hidayah, n. (2021). pentingnya kecerdasan spiritual bagi self-regulated learning siswa sma. jurnal studia insania, 9(1), 23. https://doi.org/10.18592/jsi.v9i1.4589 irwani, a. p. (2019). regulasi diri remaja penghafal alquran di pondok penghafal alqur’an zawiyatul huffazh kel. tangkahan kec. medan labuhan (undergraduate thesis, universitas islam negeri sumatera utara). retrieved from http://repository.uinsu.ac.id/11402/ koenig, h. g. (2020). ways of protecting religious older adults from the consequences of covid-19. the american journal of geriatric psychiatry, 28(7), 776-779. https://www.ajgponline.org/article/s10647481(20)30288-8/abstract koenig, h. g., ames, d., & youssef, n. a. (2019). the moral injury symptom scale-military version. journal of religion and health, 57, 249–265. https://doi.org/10.1007/s10943-017-0531-9 lubis, r. r., mahrani, n., margolang, d., & assingkily, m. s. (2020). pembelajaran al-qur’an era covid-19: tinjauan metode dan tujuannya https://doi.org/10.15575/jpib.v3i2.9013 https://doi.org/10.55352/bki.v1i1.203 http://etheses.uin-malang.ac.id/17867/ http://etheses.uin-malang.ac.id/17867/ http://dx.doi.org/10.20527/ecopsy.v5i1.4885 http://repository.iainbengkulu.ac.id/4511/1/skripsi%20ayu%20indah%20lestari.pdf http://repository.iainbengkulu.ac.id/4511/1/skripsi%20ayu%20indah%20lestari.pdf https://doi.org/10.18592/jsi.v9i1.4589 http://repository.uinsu.ac.id/11402/ https://www.ajgponline.org/article/s1064-7481(20)30288-8/abstract https://www.ajgponline.org/article/s1064-7481(20)30288-8/abstract https://doi.org/10.1007/s10943-017-0531-9 utami, mingtio & muhid | the effect of spiritual intelligence and religious faith on selfregulation 155 international journal of islamic educational psychology, 3(2), 2022 pada masyarakat di kutacane aceh tenggara. kuttab: jurnal ilmu pendidikan islam, 4(2), 513–525. https://doi.org/10.30736/ktb.v4i2.275 maesaroh, m. (2019). intensitas dzikir ratib al-haddad dan kecerdasan spiritual santri. irsyad: jurnal bimbingan, penyuluhan, konseling, dan psikoterapi islam, 7(1), 61–84. https://doi.org/10.15575/irsyad.v7i1.885 mahmood, a., arshad, m. a., ahmed, a., akhtar, s. and khan, s. (2018). spiritual intelligence research within human resource development: a thematic review. management research review, 41(8), 987-1006. https://doi.org/10.1108/mrr-03-2017-0073 mardiana, i. b. (2021). pengaruh regulasi diri terhadap resiliensi santri penghafal al qur’an di islamic boarding school [undergraduate thesis, universitas muhammadiyah malang]. retrieved from https://eprints.umm.ac.id/84213/1/skripsi.pdf masduki, y. (2018). implikasi psikologis bagi penghafal al-qur’an. medina-te: jurnal studi islam, 14(1), 18-35. https://doi.org/https://doi.org/10.19109/medinate.v14i1.2362 masita, r., khirana, r., & idarotuna. (2020). santri penghafal alquran: motivasi dan metode menghafal alquran santri pondok pesantren tahfizul qur’an sungai pinang riau. idarotuna: jurnal kajian manajemen dakwah, 3(1), 72183. http://ejournal.uinsuska.ac.id/index.php/idarotuna/article/view/11339 mckaughan, d. j. (2018). faith through the dark of night: what perseverance amidst doubt can teach us about the nature and value of religious faith. faith and philosophy, 35(2), 195-218. https://doi.org/10.5840/faithphil2018327101 mubarokah, s. (2019). strategi tahfidz al-qur’an mu’allimin dan mu’allimat nahdlatul wathan. jurnal penelitian tarbawi, 4(1), 1–17. https://doi.org/10.37216/tarbawi.v4i1.161 mustajab, m., baharun, h., & fawa’iedah, z. (2020). adapting to teaching and learning during covid-19: a case of islamic school’s initiative of selfregulated learning. nadwa: jurnal pendidikan islam, 14(2), 241–264. https://doi.org/10.21580/nw.2020.14.2.6515 nuryana, a. n. (2022). dampak pandemi covid -19 terhadap dunia pendidikan. portal kantor wilayah kementerian agama jawa barat. retrieved from https://jabar.kemenag.go.id/portal/read/dampak-pandemi-covid-19terhadap-dunia-pendidikan https://doi.org/10.30736/ktb.v4i2.275 https://doi.org/10.15575/irsyad.v7i1.885 https://doi.org/10.1108/mrr-03-2017-0073 https://eprints.umm.ac.id/84213/1/skripsi.pdf https://doi.org/https:/doi.org/10.19109/medinate.v14i1.2362 http://ejournal.uin-suska.ac.id/index.php/idarotuna/article/view/11339 http://ejournal.uin-suska.ac.id/index.php/idarotuna/article/view/11339 https://doi.org/10.5840/faithphil2018327101 https://doi.org/10.37216/tarbawi.v4i1.161 https://doi.org/10.21580/nw.2020.14.2.6515 https://jabar.kemenag.go.id/portal/read/dampak-pandemi-covid-19-terhadap-dunia-pendidikan https://jabar.kemenag.go.id/portal/read/dampak-pandemi-covid-19-terhadap-dunia-pendidikan utami, mingtio & muhid | the effect of spiritual intelligence and religious faith on selfregulation 156 international journal of islamic educational psychology, 3(2), 2022 pangatin, s., & merdekasari, a. (2020). regulasi diri anak penghafal al-qur’an. jurnal studia insania, 8(1), 23. https://doi.org/10.18592/jsi.v8i1.3573 pant, n., & srivastava, s. k. (2019). the impact of spiritual intelligence, gender and educational background on mental health among college students. journal of religion and health, 58(1), 87–108. https://doi.org/10.1007/s10943-017-0529-3 patwardhan, v., ribeiro, m. a., payini, v., woosnam, k. m., mallya, j., & gopalakrishnan, p. (2020). visitors’ place attachment and destination loyalty: examining the roles of emotional solidarity and perceived safety. journal of travel research, 59(1), 3–21. https://doi.org/10.1177/0047287518824157 piersen, w. d. (1977). white cannibals, black martyrs: fear, depression, and religious faith as causes of suicide among new slaves. the journal of negro history, 62(2), 147-159. retrieved from https://pubmed.ncbi.nlm.nih.gov/11614791/ prasetyana, z., & mariyati, l. i. (2020). hubungan antara religiusitas dengan regulasi diri pada santri madrasah diniyah di sidoarjo. psyche: jurnal psikologi, 2(2), 76–86. https://doi.org/10.36269/psyche.v2i2.240 rahima, n. m. n., alie, i. r., & garna, h. (2021). perbedaan kemampuan menghafal al-quran berdasar atas nilai z-score status gizi pada santri sekolah dasar usia 6−12 tahun di pondok pesantren al-quran babussalam kabupaten bandung. jurnal integrasi kesehatan dan sains, 3(1), 1-6. https://doi.org/10.29313/jiks.v3i1.7366 rizqillah, v. (2020). hubungan religious faith dengan happiness pada mahasiswa psikologi uin sunan ampel surabaya angkatan 2016 [undergraduate thesis, universitas islam negeri sunan ampel surabaya]. retrieved from http://digilib.uinsby.ac.id/44092/2/vinda rizqillah_j71216137.pdf rutjens, b. t., sutton, r. m., & van der lee, r. (2018). not all skepticism is equal: exploring the ideological antecedents of science acceptance and rejection. personality and social psychology bulletin, 44(3), 384–405. https://doi.org/10.1177/0146167217741314 salsabila, u., salsabila, u. h., melania, a., jannah, a. m., arni, i. h., & fatwa, b. (2020). peralihan tranformasi media pembelajaran dari luring ke daring dalam pendidikan agama islam. al-muaddib: jurnal ilmu-ilmu sosial dan keislaman, 5(2), 198–216. https://doi.org/10.31604/muaddib.v5i2.198-216 https://doi.org/10.18592/jsi.v8i1.3573 https://doi.org/10.1007/s10943-017-0529-3 https://doi.org/10.1177/0047287518824157 https://pubmed.ncbi.nlm.nih.gov/11614791/ https://doi.org/10.36269/psyche.v2i2.240 https://doi.org/10.29313/jiks.v3i1.7366 http://digilib.uinsby.ac.id/44092/2/vinda%20rizqillah_j71216137.pdf https://doi.org/10.1177/0146167217741314 https://doi.org/10.31604/muaddib.v5i2.198-216 utami, mingtio & muhid | the effect of spiritual intelligence and religious faith on selfregulation 157 international journal of islamic educational psychology, 3(2), 2022 schmalzbauer, j. (2018). people of faith: religious conviction in american journalism and higher education. cornell university press. retrieved from https://www.perlego.com/book/1033234/people-of-faith-pdf shaleh, m., hasri, k. s., & awad, f. b. (2021). interpersonal and metapersonal self-regulation of al-quran memorizer santri at elementary school level. al-ishlah: jurnal pendidikan, 13(3), 2072–2082. https://doi.org/10.35445/alishlah.v13i3.1229 shofiani, k. (2021). pengaruh kecerdasan spiritual terhadap self control siswi madarasah muamalat muhammadiyah yogjakarta. [undergraduate thesis, universitas muhammadiyah yogyakarta]. retrieved from https://etd.umy.ac.id/id/eprint/4402/ sholeh, a., prasetiya, b., & susandi, a. (2022). pembelajaran kitab hamami zaadah (tafsir yasin) untuk meningkatkan kecerdasan spiritual santri pondok pesantren mambaul ulum pondok wuluh leces probolinggo. jurnal pendidikan dan konseling (jpdk), 4(1), 499–507. https://doi.org/10.31004/jpdk.v4i1.3771 sorkin, d. (2018). the religious enlightenment. princeton university press. retrieved from https://press.princeton.edu/books/paperback/9780691149370/thereligious-enlightenment suryati, n., & salehudin, m. (2021). program bimbingan dan konseling untuk mengembangkan kecerdasan spiritual dan emosional siswa. edukatif : jurnal ilmu pendidikan, 3(2), 578–588. https://doi.org/10.31004/edukatif.v3i2.349 susanto, s., desrani, a., & zamani, d. a. (2021). learning tahfidz al-qur’an during the covid-19 pandemic. jurnal pendidikan agama islam, 18(2), 257– 272. https://doi.org/10.14421/jpai.2021.182-03 widiantoro, w., purawigena, r. e., & gamayanti, w. (2017). hubungan kontrol diri dengan kebahagiaan santri penghafal al-qur’an. jurnal psikologi integratif, 5(1), 11–18. https://doi.org/10.14421/jpsi.2017.%25x yazdi, m. r. t., mozaffari, m. m., nazari-shirkouhi, s., & asadzadeh, s. m. (2018). integrated fuzzy dea-anfis to measure the success effect of human resource spirituality. cybernetics and systems, 49(3), 151–169. https://doi.org/10.1080/01969722.2018.1448221 zahro, w., & giyoto, g. (2021). analisis regulasi diri santri dalam pembelajaran tahfidz al-qur’an pada sekolah full day. joeai (journal of education and https://www.perlego.com/book/1033234/people-of-faith-pdf https://doi.org/10.35445/alishlah.v13i3.1229 https://etd.umy.ac.id/id/eprint/4402/ https://doi.org/10.31004/jpdk.v4i1.3771 https://press.princeton.edu/books/paperback/9780691149370/the-religious-enlightenment https://press.princeton.edu/books/paperback/9780691149370/the-religious-enlightenment https://doi.org/10.31004/edukatif.v3i2.349 https://doi.org/10.14421/jpai.2021.182-03 https://doi.org/10.14421/jpsi.2017.%25x https://doi.org/10.1080/01969722.2018.1448221 utami, mingtio & muhid | the effect of spiritual intelligence and religious faith on selfregulation 158 international journal of islamic educational psychology, 3(2), 2022 instruction), 4(1), 134-143. https://doi.org/https://doi.org/10.31539/joeai.v4i1.2017 zakaria, f., mulyana, d., rachmawati, t. s., khadijah, u. l. s., gemiharto, i., & hafiar, h. (2022). perubahan pola komunikasi dalam proses pembelajaran di pondok pesantren pada masa pandemi covid-19. coverage: journal of strategic communication, 12(2), 72–84. https://doi.org/10.35814/coverage.v12i2.2349 zamakhsari, z., masruri, s., & sutrisno, s. (2020). self-regulatory learning patterns of disabled students at uin sunan kalijaga yogyakarta. international journal of islamic educational psychology, 1(2), 126-146. https://doi.org/10.18196/ijiep.v1i2.9739 https://doi.org/https:/doi.org/10.31539/joeai.v4i1.2017 https://doi.org/10.35814/coverage.v12i2.2349 https://doi.org/10.18196/ijiep.v1i2.9739 _______________________________________________ international journal of islamic educational psychology vol. 2, no. 1, june 2021 doi: https://doi.org/10.18196/ijiep.v1i2.11759 mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 1muhammad alifuddin, 2moh. toriqul chaer*, 3sukatin sukatin 1institut agama islam negeri kendari, indonesia 2sekolah tinggi agama islam masjid syuhada yogyakarta, indonesia 3institut agama islam nusantara batang hari jambi, indonesia *corresponding email: m.thoriq@staimsyk.ac.id citation: alifuddin, m., chaer, m.t., & sukatin, s. (2021). mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors). international journal of islamic educational psychology, 2(1), 84-103. doi: https://doi.org/10.18196/ijiep.v1i2.11759 a r t i c l e i n f o a b s t r a c t article history received, 15/05/2021 revised, 26/05/2021 accepted, 27/05/2021 this study aims to describe the mitigation-based mdmc enlightenment da'wah in handling the impact of the pandemic, especially providing psychological assistance to the covid-19 survivors' community. research data were obtained through in-depth interviews, observation, and document review. all data obtained were analyzed using the miles and huberman paradigm. the results showed that muhammadiyah first carried out mitigation-based enlightenment da'wah through various social activities by providing public awareness in dealing with the covid-19 pandemic. second, da'wah based on a mitigation approach was carried out by the southeast sulawesi mdmc, with three approaches, an oral approach, brochures, and social media. the bil hal or bi al-amal approach was carried out through measured and planned actions, such as spraying disinfectants, distributing masks, sharing food, and providing scholarships to survivors. third, the enlightenment da'wah based on the mitigation movement conducted by mdmc was inclusive and universally humanitarian oriented. this activity has proven to improve the psychological condition of the covid-19 survivors. the pandemic period requires physical distancing, but social attachment must be solid because caring for each other can reduce stress levels and make the body's immune stronger. this is an open access article under the cc–by-sa license. keywords da'wah mitigation social movement covid-19 pandemic mailto:m.thoriq@staimsyk.ac.id http://creativecommons.org/licenses/by-sa/4.0/ alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 84 international journal of islamic educational psychology, 2(1), 2021 introduction at the end of 2019, the world was shocked by the covid-19 outbreak that hit wuhan, china. tens of thousands of chinese people, especially wuhan residents, were infected with coronavirus (media, 2020; supriatna, 2020; misno et al., 2020). coronavirus infected 200 countries quickly and caused 3.3 million deaths as of may 2021 (media, 2021). based on worldometers data, the total cases of coronavirus infection worldwide have reached 163,694,333 cases. of that number, 3,392,634 people died, and 142,144,554 people were declared recovered (media, 2021; fuadi & irdalisa, 2020). society felt the impacts, the upper, middle, and lower classes. various fields such as economic, educational, social, and tourism also suffer from this outbreak (kane et al., 2020; sohrabi et al., 2020). in indonesia, covid-19 began in early march. the government then issued presidential decree (kepres) number 12 of 2020 regarding non-natural disasters of coronavirus disease 2019 (covid-19) as a national disaster (keppres no. 12 tahun 2020 tentang penetapan bencana nonalam penyebaran coronavirus disease 2019 (covid-19) sebagai bencana nasional [jdih bpk ri], 2020). the covid-19 outbreak as a national disaster was responded to by the muhammadiyah disaster management center (mdmc) by establishing the muhammadiyah covid-19 command center (mccc) from the center to the regions (subiyanto, 2020). responses to a disaster for muhammadiyah are nothing new as a social organization. muhammadiyah, through the muhammadiyah disaster management center (mdmc), is always present and actively involved in every disaster at local, national, and global levels. quantitatively, every year muhammadiyah responds to 50 to 70 disasters (republika online, 2019). therefore, mdmc recognition as one of the disaster management institutions has a concern for every disaster. in a press release, lembaga kajian strategis dan pembangunan (lksp) stated that muhammadiyah is a social organization or institution that cares the most in dealing with covid-19 in indonesia (republika online, 2020). the lksp's acknowledgment, as quoted above, sparks the need for an in-depth study of the patterns, motives, and how mdmc carries out the mitigation-based da'wah of enlightenment activities in southeast sulawesi. besides an effort to examine the form or pattern of mitigation, this study also questions whether mitigation-based da'wah is based on universal humanitarian principles and can be free from the network of sectarianism and religion or vice versa (baidhawy, 2015). the question above becomes essential, considering that the fundamental idea of muhammadiyah, as stated in its articles of association, is as a da'wah movement. in contrast, the word "da'wah" itself attaches an element of mission to "influence". in the context of islam, da'wah is a process to influence a person and or group of people to become closer to "islam" (islamization) (nurhayati et al., 2018). alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 85 international journal of islamic educational psychology, 2(1), 2021 based on the observations, until the end of november, muhammadiyah continued to educate the public to use masks and provide scholarships to several students (faktual.net, 2020). thus, muhammadiyah continues to move, educate, help, and lighten the burden of some survivors, which is this organization's honest, solid, and philanthropic character. hafidz arfandi said that muhammadiyah community philanthropy is not too interested in religious polemics. muhammadiyah is more inclined to humanitarian work, generosity, love, and care for others. thus, efforts to prove the truth of social and humanitarian movements by muhammadiyah are not urgent because of this common-sense (arfandi, 2020). this study investigates disasters in perspective and how muhammadiyah mobilizes its social activities within the framework of da'wah. disasters in muhammadiyah's perspective, including the covid-19 pandemic, are not seen as unfavorable. however, the logical consequence of this view requires muhammadiyah; (1) promoting awareness about the importance of environmental protection and risk management of vulnerability, and (2) focusing on implementing disaster relief and recovery initiatives which include disaster mitigation and anticipation (baidhawy, 2015). the first closely related aspect to the community's mindset is the impact of disasters and their understanding of reality in all dimensions. during the covid-19 pandemic, based on the findings of several studies, some areas intersected with religious values and experiences. for example, hanan, syattar, and sabara's results mentioned that the acceleration of the covid-19 response in many countries, including indonesia, was conservatism and rigidity in understanding religion during the pandemic. in this context, religious moderation during the covid-19 pandemic is a necessity. moderate chooses a rational response to covid-19. it separates religion from science and places both in a dialogical and integrative way. meanwhile, the inclusiveness dimension in moderatism requires willingness and self-awareness. all covid-19 mitigations have been mutually agreed upon based on consensus government policies. moderation in a contextual sense means that understanding covid-19 requires comprehensive observations and attitudes. considering sociological aspects such as cultural dimensions, social systems, and patterns of community interaction (hannan, 2020; sabara, 2020; syattar et al., 2019). up to this point, it is appropriate to question "mitigation-based da'wah" promoted by muhammadiyah, whether in that sentence the movement to build islamic reasoning that integrates religion, science, and government policy, is accommodated in the mitigation-based enlightenment propaganda movement. if yes, then what are the forms, methods, and approaches? another critical aspect of mitigation-based da'wah activities is the sentence: "covid-19 impact management, open donations for da'wah and humanity," which seems "paradoxical". da'wah is essentially an active "negotiating value" of religion that is not so "sterile" because da'wah sometimes, not to mention always, alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 86 international journal of islamic educational psychology, 2(1), 2021 becomes a bridge to internalize values based on strengthening group identity (culture and or religion). meanwhile, the fundamental idea of "mitigation" activity is in the social space and is universal across regions, cultures, and beliefs. even so, it is not impossible to cooperate with da'wah with active mitigation, which is carried out "purely" for universal humanity without having to be trapped in "missionary" activities. many researchers conducted studies on muhammadiyah's role in disaster mitigation, like zakiyuddin baidhawy, entitled the role of faith-based organization in coping with disaster management and mitigation muhammadiyah's experience. baidhawy's study explored muhammadiyah's theological stance on disasters; its roles and strategies in disaster management and mitigation. this study shows several things: first, muhammadiyah views disaster positively. second, as a consequence, muhammadiyah promotes awareness and importance of environmental protection and risk and vulnerability management. second, muhammadiyah established the muhammadiyah disaster management center (mdmc), which focuses on implementing disaster relief and recovery initiatives, including disaster mitigation and anticipation through disaster prepared schools and disaster prepared hospitals. muhammadiyah (mdmc) is guided by al-ma'un theology and the principle of universal humanism (al-nas), building a relationship of understanding (ta'aruf), cooperation (ta'awun), and fulfillment of the rights of survivors. muhammadiyah, through mdmc, cooperates with various community parties at local, national, and international levels. thus, muhammadiyah can escape the da'wah trap (sectarian) and assist all victims and survivors in a non-discriminatory manner (baidhawy, 2015). besides baydhawy, kiki rasmala sari conducted a study, entitled peran lembaga muhammadiyah dalam mitigasi bencana di kabupaten sinjai. sari's findings concluded that lpb muhammadiyah, to mitigate disasters, still encountered many obstacles, so synergy with other institutions was needed (sani & syamsuddin, 2020). abdul sakban had a research entitled peran mdmc dalam pelayanan pendidikan dan psikososial untuk anak terdampak gempa bumi di kabupaten lombok utara. he found that mdmc's significant role in providing educational and psychosocial services could positively influence earthquake victims, especially children (sakban et al., 2020). putra agina widyaswara suwaryo wrote a study called peran muhammadiyah disaster management center dalam mitigasi bencana. he stated that mdmc took part in disaster mitigation in kebumen regency, such as active involvement in disaster socialization and facilitating a disaster resilient village. meanwhile, the difficulty faced was that the role of all mdmc members in contributing to disaster management was not yet optimal, starting from pre-, emergency response, and post-disaster (suwaryo et al., 2020). although some studies' focus regarding mdmc mitigation activities is similar, they have a different subject, locus, and focus. therefore, this study seeks to explain the mdmc mitigation alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 87 international journal of islamic educational psychology, 2(1), 2021 activities as an integral part of enlightenment da'wah activities in tackling the impact of the covid-19 outbreak. meanwhile, engkos kosasih, et al studied literasi media sosial dalam pemasyarakatan moderasi beragama dalam situasi pandemi covid-19 (2020). the results indicated that during the covid-19 pandemic, modern humans as social media users must treat them with a modest or fair attitude when receiving the information. the community as social media users must classify and choose what is acceptable and what should be rejected, especially those related to religious issues, such as various hoaxes spread through social media (kosasih et al., 2020). methodology this study is expected to provide a detailed explanation of why and how muhammadiyah combines da'wah activities with interest-free social services. in this context, the case study method was chosen to accurately describe the reality of the moderation movement carried out by muhammadiyah in the pandemic through mitigation-based enlightenment da'wah. the subject of this research was the muhammadiyah kendari community. experiences and empirical facts as shown by the muhammadiyah community in carrying out the mitigation movement, through this research tried to be described critically and analytically so that authors needed to conduct data mining through observation, reference studies, and in-depth interviews. based on the type of research approach used, local muhammadiyah leaders, community leaders, traditional leaders, and religious leaders searched for information related to the focus of the research problem. first, the authors analyzed data using a hermeneutic phenomenological approach by von eckartsberg (see madjid, 2014). then, they were combined with the data analysis mechanism of miles and huberman (moustakas, 1994; miles & huberman, 1986). findings 1) southeast sulawesi mdmc historical sketch the basis of lpbm/mdmc is the decree of the 46th muhammadiyah congress in 2010. as an integral part of organizational decisions, mdmc is spread to some regions. although a managerial decision, the southeast sulawesi mdmc was only established on june 12, 2019. muhammadiyah has already carried out new disaster management works before. as a social organization, the southeast sulawesi muhammadiyah has never been absent in social movements and activities for the community, not only for southeast sulawesi but also across regions and provinces. before mdmc, the social action of the muhammadiyah community was facilitated by the majelis pembina kesejahteraan sosial (mpks) (interview results with al-jufri, 2020). alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 88 international journal of islamic educational psychology, 2(1), 2021 various disaster events, especially those that occurred in sulawesi-southeast, are never deserted from the presence of muhammadiyah. for example, the flash flood that hit kendari in june 2015 was shocking. the overflowing water from the wanggu river that divides kendari city was declared the worst flood event in the last ten years. the overflow of water reached 1 to 1.5 meters, forcing several residents to be evacuated. the flood incident woke muhammadiyah. even lpb pp muhammadiyah went to help directly and coordinated with the southeast sulawesi muhammadiyah regional leadership to show empathy and ease the victims (interview with al-jufri, 2020). the north konawe flood disaster in 2017 also received serious attention from muhammadiyah residents, especially the muhammadiyah student association or ikatan mahasiswa muhammadiyah (imm). through charity activities for north konawe, the younger generation of muhammadiyah also helped. imm involved some muhammadiyah resources and infrastructure to assist. one year later, in 2018, the same flood happened again. muhammadiyah family also contributed their resources to help the affected community, such as ambulance, members, and cadres of the muhammadiyah student association or ikatan mahasiswa muhammadiyah (imm) (interview result with syukur, 2020). due to the prone to floods geographical conditions of southeast sulawesi, on june 12, 2019, the muhammadiyah disaster management agency (lpb) officially established muhammadiyah disaster management center (mdmc). this organization aims to organize and coordinate all organizational activities in disaster management (sani & syamsuddin, 2020). 2) mdmc roles and functions muhammadiyah disaster management center (mdmc)/lpbm coordinates resource mobilization in disaster emergency response, disaster mitigation and preparedness, and post-disaster rehabilitation. muhammadiyah is interested in having its perspective on disasters, especially the second point of muhammadiyah's articles of association: social life is the sunnah (qudrat iradat law) of allah for human life. meanwhile, muhammadiyah also believes that social life will achieve its goals by organizing according to qs. ali imran (3): 104. therefore, a framework of reference in dealing with disasters is drawn up. in contrast, for muhammadiyah, a disaster is "a serious inconvenience caused by natural and human factors, which usually paralyzes the functions of a society built to sustain life, protect environmental sustainability assets and ensure their dignity as human beings and as part of religious orders. the paralysis of these functions is due to the occurrence of human, material, economic or environmental losses that extend and exceed the ability of the affected community or community to cope using their resources." (pp. muhammadiyah, 2015). alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 89 international journal of islamic educational psychology, 2(1), 2021 efforts to overcome disasters become necessary for muhammadiyah, considering that the basis of this organization is as a social movement to provide social services to the people. mdmc was established with the vision: "developing superior disaster management functions and systems based on penolong kesengsaraan oemoem (pko) to improve the quality and progress of people's lives who are aware and resilient to disasters and can recover disaster victims quickly and with dignity". the vision above is translated into the following missions: (1) improving and optimizing disaster management systems in muhammadiyah, (2) developing disaster awareness in the muhammadiyah environment, (3) strengthening community networks and participation in disaster management (quoted from the official website (mdmc, 2019). 3) mdmc's movement and activity patterns in handling covid-19 mdmc/lpb muhammadiyah southeast sulawesi was only established in 2020, but its work appears increasingly accurate in the community. mdmc activists show their concern for every disaster that happens to the community. humanitarian officers of muhammadiyah, southeast sulawesi, continue to encourage social activities to help the community overcome the disasters. one of the disaster events that muhammadiyah responded quickly, in this case, was covid-19 (interview results with al-jufri, 2020). mdmc/lpb muhammadiyah southeast sulawesi was only established in 2020, but its work appears increasingly accurate in the community. mdmc activists show their concern for every disaster that happens to the community. humanitarian officers of muhammadiyah southeast sulawesi continue to encourage social activities to help the community. one of the disaster events that muhammadiyah responded quickly, in this case, was covid-19 (interview results with al-jufri, 2020). a) sterilization of public facilities according to experts, covid-19 can spread through particles from a patient's sneeze or a cough that sticks to other objects such as clothes or other entities. therefore, one approach to prevent transmission of this virus is to use antiseptics and disinfectants. in that context, several institutions have taken creative initiatives to spray disinfectants, especially in potential places and public facilities for covid-19 transmission. the sulawesi-southeast mdmc also took this step, even to help the wider community and massively the sulawesi-southeast mdmc, in collaboration with the university of muhammadiyah kendari (umk), produces disinfectants from plant materials. efforts to make disinfectants are carried out as one of the efforts of muhammadiyah elements in helping the community. disinfectants made by mccc/mdmc and umk, as mentioned, are used for some houses of worship and educational institution buildings and distributed free to the public (factual.net, 2020). alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 90 international journal of islamic educational psychology, 2(1), 2021 in addition, mdmc sterilizes hundreds of places of worship (mosques, churches, and temples), schools, and facilities such as ports by spraying disinfectant (https://bumisultra.com/news, 2020). anticipatory steps in spraying disinfectants to sterilize public places or facilities by mdmc mobilize muhammadiyah volunteers from the muhammadiyah youth force (amm). mdmc conducted this activity in march and april 2020. b) mdmc food sharing program the covid-19 pandemic in indonesia has a multi-dimensional impact from a social, cultural, and economic perspective. from an economic perspective, the pandemic has caused some people to lose their livelihoods due to the closure of some industries and public shopping facilities that previously accommodated many workers. this reality creates a multi-effect player with a significant impact on the socioeconomic life of the community. under these conditions, these people who previously relied on the income to make ends meet were forced to lose the job. responding to this reality, mdmc nationally issued a notice to muhammadiyah followers to take an active role in overcoming the impact of food shortages due to covid-19 through the family food security movement or gerakan ketahanan pangan keluarga (getapak) (muhammadiyah inisiasi gerakan ketahanan pangan keluarga, 2020). as a follow-up of the "getapak", the regional leadership of muhammadiyah sulawesi-southeast through lazismu issued a notice. it appealed to the organization members to participate actively according to their respective abilities to help fellow muslims. in that context, muhammadiyah southeast sulawesi launched the "muhammadiyah sharing" program. the "muhammadiyah sharing" program started from march to august 2020 to show empathy from muhammadiyah to the community. at the beginning of the outbreak, in march, mdmc/mccc went directly to share food with the poor community groups in kendari and several villages in south konawe. before ramadan 2020, the "muhammadiyah sharing" program targeted poor community groups. this activity aimed to help the affected community groups to enjoy ramadan like others at least. mdmc food sharing program had a tagline "happy before ramadan" (interview result with syukur, 2020). muhammadiyah food sharing program was revived during ramadan and then continued to the end of ramadan by distributing the zakat fitrah to the community by the covid-19 pandemic (telisik.id, 2020). the food sharing movement was not mdcm's primary responsibility. several amil zakat institutions and government institutions were also doing the same program. therefore, to avoid overlapping food aid alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 91 international journal of islamic educational psychology, 2(1), 2021 allocations and the possibility of repeated distribution to the same subject, the sharing movement initiated by mdmc referred to the mustahik mapping data by lazismu (amil zakat infak and sadakah muhammadiyah) (interview with syukur, 2020). the muhammadiyah movement to share food also distributed qurban meat to several communities in kendari, konawe, and south konawe. in addition, the campaign to share qurban meat in a pandemic situation was organized by mdmc and some amil zakat institutions under basnas of southeast sulawesi (interview with arsam, 2020). c) masks sharing and socialization the covid-19 pandemic is the outbreak of the sars-cov-2 viruses that attack people and occurs massively and simultaneously in several countries, causing many victims. some experts see the covid-19 outbreak as a severe disease due to much damage to the body caused by microscopic organisms (emmeluth, 2010). the covid-19 pandemic is a massive spread of disease outbreaks by the coronavirus simultaneously in some countries globally, so the who declared it a pandemic (valerisha & putra, 2020). epidemiologically, covid-19 can spread quickly because the sars-cov2 is an entirely new virus. no one in this world has immunity to this virus. as a result, each covid-19 case can cause 2-3 new issues. who (world health organization) officially declared the coronavirus disease (covid19) as a pandemic on march 9, 2020, due to this rapid spread (covid-19, 2020). countries worldwide are trying their best to break the spread to finally make efforts (social and physical distancing) (smith, & freedman, 2019). another protocol implemented to avoid the spread of covid-19 is the recommendation to wash hands and wear masks (anggraini, 2020). the recommendation to wear masks is related to two main indications to avoid transmitting the virus; through droplets from the respiratory tract and contact. droplets or tiny droplets between 5 to 10 micrometers in diameter contain viral particles produced when a person coughs or sneezes. therefore, every person who is in close contact (within 1 m) with an indicated person to experience or show symptoms of respiratory distress (coughing, sneezing) has the potential to be exposed to droplets so that it is possible to cause infection. droplets are also likely to fall on surfaces where the virus can remain active. hence, the closest area to the infected person can become a source of transmission (water, sanitation hygiene, and waste management) (world health international, 2020). therefore, recommendations for wearing masks help protect healthy people (self-protection when interacting with infected people) or control sources (ardiputra et al., 2020; estri et al., 2019). alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 92 international journal of islamic educational psychology, 2(1), 2021 since the beginning of the pandemic, there has not been a single study that can firmly confirm when the pandemic will end, especially in the economic and educational fields. on this basis, since may 29, 2020, the government has issued a new normal policy. according to ahmad yurianto, the new normal is a new order, habit, and behavior based on adaptation to cultivate clean and healthy living behavior. this approach includes regularly washing hands with soap, wearing masks, maintaining a safe distance, and avoiding crowds. the government hopes that the new habit can soon become a collective consciousness to run well. this policy is expected to be implemented immediately by managers of public facilities, workplaces, schools, and places of worship (tirto.id, 2020). responding to government policies regarding the recommendation to wear masks to the public as a preventive measure in preventing the transmission of the sars-cov-2 virus, muhammadiyah, as an integral part of indonesia, is committed to assisting the community and government in realizing a healthy system and environment. therefore, muhammadiyah also went directly to help and distribute masks to the public, such as in markets, streets, and other crowded places. muhammadiyah youth force and aisyiyah distributed the masks in march and april 2020 in the konawe regency (kampung, 2020). socialization to educate the public to wear masks consistently continues. for example, at the end of october and early november, mdmc again distributed 9,000 masks to the public. the movement for sharing and socializing masks belongs to muhammadiyah's commitment to tackling and preventing the transmission of covid-19 (factual.net, 2021). d) scholarships as previously mentioned, the covid-19 pandemic has had a broad impact or touched almost all dimensions of human life, including education. the government has decided to close educational institutions to contain the spread of coronavirus temporarily. this condition is factually "disturbing" the continuity of the learning process between students and teachers. in this context, all elements of education, especially the state, are undoubtedly responsible for facilitating the schools for all educational stakeholders to carry out safe learning and can protect students from potential virus exposure (siahaan, 2020; martoredjo, 2020) as the responsibility for the government and other social elements to continue the transfer of knowledge process for students, learning from home or online learning was adopted. the policy can protect the teaching participants and provide a sense of security. changes in teaching models and patterns from previously conducted face-to-face to online learning, of course, have a significant influence, including in financing. alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 93 international journal of islamic educational psychology, 2(1), 2021 online learning requires internet data. this reality is, of course, an additional economic burden for the family from a lower financial group. in that context, muhammadiyah, as part of the social element of indonesian society, feels the responsibility. hence, muhammadiyah must make creative efforts in providing solutions. muhammadiyah's concern through mdmc is by providing pandemic scholarships to some educational subjects. donations and scholarships from muhammadiyah are this organization's concern to continue the educational process during the pandemic. scholarships were given to 40 students, especially those students with high achievement. according to muhammad syukur, the scholarship compensation funds came from the infaq and sadaqah from muhammadiyah members (interview with syukur, 2020). e) worship guidance during the pandemic the covid-19 pandemic has empirically had a significant influence on almost all aspects of human life, including religious rituals. there are recommendations to comply with health protocols to prevent the spread of the sars-cov-2, such as maintaining distance, wearing masks, maintaining cleanliness, and changing worship patterns. muhammadiyah, as a religious organization with relatively large members, considers it essential to conduct an in-depth study of worship patterns involving many people. as a follow-up to in-depth research implementing certain worship services, muhammadiyah issued several edicts containing guidelines for worship during the early outbreak and the new normal era. the pp tarjih council issued guidance for worshipping during the pandemic. muhammadiyah members gradually socialize the community to understand the pandemic without feeling constrained in carrying out certain rituals. the demand for worship is stated in the muhammadiyah central executive number 06/edr/i.0/e/2020 concerning guidance for fasting, arafah fasting, eid al-adha, qurban(sacrifice of a livestock animal during eid al-adha), and the protocol for eid al-adha celebration during the covid-19 pandemic (covid19.muhammadiyah.id, 2020). discussion 1) dimensions of da'wah in the covid-19 mitigation activities by mdmc the southeast sulawesi mdmc conducted at least eleven activities to mitigate non-natural disasters caused by the coronavirus. mdmc as muhammadiyah's representative, did the eleven series of activities to show deep concern for the community affected by covid-19, dedication, and sincerity to help ease the burden. the eleven mdmc mitigation activities are as follows. alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 94 international journal of islamic educational psychology, 2(1), 2021 table 1. southeast sulawesi muhammadiyah disaster management center mitigation activities no. time time and activities targets mitigation type 01 march 2020 spraying disinfectant schools, houses of worship, other public facilities structural mitigation 02 march 2020 disinfectant distribution public structural mitigation 03 march 2020 distribution of food packages poor neighborhoods structural mitigation 04 march 2020 socialization and mask distribution public structural mitigation 05 april 2020 distribution of food packages poor neighborhoods structural mitigation 06 april-june 2020 socialization of worship during the pandemic poor neighborhoods structural mitigation 07 may 2020 distribution of food packages poor neighborhoods structural mitigation 08 june 2020 distribution of qurban meat poor neighborhoods structural mitigation 09 october 2020 socialization and distribution of 9000 masks public structural mitigation 10 october november 2020 continued socialization and distribution of masks public structural mitigation 11 november 2020 scholarships for students affected by covid-19 college students structural mitigation source: (muhammadiyah disaster management center (mdmc) sulawesi tenggara) the eleven activities or mitigation activities by mdmc are categorized as sterilization, social assistance, and socialization. these activities are in an integrated manner or connected and contain an element of socialization. sterilization protects public facilities from virus transmission. spraying disinfectants is a genuine concern and socialization to maintain personal and environmental hygiene as recommended by the government to reduce the virus. likewise, the mask distribution also contains socialization to protect oneself and others from virus exposure. mdmc's food sharing activities reminded others to take care of themselves and the people around them (interview with arsam, 2020). mitigation activities by mdmc show the explicit efforts of muhammadiyah to mobilize and or build public awareness to take preventive steps and actions to maintain health through oral, written, and action messages. the action alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 95 international journal of islamic educational psychology, 2(1), 2021 sequence is the implementation or actualization of the command yad'una ila alkhair (calling on goodness). positive actions (al-khair) seem explicit to maintain personal hygiene and public facilities through spraying disinfectants, protecting themselves by practicing new traditions, such as wearing a mask (amru bi al-makruf), from dangerous virus transmission (nahyu 'an al-munkar). furthermore, in islamic teachings, maintaining human survival (hifz al-nafs) is the foundation in religious orders, so that calls and invitations (socialization) to heed health protocols as an integral part of survival. based on the indications mentioned, mdmc mitigation actions are an inseparable part of the da'wah and parts of the da'wah movement.mdmc's disaster mitigation activities also have conceptual historical reasons related to muhammadiyah's initial inspiration based on al-imran: 104, which substantially commands to make changes through the da'wah movement. article 4 paragraph 1 of the articles of association of muhammadiyah states that muhammadiyah is an islamic movement, da'wah amar ma'ruf nahi munkar, and tajdid, based on the qur'an and as-sunnah. furthermore, article 7, paragraph 1 states that to achieve its aims and objectives, muhammadiyah carries out da'wah amar ma'ruf nahi munkar, and tajdid manifested in efforts in all areas of life. therefore, by relying on these arguments, all muhammadiyah's activities equal da'wah. referring to the activities within muhammadiyah in the articles of association, the entire series of mdmc's mitigation activities from march to november 2020 are da'wah oriented as the message conveying islam to all humankind (qs al-imran: 104, 110, 114) and mercy, creating, actualizing, and operationalizing islam as a religion of grace (capable of prospering, being happy, and becoming a solution) (surah al-anbiya': 107). thus, the nonnatural disaster mitigation of covid-19 by mdmc, in addition to islamic normative values, builds and changes human character towards a better direction (khaidir, e., & suud, fm 2020). furthermore, the da'wah movement also has the dimension of developing the socio-cultural life of humanity towards continuous change for the better (tampubolon, 2016). 2) mitigation-based da'wah: mdmc strategies, approaches and methods mdmc's activities during the pandemic clearly show that muhammadiyah actively plays a role and helps the government overcome the impact of nonnatural disasters. muhammadiyah supports the government. mdmc document analysis related to covid-19 mitigation shows that mdmc fieldwork is not sporadic but planned. it is based on the da'wah governance system through the stages of structuring strategy, selecting an integrative da'wah approach and method. mdmc activists' several stages before mitigation: (1) the planning stage includes the activity's objectives, a pattern of communication, the target alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 96 international journal of islamic educational psychology, 2(1), 2021 audience, and designing the message material. the message material compiled is about covid-19 and all issues related, (2) the second stage is selecting the activity, testing the design of the mitigation strategy model. in conducting the trial, if there are still shortcomings, the activists will make various improvements. in contrast, if suitable, the model can be applied with several enhancements. therefore, this model of risk communication strategy for disaster preparedness can be involved in risk communication activities to the community. based on the strategic design mentioned above, mdmc moves by mobilizing volunteers to work simultaneously and in an integrated manner to mitigate. mdmc carries out efforts to actualize the strategic plan as mentioned through a specific approach to run effectively. in implementing mitigation-based da'wah, according to the authors' observations, the mdmc community is more dominant in taking a social approach, based on the recipient/partner of da'wah related and dependent on other people. this approach is carried out through education, cultural and socio-economic interactions. the disinfectants and the mask distribution aim to educate the public to apply and create a protected situation from possible virus transmission through objects. likewise, the mask distribution encourages the value of education to create public awareness to wear masks. on the other hand, the mdmc mitigation program also uses a socio-economic approach to build food security, especially for the poor and workers who have lost their income due to covid-19. mdmc's social approach strengthens food security and providing scholarships to several students. mitigation activities by mdmc, if examined from the da'wah method perspective, have at least three methods. a) mdmc adopts the da'wah bi al-lisan method by equipping volunteers with covid-19 knowledge so that all volunteers can explain to the public the importance of protecting themselves, their families, and the environment from potential exposure to the sars cov2 virus. muhammadiyah preachers also carry out this bi al-lisan method regarding the guidance of worship in the pandemic era, related to congregational prayers, friday prayers, eid prayers, and the slaughter of sacrificial animals. based on the authors' observations, the socialization based on pp tarjih council's decision is online. b) the da'wah bi al-kitabah method is a call to prevent and protect oneself from the dangers and threats of exposure to covid-19 by distributing reminders. however, in this context, the mdmc sulawesi-southeast is generally only forward from the central mccc. therefore, implementation of mitigationbased da'wah through oral and written by mdmc is adopted by muhammadiyah following the strategy of preaching enlightenment (tanwir), according to the current context. this method is expected to answer these latest problems, which is believed by muhammadiyah at this alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 97 international journal of islamic educational psychology, 2(1), 2021 time, as a da'wah movement, bringing people from ignorance, misery, and poverty to empowerment, welfare, health, and intelligence (amirrahman et al., 2015). c) the da'wah bi al-hal method is the most dominant. fieldwork on sterilization through spraying disinfectants, mask distribution, food security compensation, and scholarships is in the ideas and strategic plans. it touches the community directly, especially the low economic class. da'wah bi al-'amal, as during the pandemic, is not new for muhammadiyah circles. the founder of muhammadiyah, kh ahmad dahlan, had started this model and strategy and continuously encouraged attention to the poor, neglected children, built orphanages, and built medical centers, clinics, and maternity homes for the marginalized (mustadafin). this da'wah bil amal is a progressive and transformative interpretation of the qur'an surah alma'un and the qur'an surah al-imran 104 and 110 by kh ahmad dahlan in 1912 (qodir, 2019). 3) muhammadiyah mitigation da'wah in southeast sulawesi the commitment of muhammadiyah da'wah as a humanitarian movement oriented towards efforts to empower mustadifin for society and national welfare is explicitly stated by muhammadiyah entering the 21st century. the enlightenment da'wah movement develops strategies from revitalization (reinforcement) to transformation (dynamic change) to give birth to business charities and social actions that favor the mustad'afin and strengthen civil society (civil society) for the progress and welfare of the nation (berita resmi muhammadiyah, ppm 2015: 79). the da'wah movement for enlightenment is encouraged by muhammadiyah, not to attract da'wah subjects into certain ideologies but to strengthen civil society for welfare. with this orientation, enlightenment da'wah in the social and humanitarian realm is truly socially oriented and universally humanitarian. if examined, the various enlightenment da'wah activities by mdmc activists in southeast sulawesi in the pandemic space for approximately 9 (nine) months are overall oriented towards strengthening civil society to understand the importance of protecting themselves and others. in addition, the strengthening targets the public regardless of religion, ethnicity, and organization to sterilize social facilities by spraying disinfectants in public facilities at schools, universities, mosques, churches, and monasteries. based on the authors' observations, the socialization of masks for the community by mdmc included public places such as markets, crossroads, public transport passengers, ship passengers (inter-island mass transit), street hawkers, and others who accessible to mdmc activists. the food sharing movement was based on the pattern found from the mapping results based on the target's need and urgency. the mapping aimed at the entire groups, considering that at the same time, the city and provincial alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 98 international journal of islamic educational psychology, 2(1), 2021 governments, as well as baznas, were doing activities to care for the covid-19 humanity by mdmc (interview with gratitude, 2020). based on this reality, mdmc's activity in strengthening programs affected by covid-19 is not based on certain religious, ethnic, and cultural groups. still, it targets all elements of society based on their level of urgency. thus, the mitigation-based da'wah of enlightenment does not depart from the basic ideas of muhammadiyah about da'wah in entering the 21st century. instead, da'wah develops strategies to strengthen and dynamic social change to business charities and social actions that favor vulnerable and marginal groups and support civil society (civil society) for the progress and welfare of the nation (muhammadiyah official news, ppm 2015: 79). in this context, the mitigation-based da'wah movement is inclusive, da'wah to empower and strengthen all by prioritizing universal human values. the above reality is in line with baidhawy's findings stating that the social movements by mdmc are based on the theological principles of al-ma'un and universal humanism (al-nas), building social relations and mutual understanding between groups (ta'aruf), ta'awun, and serious efforts to fulfill the rights of survivors. mdmc's social action in dealing with disasters cooperates with various groups at the local, national and international levels. muhammadiyah's social movements and activities in coping with disasters carried out by mdmc managed to get out and distance themselves from sectarian da'wah's trap to touch all victims and survivors without any discriminatory space (baidhawy, 2015). 4) limitations of mitigation-based enlightenment da'wah the various mitigation activities by the sulawesi-southeast mdmc over nine months are not easy for a new social institution. therefore, it is customary to give appreciation for all activities and actions done. however, the southeast sulawesi mdmc needs to think about human resources with counseling skills. mdmc can collaborate with various campuses with psychology majors or study programs or counseling guidance (suud, f. m., et al., 2020) to psychologically assist the community or disaster survivors. this reality is important because, based on observations throughout the 9 (nine) months of the mitigation-based enlightenment program by mdmc sulawesisoutheast, the aspect of psychological assistance is something untouched by mdmc. this online counseling service (e-counseling) can be pursued and developed on comorbid mood and anxiety disorders interventions, including transdiagnostic care and special psychological care. beatty and lambert stated that counseling services through the internet produced encouraging results. however, these interventions should be developed and targeted at treating comorbidities between various mental disorders and somatic disorders (beatty & lambert, 2013; (effendi et al., 2019). alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 99 international journal of islamic educational psychology, 2(1), 2021 conclusion referring to the findings and discussion of the mitigation-based enlightenment da'wah movement carried out by the sulawesi-southeast sulawesi mdmc. first, the mitigation-based enlightenment da'wah by muhammadiyah through various social activities aims to support the community in dealing with the covid-19 pandemic. second, the mitigation-based da'wah approach to enlightenment by mdmc southeast sulawesi has three approaches: (1) bil oral approach (socialization utilizing delivery through oral communication both in public places and in houses of worship); (2) the bil kitabah approach (through writing in the form of brochures and through social media messages), and (3) bil hal method, or measurable actions such as spraying disinfectants, distributing masks, sharing food, and providing scholarships to survivors. third, the mitigation-based da'wah movement with a program to strengthen communities affected by covid-19 is not based on certain religious, ethnic, and cultural groups but targets all elements of society based on their level of urgency. in the future, it is crucial for the ranks of the southeast sulawesi-sulawesi mdmc to think about the availability of human resources who have the skills to conduct counseling. psychological assistance for residents affected by the covid-19 pandemic with a trauma healing approach for residents, especially children and adolescents. efforts to strengthen awareness needed by the victims are also provided as a complement to medical and physical assistance. hopefully, the victims can resume their lives, return to their activities, and remain productive after the disaster. other assistances include trauma healing with support therapy, mental health psychoeducation. training local volunteers will help communities affected by disasters and distribute supplies. psychoeducation or mentoring training for local volunteers is provided for those who help accompany disaster victims after the volunteers leave the location. references anggraeni, n. w. (2020). pergulatan kebijakan dalam ko-evolusi pandemi global covid 19. in prosiding seminar nasional problematika sosial pandemi covid-19: membangun optimisme di tengah pandemi covid-19. www.ojs.literacyinstitute.org/index.php/prosiding-covid19/index ardiputra, s., prawira, m. r., tasbir, m., permata, s. u., listiawati, n., & qadrini, l. (2020). pembagian masker dan sosialisasi kebijakan pemerintah dalam rangka mendukung pencegahan penyebaran covid-19 pada masyarakat desa pallis kecamatan balanip. communnity development journal, 1(3), 395400. https://doi.org/10.31004/cdj.v1i3.1095 arfandi, h. (2020). motif dan strategi gerakan filantropi muhammadiyah. jurnal muhammadiyah studies, 1(1), 127-155. https://doi.org/10.22219/jms.v1i1.11413 http://www.ojs.literacyinstitute.org/index.php/prosiding-covid19/index https://doi.org/10.31004/cdj.v1i3.1095 https://doi.org/10.22219/jms.v1i1.11413 alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 100 international journal of islamic educational psychology, 2(1), 2021 baidhawy, z. (2015). the role of faith-based organization in coping with disaster management and mitigation: muhammadiyah's experience. journal of indonesian islam, 9(2), 167–194. https://doi.org/10.15642/jiis.2015.9.2.167194 beatty, l., & lambert, s. (2013). a systematic review of internet-based self-help therapeutic interventions to improve distress and disease-control among adults with chronic health conditions. clinical psychology review, 33(4), 609– 622. https://doi.org/10.1016/j.cpr.2013.03.004 covid-19, w. r. p. (2020, july 2). beranda. covid19.go.id. https://covid19.go.id/ effendi, d. i., lukman, d., eryanti, d., & muslimah, s. r. (2019). advokasi psikologis bagi masyarakat terpapar pandemi covid-19 berbasis religious ecounseling. digital library uin sunan gunung djati bandung estri, b. a., putri, i. m., rosida, l., & endriyani, a. (2019). pengendalian dan pencegahan infeksi (ppi). universitas ‘aisyiyah yogyakarta. fuadi, t. m. & irdalisa. (2020). covid 19: antara angka kematian dan angka kelahiran. jurnal sosiologi agama indonesia (jsai), 1(3), 199–211. https://doi.org/10.22373/jsai.v1i3.767 mdmc sultra bagikan 9 ribu masker secara gratis kepada masyarakat. (2021, mei). faktual.net. https://faktual.net/mdmc-sultra-bagikan-9-ribumasker-secara-gratis-kepada-masyarakat/diakses kampung, a. (2020, march 27). angkatan muda muhammadiyah konawe gelar aksi bagi-bagi masker gratis | kampung sultra. https://kampungsultra.com/angkatan-muda-muhammadiyah-konawegelar-aksi-bagi-bagi-masker-gratis/ kane, j. m., varner, j. m., stambaugh, m. c., & saunders, m. r. (2020). reconsidering the fire ecology of the iconic american chestnut. 11, 10. keppres no. 12 tahun 2020 tentang penetapan bencana nonalam penyebaran corona virus disease 2019 (covid-19) sebagai bencana nasional [jdih bpk ri]. (2020). https://peraturan.bpk.go.id/home/details/135718/keppresno-12-tahun-2020 khaidir, e., & suud, f. m. (2020). islamic education in forming students' characters at as-shofa islamic high school, pekanbaru riau. international journal of islamic educational psychology, 1(1), 50-63. https://doi.org/10.18196/ijiep.1105 kosasih, e., raharusun, a. s., dalimunthe, r. p., & kodir, a. a. (2020). literasi media sosial dalam pemasyarakatan moderasi beragama dalam situasi pandemi covid-19. digital library uin sunan gunung djati bandung. http://digilib.uinsgd.ac.id/30707/ https://doi.org/10.15642/jiis.2015.9.2.167-194 https://doi.org/10.15642/jiis.2015.9.2.167-194 https://doi.org/10.1016/j.cpr.2013.03.004 https://covid19.go.id/ https://doi.org/10.22373/jsai.v1i3.767 https://faktual.net/mdmc-sultra-bagikan-9-ribu-masker-secara-gratis-kepada-masyarakat/diakses https://faktual.net/mdmc-sultra-bagikan-9-ribu-masker-secara-gratis-kepada-masyarakat/diakses https://kampungsultra.com/angkatan-muda-muhammadiyah-konawe-gelar-aksi-bagi-bagi-masker-gratis/ https://kampungsultra.com/angkatan-muda-muhammadiyah-konawe-gelar-aksi-bagi-bagi-masker-gratis/ https://peraturan.bpk.go.id/home/details/135718/keppres-no-12-tahun-2020 https://peraturan.bpk.go.id/home/details/135718/keppres-no-12-tahun-2020 https://doi.org/10.18196/ijiep.1105 http://digilib.uinsgd.ac.id/30707/ alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 101 international journal of islamic educational psychology, 2(1), 2021 madjid, a. (2014). fenomenologi dan hermeneutik: perbandingan dua epistemologi. etnohistori: jurnal ilmiah kebudayaan dan kesejarahan, 1(1), 21. http://dx.doi.org/10.33387/jeh.v1i1.803 hannan, a. (2020). moderatisme dan problem konservatisme beragama di tengah pandemi global covid-19. kuriositas: media komunikasi sosial dan keagamaan, 13(2), 167-197. martoredjo, n. t. (2020). pandemi covid-19: ancaman atau tentangan bagi sektor pendidikan?. e-binus library. mdmc. (2019, june 14). https://mdmc.or.id/ mdmc berbagi strategi penanggulangan bencana di forum asean | republika online. (2019). https://republika.co.id/berita/nasional/sangpencerah/19/08/22/pwlf1u368-mdmc-berbagi-strategi-penanggulanganbencana-di-forum-asean/ mdmc sultra bagikan 9 ribu masker secara gratis kepada masyarakat | faktual.net. (n.d.). retrieved 25 december 2020, from https://faktual.net/mdmc-sultrabagikan-9-ribu-masker-secara-gratis-kepada-masyarakat/ media, k. c. (2020, march 12). timeline wabah virus corona, terdeteksi pada desember 2019 hingga jadi pandemi global halaman all. kompas.com. https://www.kompas.com/tren/read/2020/03/12/113008565/timelinewabah-virus-corona-terdeteksi-pada-desember-2019-hingga-jadi media, k. c. (2021, may 17). update corona dunia 17 mei: 3,3 juta orang meninggal dunia karena covid-19 halaman all. kompas.com. https://www.kompas.com/tren/read/2021/05/17/093407265/updatecorona-dunia-17-mei-33-juta-orang-meninggal-dunia-karena-covid-19 miles, m. b., & huberman. (1986). qualitative data analysis: a sourcebook of new method. sage publication. misno bp, dkk, a. (2020). covid-19; wabah, fitnah dan hikmah. pustaka amma amalia. moustakas, c. (1994). phenomenology research methode. saga publication inc. muhammadiyah inisiasi gerakan ketahanan pangan keluarga. (2020, july 15). republika online. https://republika.co.id/share/qdi58m423 nurhayati, n., idris, m., & al-qadri burga, m. (2018). muhammadiyah dalam perspektif sejarah, organisasi, dan sistem nilai. trustmedia publishing. qodir, z. (2019). islam berkemajuan dan strategi dakwah pencerahan umat. jurnal sosiologi reflektif, 13(2), 209–234. https://doi.org/10.14421/jsr.v13i12.1630 http://dx.doi.org/10.33387/jeh.v1i1.803 https://mdmc.or.id/ https://republika.co.id/berita/nasional/sang-pencerah/19/08/22/pwlf1u368-mdmc-berbagi-strategi-penanggulangan-bencana-di-forum-asean/ https://republika.co.id/berita/nasional/sang-pencerah/19/08/22/pwlf1u368-mdmc-berbagi-strategi-penanggulangan-bencana-di-forum-asean/ https://republika.co.id/berita/nasional/sang-pencerah/19/08/22/pwlf1u368-mdmc-berbagi-strategi-penanggulangan-bencana-di-forum-asean/ https://faktual.net/mdmc-sultra-bagikan-9-ribu-masker-secara-gratis-kepada-masyarakat/ https://faktual.net/mdmc-sultra-bagikan-9-ribu-masker-secara-gratis-kepada-masyarakat/ https://www.kompas.com/tren/read/2020/03/12/113008565/timeline-wabah-virus-corona-terdeteksi-pada-desember-2019-hingga-jadi https://www.kompas.com/tren/read/2020/03/12/113008565/timeline-wabah-virus-corona-terdeteksi-pada-desember-2019-hingga-jadi https://www.kompas.com/tren/read/2021/05/17/093407265/update-corona-dunia-17-mei-33-juta-orang-meninggal-dunia-karena-covid-19 https://www.kompas.com/tren/read/2021/05/17/093407265/update-corona-dunia-17-mei-33-juta-orang-meninggal-dunia-karena-covid-19 https://republika.co.id/share/qdi58m423 https://doi.org/10.14421/jsr.v13i12.1630 alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 102 international journal of islamic educational psychology, 2(1), 2021 sabara, s. (2020). beragama dengan moderat di era pandemi covid-19. mimikri jurnal agama dan kebudayaan, 6(2), 131–149. sakban, a., maemunah, m., & hafsah, h. (2020). peran mdmc dalam pelayanan pendidikan dan psikososial untuk anak terdampak gempa bumi di kabupaten lombok utara. seminar nasional pendidikan inklusif pgsdunram 2020, 52–61. sani, k. r., & syamsuddin, s. (2020a). peran lembaga muhammadiyah dalam mitigasi bencana di kabupaten sinjai. jurnal sosial humaniora, 13(1), 37. https://doi.org/10.12962/j24433527.v13i1.6648 sani, k. r., & syamsuddin, s. (2020b). peran lembaga muhammadiyah dalam mitigasi bencana di kabupaten sinjai. jurnal sosial humaniora, 13(1), 37. https://doi.org/10.12962/j24433527.v13i1.6648 siahaan, m. (2020). dampak pandemi covid-19 terhadap dunia pendidikan. jurnal kajian ilmiah, 1(1), 73–80. https://doi.org/10.31599/jki.v1i1.265 sohrabi, c., alsafi, z., o'neill, n., khan, m., kerwan, a., al-jabir, a., iosifidis, c., & agha, r. (2020). world health organization declares global emergency: a review of the 2019 t novel coronavirus (covid-19). international journal of surgery, 76, 71-76. https://dx.doi.org/10.1016/j.ijsu.2020.02.034 subiyanto, n. (2020). disusun sebagai salah satu syarat menyelesaikan program studi strata i pada jurusan psikologi fakultas psikologi. (publication no. 7762720) [skripsi]. universitas muhammadiyah surakarta. supriatna, e. (2020). wabah corona virus disease (covid 19) dalam pandangan islam. salam: jurnal sosial dan budaya syar-i, 7(6), 555-564. https://doi.org/10.15408/sjsbs.v7i6.15247 survei lksp: muhammadiyah paling peduli covid-19 | republika online. (2020). https://www.republika.co.id/berita/qcqzcr327/survei-lkspmuhammadiyah-paling-peduli-covid19 suud, f. m., gaffar, a., rouzi, k. s., & chaer, m. t. (2020). the role of islamic counselling in pandemic covid 19: a conceptual study for developing positive emotion of parents and children. konseling religi jurnal bimbingan konseling islam, 11(1), 18-35. http://dx.doi.org/10.21043/kr.v11i1.7705 suwaryo, p. a. w., sarwono, s., & yuwono, p. (2020). peran muhammadiyah disaster management center dalam mitigasi bencana. jurnal ilmiah permas: jurnal ilmiah stikes kendal, 10(1), 33–40. https://doi.org/10.32583/pskm.v10i1.663 syatar, a. s. a., amiruddin, m. m., & rahman, a. (2020). darurat moderasi beragama di tengah pandemi corona virus desease 2019 (covid-19). kuriositas: media komunikasi sosial dan keagamaan, 13(1), 1-13. https://doi.org/10.35905/kur.v13i1.1376 https://doi.org/10.12962/j24433527.v13i1.6648 https://doi.org/10.12962/j24433527.v13i1.6648 https://doi.org/10.31599/jki.v1i1.265 https://dx.doi.org/10.1016/j.ijsu.2020.02.034 https://doi.org/10.15408/sjsbs.v7i6.15247 https://www.republika.co.id/berita/qcqzcr327/survei-lksp-muhammadiyah-paling-peduli-covid19 https://www.republika.co.id/berita/qcqzcr327/survei-lksp-muhammadiyah-paling-peduli-covid19 http://dx.doi.org/10.21043/kr.v11i1.7705 https://doi.org/10.32583/pskm.v10i1.663 https://doi.org/10.35905/kur.v13i1.1376 alifuddin, chaer & sukatin| mitigation-based enlightenment da'wah (social movement of mdmc sulawesi-southeast in psychological assistance to covid-19 survivors) 103 international journal of islamic educational psychology, 2(1), 2021 tampubolon, i. (2016). enlightening islamic preaching: study on da`wah of muhammadiyah in the contemporary era. fitrah: jurnal kajian ilmu-ilmu keislaman, 2(2), 1–16. https://doi.org/10.24952/fitrah.v2i2.472 telisik.id/news/sambut-ramadan-lazismu-sultra-bagi-sembako valerisha, a., & putra, m. a. (2020). pandemi global covid-19 dan problematika negara-bangsa: transparansi data sebagai vaksin socio-digital?. jurnal ilmiah hubungan internasional. https://doi.org/10.26593/jihi.v0i0.3871.131137 world health international. (2020, july). https://www.who.int https://doi.org/10.24952/fitrah.v2i2.472 https://doi.org/10.26593/jihi.v0i0.3871.131-137 https://doi.org/10.26593/jihi.v0i0.3871.131-137 https://www.who.int/ _______________________________________________ international journal of islamic educational psychology vol. 2, no. 2, december 2021 doi: https://doi.org/10.18196/ijiep.v2i2.12572 the relationship between self-regulation, self-efficacy, and psychological well-being among the salahaddin university undergraduate students in kurdistan. reben ramadhan salleh, nik ahmad hisham ismail*, faizah idrus international islamic university malaysia, malaysia *corresponding email: nikahmad@iium.edu.my citation: salleh, r. r., ismail, n. a. h. & idrus, f. (2021). the relationship between self-regulation, selfefficacy, and psychological well-being among the salahaddin university undergraduate students in kurdistan. international journal of islamic educational psychology, 2(2), 105-126. doi: https://doi.org/10.18196/ijiep.v2i2.12572 a r t i c l e i n f o a b s t r a c t article history received : 18/08/2021 revised : 02/12/2021 17/12/2021 accepted: ,23/12/2021 self-regulation, self-efficacy, and psychological well-being are essential requirements in the academic environment. psychological well-being is indispensable for students’ emotional balance and healthy growth and development. the recent study investigated the relationship between self-regulation, self-efficacy, and psychological well-being among kurdish students at salahaddin university. the objectives of the research are as follows: (1) to examine the prevalence level of selfregulation, self-efficacy, and psychological well-being among the salahaddin university undergraduate students; (2) to examine the relationship of self-regulation and self-efficacy with psychological well-being among the salahaddin university undergraduate students; and (3) to examine the effect of self-regulation and self-efficacy on psychological well-being among the salahaddin university undergraduate students. the study employed quota sampling, and there were 407 respondents selected for it. analysis techniques were presented in descriptive, pearson correlation, and multiple regression analysis (mra). the research shows a low level of self-regulation and self-efficacy among the salahaddin university undergraduate students. however, psychological well-being is high. the study further demonstrates a positive and statistically significant relationship between self-regulation, self-efficacy, and psychological well-being among the salahaddin university undergraduate students. finally, the study showed that only self-regulation significantly affected psychological well-being among the salahaddin university undergraduate students. this is an open access article under the cc by-sa license. keywords growth and development, psychological well-being, self-regulation, selfefficacy, undergraduate students https://doi.org/10.18196/ijiep.v2i2.12572 mailto:nikahmad@iium.edu.my https://doi.org/10.18196/ijiep.v2i2.12572 http://creativecommons.org/licenses/by-sa/4.0/ salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 106 international journal of islamic educational psychology, 2(2), 2021 introduction educational institutions play an important role in students’ lives. as part of the educational sector, educational institutions help students grow and develop appropriately according to their abilities and capabilities. thus, university students acquire the proper opportunity to comprehend their abilities and capabilities, manage themselves, and adopt strategic ways to pursue their objectives and targets in life. self-regulation allows students to get along with others well and enhances goal setting. students with low self-regulation may face mental and behavioral issues and academic-based problems. on the other hand, having self-regulation increases academic success, social competence, and positive development (zimmerman, 2000). self-regulation is defined as a strategy of beliefs, feelings, and behaviors that inspire individual objectives (ghonsooly & ghanizadeh, 2013). high self-regulation evaluates self-control and accelerates academic achievement across the learning process (montroy, 2014). additionally, self-regulation has a connection with individual performance, which includes setting priorities, plan of activities, and monitoring progress (beeftink et al., 2012). self-regulation refers to the learning process to improve learners’ activities to involve interpersonal, motivation, cognitive, and metacognitive terms. the improvement of self-regulation allows students to rationally consider multiple experiences across various realms: academic achievement, personality, social skills, and psychological well-being (mcmillan, 2010; pintrich, 2004). los (2014) suggested that students’ academic success is due to appropriating self-regulation within cognitive strategies, metacognitive strategies, and resource management. according to (bandura, 1996), self-efficacy refers to the understanding of the individual capacity to produce strategies to control current conditions. he explained that capacity affects life goals directly connected to emotions, feelings, and attitudes (howatt, 2011). bandura discovered the missing part of the developmental theory to maintain the confidence or willingness to accomplish functions and acquire capabilities (pajares & schunk, 2002). also, the idea of personal self-efficacy was the main point for this theory (behjoo, 2013). according to bandura, self-efficacy is distinguished as peoples’ beliefs about their ability to produce an appropriate level of performance in improving human production and individual well-being (pajares & schunk, 2002). furthermore, belief drives people to approach their objectives (ghonsooly & ghanizadeh, 2013). moreover, the presumption of people’s skills will make them available to vanquish complicated tasks instead of threatening or trying to avoid difficulties (bandura, 1994). also, pajares posits that people with a firm selfefficacy take on more difficult tasks (motlagh et al., 2011). bandura (1994) laid down four causes of self-efficacy. they are vicarious experiences, enactive mastery, verbal persuasions, and physiological beings salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 107 international journal of islamic educational psychology, 2(2), 2021 (feist et al., 2013). students with a high level of self-efficacy are claimed to be a better predictor of academic outcomes than previous achievements or intrinsic ability without understanding abilities consciously (los, 2014). having high levels of self-efficacy motivates confidence in representatives and holding regular common performance to begin the consideration of the ability to regulate an individual’s behavior. from bandura’s point of view, self-efficacy is recognized separately from other similar constructs, such as self-esteem and selfconcept. self-esteem refers to the assessment of one’s self, and self-concept considers individuality, for instance, different identity from others. thus, selfesteem and self-concept refer to internal feelings for someone who notices the self. still, self-efficacy draws the beliefs or expectations of individuals in the capabilities to deliver specific tasks (los, 2014). therefore, knowing capabilities is crucially important, especially for university students, to obtain a satisfactory outcome to enhance social contraction as basic psychological well-being. in addition, high self-efficacy obtains high levels of communication proficiency (wildauer, 2017). the expectations of efficacy attempt individuals to determine appropriate actions to strengthen their activities (bandura, 1994b). it greatly influences academic success and students’ responsibilities practically instead of imagining. besides, students will predict and design to fulfill activities based on unique skills. self-efficacy influences advanced functions for estimating students’ activities to increase academic motivation (zimmerman, 2000). furthermore, selfefficacy decreases stress and promotes academic achievement (siddiqui, 2015). psychological well-being has become a controversial term in the half of the last century to concentrate on human development, life challenges, and the contribution of individuals’ complete growth and improvement. in addition, psychologists were interested in discourses on individualization (jung, 1931; ryff & singer, 1996; and zappala, 2007), fully functioning (rogers, 1961); and selfactualization (maslow, 1968) to describe the extension of growth and development of an individual. according to diener (2000), the cognitive and emotional assessments of a person’s existence have been defined as psychological well-being, including warm responses to events with cognitive happiness and fulfillment decisions (zappala, 2007). psychological well-being usually requires ideas which are happiness, self-actualization, vitality, self-acceptance, existence with meaning, optimum functioning, and satisfaction with life. psychological well-being leads to the meaning of life, personal development, mastery, autonomy, satisfaction with life, positive effects, consistency, and hopefulness (trudel-fitzgerald et al., 2019). psychological well-being can change their current circumstances. the absence of psychological well-being causes people to depend on external conditions, blaming the self for any reason and estimating the condition as permanent (zappala, 2007). bandura’s social cognitive theory (sct) includes self-regulation and selfefficacy components. in the case of self-regulation, individuals regulate behavior by internal reinforcement or punishment. at the same time, self-efficacy refers to an individual’s belief in attaining desirable goals due to their actions (zhou & salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 108 international journal of islamic educational psychology, 2(2), 2021 brown, 2015). sct indicates environmental influences on human functions as evidence that individuals are not singularly affected through internal or external sources while these components (i.e., person, environment, and behavior) are inter-played reciprocally. a sense of self and recognizing individuals’ expectations are profoundly affected by person, environment, and behavior and play important roles in students' learning, achievement, and psychological wellbeing, especially during college years (saroughi, 2021). the theory focuses on producing a sense of self and adjusting to the everyday experiences of life (roberts, 2007). according to bandura, there is a causal relationship between perceived self-efficacy and behavioral adjustment (zhou & brown, 2015). from the perspective of social cognitive theory, self-regulation has an important role in regulating individuals’ external situations and attitudes to regulate their thoughts, behavior, and actions (saroughi, 2021). self-efficacy can improve the student population’s learning abilities, life fulfillment, and well-being as a whole. these self-efficacy and self-regulatory strategies can subsequently allow them to control their emotions, thoughts, and behaviors (saroughi, 2021). university students face challenges in choosing specializations, living in the dormitory, thinking about future life, and suffering from academic stress as they consider the next stages of their academic and non-academic plans (dierkes, 2020). these problems extend to securing a job after graduation and attaining good grades. these are some concerning dilemmas as they may affect selfregulation and self-efficacy on psychological well-being among undergraduate university students. the current pandemic adds to this puzzle as physical classes are reduced, and the need to keep social distance due to the threat of the disease can impact students’ psychological well-being (abdulkarim & suud, 2020). considering the psychological dimension during the coronavirus outbreak, world governments are more concerned about vaccinations and healthcare than the psychological aspect. in addition, students may face difficulties in their studies if they fail to regulate themselves in making decisions and to obtain psychological well-being. because they have no adequate idea about their abilities, they can easily face any psychological symptoms. klassen and usher (2010) introduced self-efficacy as an indispensable factor throughout educational settings for students’ prognosticating to advance their positions and academic activities. students’ level of self-efficacy in the learning process is a positive experience for their academic challenge that will strengthen their confidence to achieve and accomplish in a particular subject and decide for an academic specialization (los, 2014). the literature has shown the absence of a study that examines self-regulation, self-efficacy, and psychological well-being among kurdish students. even less study considered university students’ self-efficacy and self-regulation. as self-efficacy can also be implemented to psychological well-being (taştan, 2014), exploring a unique strategy to enhance students’ selfregulation will significantly reduce stress and improve their psychological wellbeing (dierkes, 2020). there is an inadequate study between self-regulation and self-efficacy and university students’ psychological well-being domains such as salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 109 international journal of islamic educational psychology, 2(2), 2021 personal growth, purpose in life, positive relations with others, autonomy, selfacceptance, and environmental mastery. ghonsooly and ghanizadeh (2013) showed a dynamic and reciprocal relationship between self-regulation, selfefficacy, and psychological well-being domains. the recent study aims to study: (1) the prevalence level of self-regulation, selfefficacy, and psychological well-being (2) the relationship between selfregulation and self-efficacy with psychological well-being (3) determine the effect of self-regulation and self-efficacy on psychological well-being among the salahaddin university undergraduate students. self-regulation, self-efficacy and psychological well-being well-being includes two central perspectives, which are hedonia and eudaimonia. hedonia refers to approaching environmental and emotional comfort, having a pleasant effect, and absence of unpleasant effects. hedonia means overall satisfaction (subjective well-being). on the other hand, the eudaimonia view implies attempting to self-develop consistently with one’s values and full psychological actualization (objective well-being) (giuntoli et al., 2021; vázquez et al., 2009). the objective understanding of psychological wellbeing was investigated firmly through ryff’s framework (ryff & singer, 1996). carol ryff established the six components of psychological well-being (howatt, 2011). according to ryff, psychological well-being consists of six dimensions, and her perspective of psychological well-being is multidimensional as it encompasses self-acceptance, positive relations with others, autonomy, environmental mastery, purpose in life, and personal growth (ryff, 2013). ryff developed a questionnaire to measure psychological well-being based on these six dimensions. this scale has been used extensively among researchers to measure psychological well-being, and these dimensions are correlated dramatically with existing indicators that focus on feeling healthy, happy, optimistic, or happy with life (ryff, 2013). ryff relied on self-actualization theories of abraham maslow, roger’s full function, allport’s maturation, erick erikson’s development stages, carel jung’s formation, buhler’s human basic tendencies, newgarten’s executive personality process, and jahoda’s mental health (ramli, 2017). self-acceptance has become a fundamental ingredient of mental health and selfactualization. it refers to a positive psychological characteristic based on acceptance, even having a positive feeling about past life, keeping an optimistic outlook on oneself and one’s history (durand-bush et al., 2015). self-acceptance significantly affects personal standards to enhance mental well-being, selfactualization, optimum functioning, and maturity. positive psychological functioning is established through self-acceptance as a necessary level (mongiovi, 2018). self-acceptance is an individual assessment of various aspects of life. ryff and singer (2006) believe optimistic perspective will offer selfacceptance to positive aspects and even feeling healthy about previous life experiences, maslow’s self-actualization, roger’s optimum functioning, allport’s salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 110 international journal of islamic educational psychology, 2(2), 2021 maturity, and erikson’s acceptance of life are the philosophies that support this scale of psychological well-being (howatt, 2011). self-acceptance encourages selfevaluation that will influence awareness and acceptance about strengths and weaknesses. in addition, self-acceptance relates to the individual’s sense of self about current and previous times that can alter actions, motivations, and feelings. a positive relationship with others is a significant source of connection with others (ryff, 2013). getting quality interpersonal interactions with others is important to achieve social welfare. individuals need pleasantness and connections to grow socially and develop strong empathy, love, and intimacy. warmth, friendship, taking care of each other, and reliable attention are factors that allow positive relations with others. this dimension emerges based on the hypotheses of aristotle’s ethics, russell’s work on affection, allport’s maturity, and erickson’s development stage theory (howatt, 2011). the number of friends, meeting duration, social event attendance, and social group membership relationship with satisfaction (roberts, 2007). love, strong friendship, and further communication with others can be influenced by a strong expression of empathy (ryff & singer, 1996). autonomy refers to seeking people’s values (ryff, 2013). autonomy as a dimension of psychological well-being is emphasized in the self-determination theory to determine self-confidence and self-regulation. further, black and ryan believe that students’ level of independent self-regulation can reduce anxiety levels across the semester (mongiovi, 2018). according to (ryff & singer, 1996), autonomy refers to individuality, the capability to resist social and peer influence, think and behave how people want, and make decisions to fulfill personal desires and values. the autonomous functioning of maslow emphasizes this ability, jung’s individuation, the self-determination of sartre, and the acquisition of a sense of liberation by erikson (howatt, 2011). psychological wellness and efficient behavioral consequence are influenced by autonomy orientation (deci & ryan, 2008). environmental mastery refers to the individual’s level of competence to manage environmental activities for producing a positive psychological purpose. it empowers people to practice or establish suitable conditions to manage and control serious dynamic situations (mongiovi, 2018). this component can improve psychological well-being and mental health. both jahoda’s theory of an individual’s ability and allport’s maturity emphasize environmental mastery (howatt, 2011). the dimension of purpose in life refers to an individual feeling how they sense or approach purpose and direction in life (ryff, 2013). psychological well-being will be high because of the direction in life (mongiovi, 2018). furthermore, purpose drives an individual to follow targets and find internal energy as an encouraging system in all aspects of life. the people who have a purpose in life can make a plan clearly and work properly to obtain a satisfactory result. salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 111 international journal of islamic educational psychology, 2(2), 2021 working on individual goals provides a sense of control over life and enhances psychological well-being (roberts, 2007). personal growth is defined as a sense of improvement consistent new life experiences necessary to determine the individual’s potential. in selfactualization, personal development leads to a complete individual functioning in the family, job connection, and social experiences (ryff, 2013). personal growth means realizing one’s potential, self-realization to control all life aspects (ryff & singer, 1996). several studies have shown that focusing on extrinsic and intrinsic targets correlates with productivity, better health, and psychological well-being (deci & ryan, 2008). methods a survey was utilized in this study. a questionnaire was used to collect the data in the field research. coghlan and brydon-miller (2014) asserted that quantitative research design such as a survey could provide a space for people to share personal information in an anonymous way that they would otherwise be unwilling to share with an interviewer. in this study, the non-probability quota sampling technique was chosen. the volunteer students were chosen at the salahaddin university to answer the questionnaires, which allowed the researchers to obtain 413 responses among 15 different colleges (n=413) in the academic year of (2020-2021). the respondents were undergraduate students from all levels of study, different gender and 15 different colleges. instrumentation the study utilized the self-regulation questionnaire (srf) developed by brown, miller & lawendowski (1999), with 63 items. the scale showed a high internal and external consistency in various studies. this questionnaire included seven subscales (1receiving relevant information, 2evaluating the information and comparing it to norms, 3triggering change, 4searching for options, 5 formulating a plan, 6implementing the plan, and 7assessing the plan’s effectiveness) with a 5-point likert scale (strongly disagree, disagree, uncertain or unsure, agree, and strongly agree). the reliability of the questionnaire has been reported by the alpha coefficient of 0.82. the scale was validated among university students, and adequate internal consistency α = 0.83 (de la fuente et al., 2020). the second instrument utilized was self-efficacy questionnaire (seq) was created by jerusalem and schwarzerin (scholz et al., 2002), with a 4-point likert scale (not at all true, hardly true, moderately true, and exactly true). this instrument contained 20 items in 1981 but was reduced to 10 items. it has been translated into 28 languages. the third instrument utilized was psychological well-being (pwb) questionnaire with 42 items version (ryff & keyes, 1995). the scale was 7-point likert (strongly agree, somewhat agree, a little agree, neither agree nor disagree, a little disagree, salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 112 international journal of islamic educational psychology, 2(2), 2021 somewhat disagree, and strongly disagree). the pwb scale measures six subscales: autonomy, environmental mastery, personal growth, positive relations with others, purpose in life, and self-acceptance. viejo et al. (2018) have shown the validity of this instrument through confirmatory factor analysis (cfa). the pwb scale has been used with college students in many countries and translated into various languages. internal consistency coefficients for the sub-scales of the spanish version for morales-rodríguez et al. (2020) research which included university students showed self-acceptance at 0.88, positive relationships with others at 0.72, autonomy at 0.90, environmental mastery at 0.89, purpose in life at 0.88, and personal growth at 0.94. the reliability of all three questionnaires was measured using cronbach’s alpha which measures internal consistency that shows how closely related a set of items are as a group. the reliability of self-regulation was 0.829, the reliability of selfefficacy was 0.770, and the reliability of psychological well-being was 0.759. hence, the validity was then assumed adequate as previous studies have applied the instruments of self-regulation, self-efficacy, and psychological well-being (carey et al., 2004), (scholz et al., 2002), and (alias et al., 2020), respectively. procedure and data analysis the formal procedures were followed during the data collection in the fieldwork. first, permission was requested from the rectory of the salahaddin university to administer the survey at the university. following consent and approval, the questionnaire was distributed among undergraduate students at salahaddin university. the researchers obtained the students’ contact information from each department to answer the questionnaire and conveniently sent the google form link. once the participants answered the questionnaire, they were ensured that all responses were confidential and that they had filled the survey and answered all questions. the data was then analyzed using a statistical procedure for descriptive analysis, correlation analysis, and multiple regression analysis (mra). the collected data were computed and analyzed statistically using the package for social sciences (spss 0.22) software. descriptive statistics utilizes the data to provide descriptions of the population, and inferential statistics provide inferences and predictions about a population based on a sample of the population in the study. for the analysis, descriptive analysis was presented as a mean, frequency distribution, percentage, and standard deviation in this study. furthermore, multiple regression analysis (mra) was run to analyze the effect of self-regulation and self-efficacy on psychological well-being. a pearson correlation was used to determine the relationship between self-regulation and self-efficacy and students’ psychological well-being at the sallahuddin university salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 113 international journal of islamic educational psychology, 2(2), 2021 results descriptive statistics for the prevalence level of self-regulation, self-efficacy, and psychological well-being. the study employs a median to classify participants from high to low levels, as shown in table 1. more than half of the participants indicated a low level of selfregulation and self-efficacy, which arrange between the mean of m=3.2-3.5 sd=0.31-0.50 respectively. however, more than half of the students showed a higher level of psychological well-being (m=4.1, sd=0.30). therefore, the salahaddin undergraduate students lack self-regulation and self-efficacy. table 1. mean, sd and median levels constructs mean sd high low total self-regulation m=3.5 sd=0.31 (n=198) 48.8% (n=209) 51.4% (n=407) 100% self-efficacy 3.2 sd=0.50 (n=186) 45.7% (n=221) 54.3% (n=407) 100% psychological well-being 4.1 sd=0.30 )n=207) 50.9% (n=200) 49.1% (n=407) 100% correlation analysis for the relationship between self-regulation and psychological well-being. the pearson product moment correlation analysis was used. the study checks for normality assumptions of data distributions, as shown in table 2. furthermore, all constructs used continuous data. table 2 shows a positive and statistically significant link between self-regulation and psychological well-being among the salahaddin undergraduate students (r=0.43, p=.000). thus, there is a medium-size effect or correlation, as suggested by cohen (1988). table 2. person correlation n constructs 1 2 mean sd n 1 self-regulation __ 0.43** 3.46 0.32 407 2 psychological well-being 0.43** ___ 4.08 0.30 407 ** p<.00 correlation analysis for self-efficacy and psychological well-being among the salahaddin undergraduate students? the pearson product moment correlation analysis was again used. the study checks for assumptions that are normality of data distributions as shown in table 3 and the constructs used continuous data. salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 114 international journal of islamic educational psychology, 2(2), 2021 table 3 shows a positive and statistically significant relationship between selfefficacy and psychological well-being among the salahaddin undergraduate students (r=0.32, p=.000). hence, there is a medium-size effect or correlation, as suggested by cohen (1988). table 3. person correlation n constructs 1 2 mean sd n 1 self-efficacy __ 0.32** 3.21 0.50 407 2 psychological well-being 0.32** ___ 4.08 0.30 407 **p<.00 multiple regression analysis (mra) indicates that self-regulation and selfefficacy affect psychological well-being a multiple regression analysis (mra) was run to investigate the effect of selfregulation and self-efficacy on the psychological well-being of the salahaddin undergraduate students. before running the analysis, fundamental assumptions (i.e., homoscedasticity, normality of residual error, multi-collinearity, and correlations). firstly, data were checked for the assumption of homoscedasticity to ascertain that the variance of errors was the same across all the predictors. the assumption of homoscedasticity was checked by analyzing the scatterplot of standardized residuals (zresid) along the y-axis against the predicted values (zpred) along the x-axis. a visual inspection (see figure 1) suggests that the residuals are scattered quite randomly, indicating a non-violation of the homoscedasticity assumption. figure 1 regression standardized predicted value secondly was the assumption of normality of residual error, which was examined using the normal probability plot (see figure 2). the potted output did not indicate a serious deviation from the diagonal rule that represented normal distribution. these inspections show that this assumption of mra was not salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 115 international journal of islamic educational psychology, 2(2), 2021 violated. figure 2 shows the p-p plot that contains the cumulative theoretical distribution (straight line) and the cumulative distribution of the observed data. figure 2. observed cum prob the above plot indicates the degree to which the theoretical distribution fits the observed data. the dotted line representing the cumulative distribution of the empirical data perfectly fits the straight line. the third is the collinearity problem when the independent variables are highly correlated. two indicators were checked to assess this assumption. they are the variance inflation factor (vif) and tolerance statistics. table 4 shows a low tolerance value of < 0.1, and the value of vif for both constructs is 1.607. hence, vif did not exceed 3. as such, there was no problem of multi-collinearity among the predictors. table 4. value of vif and tolerance constructs vif tolerance self-regulation 1.607 0.622 self-efficacy 1.607 0.622 the fourth is inter-correlations. table 5 shows the correlations between the criterion and predictor variables. the results indicate that the criterion (psychological well-being) correlates positively with two predictor variables (self-regulation and self-efficacy). therefore, all assumptions of mra have been achieved in this study. table 5. inter-correlations between constructs n constructs 1 2 3 1 self-regulation 1 _ 2 self-efficacy 0.61** 1 3 psychological well-being 0.43** 0.32** 1 salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 116 international journal of islamic educational psychology, 2(2), 2021 based on table 6, this study’s parameter between self-regulation self-efficacy and psychological well-being is moderate (r= 0.44) (cohen, 1988). the independent variables are accounted for 19% of variances in psychological well-being with a standard error of 0.27, while the other 81% can probably be explained by another possible variable that is not studied in this research. table 6. model summary model r r square adjusted r square st. error of the estimate 1 .435 .189 .185 .2714461 table 7 shows the results of anova, which illustrate that the model is significant, or that, in other words, at least one of the predictors is statistically significant (f= (2,404) 47.027, p= 0.00). table 7. anova model sum of squares df mean square f sig. 1 regression 6.930 2 3.465 47.027 .000b residual 29.768 404 .074 total 36.698 406 a. dependent variable: psychological well-being b. predictors (constant): self-efficacy, self-regulation table 8 shows that only one of the two predictors significantly affects psychological well-being: self-regulation (beta=0.0.36, t=6.668, and p=.000). based on the results of beta wight, one unit of students’ self-regulation could increase the students’ psychological well-being by 0.357. table. 8 coefficients model unstandardized coefficients standardized coefficients t sig. b std. error beta 1 (constant) 2.686 .147 18.305 .000 self-regulation .357 .054 .379 6.668 .000 self-efficacy .049 .034 .083 1.459 .145 dependent variable: psychological well-being thus, based on the results, the predicted equation can be stated as follows: y (psychological well-being) = 2.686+ 0.357*(self-regulation) +0.049*(selfefficacy) salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 117 international journal of islamic educational psychology, 2(2), 2021 discussion the following conclusion was drawn based on the obtained data from the respondents from the questionnaire. the result showed that more than half of the participants had a low level of selfregulation and self-efficacy (m=3.2-3.5, sd=0.31-0.50, respectively). in other words, self-regulation and self-efficacy were low among the salahaddin undergraduate students. this finding is in contrast to most previous studies (durand-bush et al., 2015; short et al., 2016; gagnon et al., 2016), which have revealed a high level of self-regulation among undergraduate students. other studies have also indicated a high level of self-efficacy among their participants (gielnik, 2020), (eliyana et al., 2020), (alhadabi & karpinski, 2020). furthermore, (ersöz, 2017) showed that university students had a high self-efficacy and psychological well-being. experts describe self-regulation and self-efficacy as the most important element in academia. self-regulation increases academic success, social competence, and positive development (zimmerman, 2000). self-regulation connects individuals’ performance by setting priorities, planning activities, and monitoring progress (beeftink et al., 2012). students with a high level of self-efficacy will be better predictors of academic outcome than previous achievements or mental ability (los, 2014). high self-efficacy also allows the high-level ability of communication (wildauer, 2017). however, the finding of this study is not harmonious with the results of previous studies due to the different sets of academic programs and students’ backgrounds. also, there could be some inconsistencies between students’ expectations and their actual actions throughout the study. their motivation and their degree of self-regulation and self-efficacy may be strong, but they are unaware of. conversely, a high level of psychological well-being was recorded among the salahaddin undergraduate students. the result indicated that more than half of the students showed a higher level of psychological well-being (m=4.1, sd=0.30), which is consistent with (viejo et al., 2018) study that found a high level of psychological well-being among participants. another study also showed a high level of psychological well-being (oravecz et al., 2020). however, the finding of the present study is in contrast with (dodd et al., 2021) which found a low level of psychological well-being due to the pandemic, with about 33.8% of participants having a low level of psychological well-being and 31.5% of students had a very low level of psychological well-being. furthermore, a low level of psychological well-being was recorded among college students who had a low level of optimism and high level of stress during coronavirus (genç & arslan, 2021). this study presented two important findings to indicate the relationship between self-regulation and self-efficacy with psychological well-being. the result demonstrated a positive and statistically significant relationship between selfregulation and psychological well-being (r=0.43, p=.000) and self-efficacy and salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 118 international journal of islamic educational psychology, 2(2), 2021 psychological well-being (r=0.32, p=.000) among undergraduate students at salahaddin university. in other words, the current research has shown that if students have strong self-regulation and self-efficacy, their psychological wellbeing will be high as well. this finding is consistent with previous studies. students’ self-regulation was significantly related to physicians and medical students (gagnon et al., 2016). describing, acting, awareness, and psychological well-being were most strongly related to self-regulation (short et al., 2016). in addition, a unique relationship was revealed between self-regulation, general externalizing behavior problems, and specific problems of inattention (lonigan et al., 2017). there was also a relationship between self-efficacy and psychological well-being among students (siddiqui, 2015). also, the relationship has been found among intimacy, commitment, marital satisfaction, interpersonal interaction, and self-efficacy on social network sites (ruggieri et al., 2021). another study showed that self-efficacy was related to students’ scientific knowledge (beck & blumer, 2021). furthermore, theoretically based on social cognitive theory, the relationships between environmental factors and social experiences with the learning and well-being of students were highlighted. the social cognitive theory includes the dynamic connection between the person, behavior, and the environment. this theory demonstrates the relationship of self-efficacy and self-regulation in the students’ well-being (saroughi, 2021). another finding of the current study is that self-regulation can affect psychological well-being, but self-efficacy was incapable of impacting psychological well-being. in other words, self-regulation increased the salahaddin university students’ psychological well-being by 0.357. based on the present study's finding, self-regulation is therefore concluded to affect psychological well-being, while self-efficacy does not. the impact of selfregulation on psychological well-being has been revealed in the majority of previous researches, and self-regulation capacity can significantly impact the levels of stress, psychological well-being, and mental health functioning (durand-bush et al., 2015). also, self-regulation influences purpose in life and environmental mastery as two dimensions of psychological well-being, and psychological well-being can be predicted positively through self-regulation capacity (gagnon et al., 2016). another result showed that planning, monitoring, controlling, and reflecting as self-regulation characteristics affected the psychological well-being of university students to increase academic achievement (wang et al., 2021). moreover, self-regulation significantly predicted students’ psychological well-being, even at the next stages of their study (fomina et al., 2020). another finding showed a significant effect of self‐ regulation on students’ learning engagement (doo & bonk, 2020). theoretically, self-regulation allows students to consider multiple experiences across various realms: academic achievement, personality, social skills, and psychological well-being (mcmillan, 2010; pintrich, 2004). this finding is salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 119 international journal of islamic educational psychology, 2(2), 2021 consistent with previous literature and the study’s findings. however, the result of the current study showed that self-efficacy could not affect psychological wellbeing, while numerous previous researches have indicated the impact of selfefficacy on psychological well-being. many researchers have debated the opposite of the present finding. for example, siddiqui (2015) found a significant influence of self-efficacy on psychological well-being among male and female undergraduate students. according to bandura, self-efficacy is distinguished as peoples’ beliefs about their ability to produce an appropriate level of performance for improving human production and individuals’ well-being (pajares & schunk, 2002). some studies have indicated the effect of self-efficacy on psychological well-being, but this research discovered no impact, therefore concluding that students are less attentive and self-disciplined. nevertheless, many factors may have influenced the respondents,s including a lack of motivation, university environment, teaching style, a lack of encouragement, parental style, and students’ lack of knowledge of their ability or sense in diverse situations. conclusion the current research was driven by a lack of studies on the relationship between self-regulation, self-efficacy, and psychological well-being among kurdish undergraduate students at salahaddin university. the result showed a low level of self-regulation and self-efficacy, while psychological well-being was high. furthermore, self-regulation and self-efficacy were statistically significantly related to psychological well-being. besides that, the effect of self-regulation on psychological well-being was found among undergraduates, but the study did not find the impact of self-efficacy on psychological well-being. the findings have provided helpful guidance in applying further techniques to enhance self-regulation, influencing psychological well-being and the interaction between key constructs. moreover, the results showed a poor degree of selfregulation and self-efficacy, contributing to identifying the causes through more concern. the results discussed and compared to previous research, and the opinions of certain experts in the area have been documented. references abdulkarim, k. a., & suud, f. m. (2020). evaluation of madaris curriculum integration for primary muslim education in mindanao: an assessment of the influence of psychology. international journal of islamic educational psychology, 1(2), 89-100. https://doi.org/10.18196/ijiep.v1i2.9736 alhadabi, a., & karpinski, a. c. (2020). grit, self-efficacy, achievement orientation goals, and academic performance in university students. international journal of adolescence and youth, 25(1), 519–535. https://doi.org/10.18196/ijiep.v1i2.9736 salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 120 international journal of islamic educational psychology, 2(2), 2021 https:/doi.org/10.1080/02673843.2019.1679202 alias, n. s., hashimah, i., hashim, m., & yahaya, m. h. (2020). psychometric properties of the 42item version of ryff’s s psychological well-being scale among working women in malaysia. journal of human development and communication, 9, 23-28. bandura, a. (1994a). self-efficacy. in v. s. ramachaudran (ed.), encyclopedia of human behavior (vol. 4, pp. 71-81). new york: academic press. bandura, a. (1994b). self-efficacy. in v. s. ramachaudran (ed.), encyclopedia of human behavior (vol. 4, pp. 71-81). new york: academic press. bandura, r. e. (1996). self-efficacy in changing societies. in journal of cognitive psychotherapy (vol. 10, issue 4). https://doi.org/10.1891/0889-8391.10.4.313 beck, c. w., & blumer, l. s. (2021). the relationship between perceptions of instructional practices and student self-efficacy in guided-inquiry laboratory courses. cbe life sciences education, 20(1), 1–9. https://doi.org/10.1187/cbe.20-04-0076 behjoo, b. m. (2013). the relationship among self-efficacy, academic self-efficacy, problem-solving skills and foreign language achievement. [thesis, hacettepe university]. turkey. beeftink, f., van eerde, w., rutte, c. g., & bertrand, j. w. (2012). being successful in a creative profession: the role of innovative cognitive style, selfregulation, and self-efficacy. journal of business and psychology, 27(1), 71–81. https://doi.org/10.1007/s10869-011-9214-9 brown, j.m., miller, w.r., lawendowski, l.a. (1999). the self-regulation questionnaire. in: vandecreek, l, jackson, tl. (eds.). innovations in clinical practice: a sourcebook. vol. 17, pp. 281–292. sarasota, fl: professional resource press/professional resource exchange. carey, k. b., neal, d. j., & collins, s. e. (2004). a psychometric analysis of the self-regulation questionnaire. addictive behaviors, 29(2), 253–260. https://doi.org/10.1016/j.addbeh.2003.08.001 coghlan, d., & brydon-miller, m. (2014). the sage encyclopedia of action research. london: sage publications. https://dx.doi.org/10.4135/9781446294406 https://doi.org/10.1080/02673843.2019.1679202 https://doi.org/10.1891/0889-8391.10.4.313 https://doi.org/10.1187/cbe.20-04-0076 https://doi.org/10.1007/s10869-011-9214-9 https://doi.org/10.1016/j.addbeh.2003.08.001 https://dx.doi.org/10.4135/9781446294406 salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 121 international journal of islamic educational psychology, 2(2), 2021 cohen, j. (1988). statistical power analysis for the behavioral sciences, hillsdale. (2nd ed). lawrence erlbaum associates, publishers deci, e. l., & ryan, r. m. (2008). self-determination theory: a macro theory of human motivation, development, and health. canadian psychology, 49(3), 182–185. https://doi.org/10.1037/a0012801 dela fuente, j., peralta-sánchez, f. j., martínez-vicente, j. m., sander, p., garzónumerenkova, a., & zapata, l. (2020). effects of self-regulation vs. external regulation on the factors and symptoms of academic stress in undergraduate students. frontiers in psychology, 11, 1773. https://doi.org/10.3389/fpsyg.2020.01773 dierkes, l. (2020). reactivity testing on self-regulation and psychological well-being in the daily life of students – an experience sampling study. the university of twente, department of positive psychology and technology (ppt). diener, e. (2000). subjective well-being: the science of happiness and a proposal for a national index. american psychologist, 55(1), 34–43. https://doi.org/10.1037/0003-066x.55.1.34 dodd, r. h., dadaczynski, k., okan, o., mccaffery, k. j., & pickles, k. (2021). psychological well-being and academic experience of university students in australia during covid-19. international journal of environmental research and public health, 18(3), 1–12. https://doi.org/10.3390/ijerph18030866 doo, m. y & bonk, c. j. (2020). the effects of self‐efficacy, self‐regulation and social presence on learning engagement in a large university class using flipped learning. journal of computer assisted learning, 36(6) 997-1010. https://doi.org/10.1111/jcal.12455 durand-bush, n., mcneill, k., harding, m., & dobransky, j. (2015). investigating stress, psychological well-being, mental health functioning, and selfregulation capacity among university undergraduate students: is this population optimally functioning?. canadian journal of counselling and psychotherapy, 49(3), 253–274. eliyana, a., musta’in, sridadi, a. r., & aviantari, n. (2020). linking self-efficacy on motivation and entrepreneurial achievements. systematic reviews in pharmacy, 11(8), 328–334. https://doi.org/10.31838/srp.2020.8.50 https://doi.org/10.1037/a0012801 https://doi.org/10.3389/fpsyg.2020.01773 https://doi.org/10.1037/0003-066x.55.1.34 https://doi.org/10.3390/ijerph18030866 https://doi.org/10.1111/jcal.12455 https://doi.org/10.31838/srp.2020.8.50 salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 122 international journal of islamic educational psychology, 2(2), 2021 ersöz, g. (2017). the role of university students’ general self-efficacy, depression and psychological well-being in predicting their exercise behavior. journal of education and training studies, 5(3), 110. http://dx.doi.org/10.11114/jets.v5i3.2209 feist, j., feist, g. j., & roberts, t. (2013). theories of personality (9th ed). new york: mcgraw-hill. fomina, t., burmistrova-savenkova, a., & morosanova, v. (2020). self-regulation and psychological well-being in early adolescence: a two-wave longitudinal study. behavioral sciences, 10(3), 67. https://doi.org/10.3390/bs10030067 gagnon, m.-c. j., durand-bush, n., & young, b. w. (2016). self-regulation capacity is linked to well-being and burnout in physicians and medical students: implications for nurturing self-help skills. international journal of wellbeing, 6(1), 101–116. https://doi.org/10.5502/ijw.v6i1.425 genç, e., & arslan, g. (2021). optimism and dispositional hope to promote college students’ subjective well-being in the context of the covid-19 pandemic. journal of positive school psychology, 5(2), 1–10. https://doi.org/10.47602/jpsp.v5i2.255 ghonsooly, b. & ghanizadeh, a., (2013). self-efficacy and self-regulation and their relationship: a study of iranian efl teachers. the language learning journal, 41(1), 68–84. http://dx.doi.org/10.1080/09571736.2011.625096 gielnik, m. m., bledow, r., & stark, m. s. (2020). a dynamic account of selfefficacy in entrepreneurship. journal of applied psychology, 105(5), 487–505. https://doi.org/10.1037/apl0000451 giuntoli, l., condini, f., ceccarini, f., huta, v., & vidotto, g. (2021). the different roles of hedonic and eudaimonic motives for activities in predicting functioning and well-being experiences. journal of happiness studies, 22, 1657–1671. https://doi.org/10.1007/s10902-020-00290-0 howatt, w. a. (2011). roles of internal locus of control and self-efficacy on managing job stressors and ryff’s six scales of psychological well-being. [doctoral thesis, walden university]. united states. klassen, r. m. and usher, e. l. (2010), self-efficacy in educational settings: recent research and emerging directions. advances in motivation and achievement, 16 http://dx.doi.org/10.11114/jets.v5i3.2209 https://doi.org/10.3390/bs10030067 https://doi.org/10.5502/ijw.v6i1.425 https://doi.org/10.47602/jpsp.v5i2.255 http://dx.doi.org/10.1080/09571736.2011.625096 https://doi.org/10.1037/apl0000451 https://doi.org/10.1007/s10902-020-00290-0 salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 123 international journal of islamic educational psychology, 2(2), 2021 part a, 1-33. https://doi.org/10.1108/s0749-7423(2010)000016a004 lonigan, c. j., spiegel, j. a., goodrich, j. m., morris, b. m., osborne, c. m., lerner, m. d., & phillips, b. m. (2017). does preschool self-regulation predict later behavior problems in general or specific problem behaviors?. journal of abnormal child psychology, 45(8), 1491–1502. https://doi.org/10.1007/s10802016-0260-7 los, r. e. b. (2014). the effects of self-regulation and self-efficacy on academic outcome. [master thesis, university of south dakota]. united states. mongiovi, b. (2018). the relationship between self-regulation and perceived autonomy of psychological well-being among fifth-grade christian private school students. [doctoral thesis, liberty university]. united states. mcmillan, j. h. (2010). the practical implications of educational aims and contexts for formative assessment. in andrade, h. l. & cizek, g. j. (ed). handbook of formative assessment (pp. 41-58). routledge. https://doi.org/10.4324/9780203874851 montroy, j. j. (2014). the development of behavioral self-regulation across preschool and its association with academic achievement. [doctoral thesis, michigan state university]. united states. motlagh, s. e., amrai, k., yazdani, m. j., abderahim, h. a., & souri, h. (2011). the relationship between self-efficacy and academic achievement in high school students. procedia social and behavioral sciences, 15, 765–768. https://doi.org/10.1016/j.sbspro.2011.03.180 oravecz, z., dirsmith, j., heshmati, s., vandekerckhove, j., & brick, t. r. (2020). psychological well-being and personality traits are associated with experiencing love in everyday life. personality and individual differences, 153. http://dx.doi.org/10.1016/j.paid.2019.109620 pajares, f., & schunk, d. h. (2002). self and self-belief in psychology and education: a historical perspective. in j. aronson (ed.) (2002), improving academic achievement. new york: academic press. https://doi.org/10.1016/b978-012064455-1/50004-x. pintrich, p. r. (2004). a conceptual framework for assessing motivation and selfregulated learning in college students. educational psychology review, 16, 385https://doi.org/10.1108/s0749-7423(2010)000016a004 https://doi.org/10.1007/s10802-016-0260-7 https://doi.org/10.1007/s10802-016-0260-7 https://doi.org/10.4324/9780203874851 https://doi.org/10.1016/j.sbspro.2011.03.180 http://dx.doi.org/10.1016/j.paid.2019.109620 https://doi.org/10.1016/b978-012064455-1/50004-x. salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 124 international journal of islamic educational psychology, 2(2), 2021 407. http://dx.doi.org/10.1007/s10648-004-0006-x ramli, p. a. m. (2017). parental and peer attachments, and psychological well-being as predictors of academic engagement among college students in malaysia. [doctoral thesis, international islamic university malaysia]. malaysia. roberts, k. a. (2007). self-efficacy, self-concept, and social competence as resources supporting resilience and psychological well-being in young adults reared within the military community. [doctoral thesis, fielding graduate university]. united states. ruggieri, s., bonfanti, r. c., passanisi, a., pace, u., & schimmenti, a. (2021). electronic surveillance in the couple: the role of self-efficacy and commitment. computers in human behavior, 114. http://dx.doi.org/10.1016/j.chb.2020.106577 ryff, c. d., & keyes, c. l. (1995). the structure of psychological well-being revisited. journal of personality and social psychology, 69(4), 719–727. https://doi.org/10.1037//0022-3514.69.4.719 ryff, c. d. (1989). happiness is everything, or is it? explorations on the meaning of psychological well-being. journal of personality and social psychology, 57(6), 1069–1081. https://doi.org/10.1037/0022-3514.57.6.1069 ryff, c. d., & singer, b. (1996). psychological well-being: meaning, measurement, and implications for psychotherapy research. psychotherapy and psychosomatics, 65(1), 14–23. https://doi.org/10.1159/000289026 ryff, c. d. (2013). psychological well-being revisited: advances in the science and practice of eudaimonia. psychotherapy and psychosomatics, 83(1), 10–28. https://doi.org/10.1159/000353263 saroughi, m., & kitsantas, a. (2021). examining relationships among contextual, motivational and wellbeing variables of immigrant language-minority college students. innovative higher education, 46, 1–19. https://doi.org/10.1007/s10755-020-09520-y scholz, u., doña, b. g., sud, s., & schwarzer, r. (2002). is general self-efficacy a universal construct? psychometric findings from 25 countries. european journal of psychological assessment, 18(3), 242–251. https://doi.org/10.1027//1015-5759.18.3.242 http://dx.doi.org/10.1007/s10648-004-0006-x http://dx.doi.org/10.1016/j.chb.2020.106577 https://doi.org/10.1037/0022-3514.69.4.719 https://doi.org/10.1037/0022-3514.57.6.1069 https://doi.org/10.1159/000289026 https://doi.org/10.1159/000353263 https://doi.org/10.1007/s10755-020-09520-y https://doi.org/10.1027/1015-5759.18.3.242 salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 125 international journal of islamic educational psychology, 2(2), 2021 short, m. m., mazmanian, d., oinonen, k., & mushquash, c. j. (2016). executive function and self-regulation mediate dispositional mindfulness and wellbeing. personality and individual differences, 93, 97–103. https://doi.org/10.1016/j.paid.2015.08.007 siddiqui, s. (2015). impact of self-efficacy on psychological well-being among undergraduate students. the international journal of indian psychology, 2(3), 516. http://dx.doi.org/10.25215/0203.040 taştan, s. b. (2014). the relationship between psychological empowerment and psychological well-being: the role of self-efficacy perception and social support. öneri dergisi, 10(40), 139-154. http://dx.doi.org/10.14783/od.v10i40.1012000360 trudel-fitzgerald, c., millstein, r. a., von hippel, c., howe, c. j., tomasso, l. p., wagner, g. r., & vanderweele, t. j. (2019). psychological well-being as part of the public health debate? insight into dimensions, interventions, and policy. bmc public health, 19(1), 1712. https://doi.org/10.1186/s12889-019-8029-x vázquez, c., hervás, g., rahona, j. j., & gómez, d. (2009). psychological wellbeing and health. contributions of positive psychology. annual of clinical and health psychology, 5, 15–27. viejo, c., gómez-lópez, m., & ortega-ruiz, r. (2018). adolescents’ psychological well-being: a multidimensional measure. international journal of environmental research and public health, 15(10). https://doi.org/10.3390/ijerph15102325 wang, h., yang, j., & li, p. (2021). how and when goal-oriented self-regulation improves college students’ well-being: a weekly diary study. current psychology: a journal for diverse perspectives on diverse psychological issues. advance online publication. https://doi.org/10.1007/s12144-020-01288-w wildauer, j. m. (2017). reflected academic self-efficacy: how teacher behavior influences self-efficacy in the classroom [master thesis, minnesota state university] united states. zappala, c. r. (2007). well-being: the correlation between self-transcendence and psychological and subjective well-being (order no. 3297586). available from publicly available content database. (304744014). retrieved from https://doi.org/10.1016/j.paid.2015.08.007 http://dx.doi.org/10.25215/0203.040 http://dx.doi.org/10.14783/od.v10i40.1012000360 https://doi.org/10.1186/s12889-019-8029-x https://doi.org/10.3390/ijerph15102325 https://doi.org/10.1007/s12144-020-01288-w salleh, ismail & idrus | the relationship between self-regulation, self-efficacy, and psychological wellbeing among the salahaddin university undergraduate students in kurdistan. 126 international journal of islamic educational psychology, 2(2), 2021 https://www.proquest.com/dissertations-theses/well-being-correlationbetween-self-transcendence/docview/304744014/se-2 zhou, m., & brown, d. (2015). educational learning theories (2nd ed). in education open textbooks. https://oer.galileo.usg.edu/education-textbooks/1 zimmerman, b. j. (2000). self-efficacy: an essential motive to learn. contemporary educational psychology, 25(1), 82–91. https://doi.org/10.1006/ceps.1999.1016 https://www.proquest.com/dissertations-theses/well-being-correlation-between-self-transcendence/docview/304744014/se-2 https://www.proquest.com/dissertations-theses/well-being-correlation-between-self-transcendence/docview/304744014/se-2 https://oer.galileo.usg.edu/education-textbooks/1 https://doi.org/10.1006/ceps.1999.1016 _______________________________________________ international journal of islamic educational psychology vol. 3, no. 2, december 2022 doi: http://dx.doi.org/10.18196/ijiep.v3i2.15954 psychological dynamics of forming cognitive map arabic translation in student muhammad mahsus, erika setyanti kusumaputri* universitas islam negeri sunan kalijaga yogyakarta, indonesia *corresponding email: erika.kusumaputri@uin-suka.ac.id citation: mahsus, m., & kusumaputri, e. s. (2022). psychological dynamics of forming cognitive map arabic translation in student. international journal of islamic educational psychology, 3(2), 208-233. http://dx.doi.org/10.18196/ijiep.v3i2.15954 a r t i c l e i n f o a b s t r a c t article history received : 22/08/2022 revised : 29/11/2022 14/12/2022 20/12/2022 accepted : 27/12/2022 the translation is a cognitive activity, while humans, as cognitive subjects, have different ways of thinking. this condition has implications for the difference in translation results; infrequently, the translation results need to be clarified for the reader. therefore, an investigation into the problems of learning arabic needs to be carried out to minimize the emergence of a generation of incompetent arabic translators. this study aims to investigate the psychological dynamics that occur in a person to cause differences in the way of thinking in arabic translation. this research is qualitative research using a multi-case approach. the research subjects consisted of 10 nurul ummah students as a single-case analysis and 4 lsq arrohmah students as a cross-case analysis. the data collection technique used interviews and documentation to assess translated results by expert arab-indo translators. data processing to data visualization implemented nvivo 12 plus analyzing the suitability of patterns between single and cross-case cases by synchronizing interview transcription results and translated values. the results of the data analysis found several problems that caused differences in the way of thinking of participants in arabic translation. first, the difference in the weak structural representation of nahwu-shorof due to the difference in the age of knowledge acquisition, the number of activities participated in by participants, and the selection of the priority scale of selected activities; second, differences in inferential planning accuracy due to differences in participant habituation in arabic translation. keywords: psychological dynamics, cognitive map, arabic translation, university santri students copyright © 2022 ijiep this work is licensed under a cc by-sa 4.0 international license. http://dx.doi.org/10.18196/ijiep.v3i2.15954 mailto:erika.kusumaputri@uin-suka.ac.id http://dx.doi.org/10.18196/ijiep.v3i2.15954 http://creativecommons.org/licenses/by-sa/4.0/ https://creativecommons.org/licenses/by-sa/4.0/ mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 209 international journal of islamic educational psychology, 3(2), 2022 introduction the thought process in translation is part of human cognitive abilities. rojo (2015) expressly stated that translation is a cognitive task. the emphasis on cognitive aspects in translation lies in the thought process of capturing the meaning of the source text and restructuring it into the target language (vyacheslavovna, 2018). these two cognitive activities that attempt to establish the meaning of the source text and simultaneously reformulate it into the target language are called dual cognitive activities (ren & wu, 2015). the existence of multiple cognitive activities in the translation process imposes higher cognitive demands on the translator. these demands arise from the fact that a translator is a leading actor in the translation process (ren & wu, 2015). in addition, translation is a human communicative action between the original author and the reader. due to the important role of a translator, yi (2020) asserted that a translator must be required to provide the best relevance to readers by attempting to produce translations that genuinely reflect the intent of the original text. the translation results are representations of one’s knowledge and experience. errors in systematics or ways of thinking in translation can result in translation results that deviate from the intention of the author of the original text or even complicate understanding the reader of the translated result. however, the results of translations between one person and another must be different. ren (2015) stated that humans, as cognitive subjects, have different ways of thinking. differences in translation results are inevitable, but tolerance can still be given if the quality is good. on the other hand, if there is a translation with poor quality that has implications for the confusion of understanding the target language reader, then it needs to be considered. therefore, it is necessary to have research that investigates the problems of the arabic learning process to minimize arabic translation errors in the next generation and produce competent arabic translators. this study aims to examine the psychological dynamics that occur in a person to give rise to differences in the way of thinking in arabic translation. cognitive map, cognitive translation, and arabic translation learning the discussion on the construction of knowledge and experience in a person is related to the debate on the role of the brain in mapping and organizing various knowledge and experiences, known as cognitive maps. cognitive map theory was introduced by tolman (1948) to term a map in the mind that is formed from building the nervous system into a concept, organizing concepts from one concept to another to predict various possibilities and determine decisions. cognitive map theory attracts the attention of further researchers to develop this theory by integrating it into various fields. first, the development of cognitive map theory in physical or geographic scope. research with this category includes mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 210 international journal of islamic educational psychology, 3(2), 2022 those that examine the function of cognitive maps in navigating geographical space (ishikawa et al., 2008; guelton, 2019; bostelmann et al., 2020), and several others examine cognitive maps by investigating the parts of the brain that regulate this navigation process (mcnaughton et al., 2006; boccara et al., 2019; woollett & maguire, 2012). second, it relates to the development of cognitive map theory in abstract or conceptual scope. research in this category is based on the argument that tolman’s original cognitive map concept can be extended to various conceptual/abstract domains in human life. some of the studies include studying cognitive maps in piano tuning (teki et al., 2012), clinical handover activities (flemming et al., 2015), organizing various circumstances (zeithamova et al., 2012; schiller et al., 2015), and problem-solving and decision-making activities (eden, 2004; lee & kwon, 2014; park et al., 2020; bokeria et al., 2021). based on the literature review with the theme of the cognitive map as mentioned above, no research integrates the cognitive map with thinking processes in translation, especially in the arabic language. the reasons researchers associate cognitive maps with translation include: first, language skills cannot be separated from cognitive aspects, and human experience, as well as human experience and cognition, must precede translation abilities (ren, 2015). on the other hand, cognitive maps result from mapping knowledge and life experiences, organizing these experiences systematically (schiller et al., 2015), and solving relevant problems (eden, 2004). based on these reasons, the researcher believes that the thinking process mechanism in translation results from the knowledge of the language and the individual’s experience in translating the related language. it conveys the importance of studying the translation process using a cognitive perspective with cognitive map theory. furthermore, the reasons for choosing arabic as the object of research for translation studies here include the following: first, muslims in indonesia are ranked in the survey as the largest muslim population in the world (rissc, 2021), while the fundamental teachings of islam are the qur’an and arabic hadith. errors in the translation of arabic will cause partial, shallow, and formal knowledge obtained, as they are the case with radicalism; one of which is the mistranslated and interpretation of the qur’an verses (munip, 2017; zuhdi, 2017). second, the perception of arabic learners in indonesia leads to the impression that it is difficult to learn arabic compared to other foreign languages, such as english (munip, 2019; nur, 2018). this difficulty is due to the more complicated grammar and uslub system of arabic than other languages (rozak, 2018). the development of translation studies has shifted from initially focusing on translation results to focusing on the process using a psychological approach, especially the cognitive aspect. various studies with the theme of cognitive translation have developed starting from the role of cognition in translation (rojo, 2015; daems et al., 2017), elaborating the theoretical foundations of cognitive translation studies (deckert, 2017; holubenko & demetskaya, 2020; mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 211 international journal of islamic educational psychology, 3(2), 2022 vyacheslavovna, 2018; yi, 2020), analyzing the empirical development of translation research with an experimental perspective and a cognitive perspective (extremera, 2015; hurtado albir, alves, englund dimitrova, & lacruz, 2015; krüger, 2016), and developing cognitive approaches in translation learning (ren, 2015; ren & wu, 2015). thus, this research not only contributes to the development of cognitive map theory but also to the development of cognitive translation studies which is an interdisciplinary study between psychology and translation. o’brien (2013) stated that the scope of cognitive translation studies is not only focused on the process of one’s cognitive activity when translating but also examines how environmental and social factors influence decision-making in the translation process. therefore, this study aims to investigate a person’s learning process in constructing arabic knowledge and their experience in arabic translation to explore the effect on their different ways of thinking in arabic translation more deeply. cognitive map components: structural representation, systematic structural representation, systematic knowledge organization, and inferential planning are the components that establish a cognitive map that navigates a person’s thought process (behrens et al., 2018). structural representation is an understanding or knowledge stored in the brain’s memory that is obtained through marking an object or coding the characteristics, specifications, or entities of an object. structural representation involves the role of brain memory in remembering sequences of events (schiller et al., 2015) and encoding the identity and entity of an object (hsieh et al., 2014). structural representations are formed from the many experiences of individuals in dealing with a problem or task so that a structured schema/abstraction is formed in the brain that is useful in finding more efficient solutions in the future. the learning process to strengthen the structural representation of students can be done by providing assignments containing an object’s identity at random. in contrast, the relationship between objects appears constant. the more experience and knowledge an individual possesses, the stronger and more generalized the structural representation will be, even though the experience gained is achieved from simple principles. the systematic organization of knowledge guides the mind in integrating various structural representations and providing boundaries for the identity of objects and concrete actions to be combined (behrens et al., 2018). the scheme of the systematic organization of knowledge in the human brain is revealed by grewe et al. (2017) mentioned that the representation of the relationship between objects could be known through coding in synaptic weights. a person in a situation can easily imagine a scenario or structural abstraction in which cells in the brain form the representation of object x, then form new synaptic connections with cells that mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 212 international journal of islamic educational psychology, 3(2), 2022 make up the representation of object y and are reconnected with cells that create the representation of object z and so on until a complex knowledge organization is formed. inferential planning is a cognitive activity in predicting the possibility that will occur and determining the selected behavior based on the results of the analysis by organizing existing knowledge. establishing inferential planning in individuals involves the role of the brain in the hippocampus. buckner and carrol (2007) in their research stated that cells in the hippocampus become active during retrieval of the identity coding and characteristics of an object (reconstructive memory), as well as when individuals develop and imagine new problem-solving plans (constructive imagination) with elaboration on the previously obtained structural abstraction. epstein et al. (2017) also said that cognitive maps involve the brain in considering future planning using past representations. hassabis (2007), in his research, strengthened these two types of thinking activities by stating that without the role of the hippocampus, the two phases cannot be executed by individuals in building and imagining future problem-solving. however, behrens et al. (2018) stated that inference and generalization are more appropriate to use in cognitive maps than just planning. based on the theoretical study above, the three components that establish the cognitive map are used as the basis for preparing research questions. how is the process of constructing knowledge and experience in a person so they can form a structural representation of arabic translation in the brain? what is the process of constructing translation knowledge for someone to organize relevant knowledge in arabic translation? how does the difference in the construction process of translation knowledge make people obtain different thinking patterns in arabic translation and translation results? methods this qualitative research uses a multi-case approach because each participant has a unique case different from others regarding problems in constructing arabic translation knowledge. the participants in this study were 14 people; 13 were students at islamic boarding schools. they were active as students at several universities in yogyakarta, and 1 other participant was a non-student student (not studying at a university). the selection of participants was based on two criteria: students at islamic boarding schools whose learning concentration leads to intensive arabic translation activities (at least 2-3 times a week). participants are students in the upper class at islamic boarding schools that apply classically or students who have lived in the cottage for more than 4 years. the reason for establishing this characteristic is to ensure that the students have mastered the arabic translation. the primary data source in the study was the expression of participants related to the experience of the arabic translation learning process they experienced. in mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 213 international journal of islamic educational psychology, 3(2), 2022 contrast, the secondary data source was participant translation scores with assessment criteria of a (perfect), b (good), c (enough), d (bad), and e (very bad). the interview instrument was arranged based on the three components that make up the cognitive map. concerning the imperious arabic text distributed to participants, the researcher applied two criteria, namely, arabic texts that do not contain high-level literary elements so as not to make it challenging to translate participants. the text was taken from a study book that has not been translated (has not been translated by experts/academics and has not been published). it is therefore expected to be able to explore the authentication of participant translation results. in the end, the researcher took a sample of the arabic text from the book of nailul marom, a book of islamic studies containing a collection of the hadith of the prophet, and equipped it with a more detailed explanation of the meaning of the hadith. the arabic text chosen was the prophet’s hadith about an a’raby urinating in a mosque, along with a description of the implicit meaning taken from the hadith. data collection techniques used interviews and documentation of translated results. in collecting data, research researchers applied procedures including asking for participant approval as stated in and validation of arabic translation experts. informed consent contains a statement of participant consent regarding the willingness to conduct interviews, audio recordings, and the willingness to translate the arabic text provided. expert validation of arabic translation was used to assess the feasibility of translating arabic text to participants and assess participant translation results. the expert translator in this study is ahmad wahyudi. he is an alumnus of al-imam muhammad ibn saud islamic university and has had a career in arabic translation for over three years. the data analysis procedure in this study used pattern-matching techniques and explanatory making. this study used the multi-case design of yin (2013) so that the analysis strategy was applied both in single-case analysis (nurul ummah participants) and cross-case analysis (lsq ar-rohmah participants). starting with importing interview transcript data and participant translation values into nvivo 12 plus, then providing code and cases on interview transcript data and attribute values on participant translation value data. the next step was to create a visualization of relevant data based on participant expressions, both explicit and implicit. in addition to visualizations, crosstab-query result tables were used in certain themes to support explanations of previous data visualizations (if needed). the final step was to compile the systematics of presenting data. the systematics of the presentation was based on a multi-case design, presenting the results of single case analysis on nurul ummah students along with their conclusions, presenting the results of cross-case analysis on lsq ar-rohmah students along with their conclusions, and finally drawing conclusions of the research. figure 1 illustrates the visualization of the following research design chart. mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 214 international journal of islamic educational psychology, 3(2), 2022 f ig u re 1 . m u lt ica se r e se a rc h d e si g n mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 215 international journal of islamic educational psychology, 3(2), 2022 validity in this study used data triangulation of coherence of interview data, and different participant translation value documents present variations of participant expression data that vary and utilize explanation to create rich and concise descriptions still based on the theoretical proposition of cognitive map. the questioning approach is used to dig deeper into the data and the analysis results (cresswell, 2016). the reliability of this study is to check the data and the results of data analysis repeatedly and with full accuracy. preventing to increase in the reliability of results began with checking the transcription results of each case in participants. it repeated checks on nodes made in the coding process at the first and second-cycle coding stages. results and discussion the pattern between single-case analysis and cross-case analysis yielded several findings, such as that age differences in the acquisition of early knowledge of nahwu and shorof affected the difference in the strength or weakness of structural representations of nahwu and shorof, which is formed. in addition to initial knowledge, differences in the number of activities participated in by each participant and the selection of priority scales of activities affect differences in solid or weak structural representation and differences in the ability to organize knowledge in translation. the determining factor for the difference in the way of thinking in translation is the presence or absence of one’s habituation. this habituation factor affects inferential planning schemes and impacts the difference in one’s translation results with others. the beginning of nahwu and shorof knowledge acquisition the translation process involves some knowledge that a person must possess. even more so when one is about to translate arabic, analyzing the arabic text at least involves the knowledge of nahwu and shorof. the analysis of interviews with nurul ummah participants showed that they had studied nahwu and shorof. nahwu knowledge is used to analyze tarkib, while shorof is used to analyze the meaning of each corresponding word. however, there are differences in the level of education the first time they learn both knowledges. these differences are then associated with the participants’ translation results and produce visualizations in the following chart. mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 216 international journal of islamic educational psychology, 3(2), 2022 figure 2. the beginning of the acquisition of nahwu and shorof knowledge and its implications for the acquisition of the translation value of nurul ummah students figure 2 shows the results of the pattern-matching analysis where all nurul ummah participants know nahwu and shorof. however, when viewed from the initial aspect, they studied nahwu and shorof -which represent educational levels and are connected with the translation results of participants at the time of this study. the results obtained differences in their translations’ value and formed a pattern. in the first pattern, participants who began to learn nahwu and shorof grammatical at the high school /aliyah level received varied translation scores. bs, br, by, and ah participants got b grades, ft and ys participants got c grades, su participants got d grades, and ay participants got e grades. in the second pattern, participants who studied nahwu and shorof grammatical at the college level got c grades from yd participants and e grades from sb participants. mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 217 international journal of islamic educational psychology, 3(2), 2022 the highest translation value in the first pattern is a b grade, while the highest in the second pattern is a c. although some participants scored c, d, and e, the cases of participants who scored low were relatively few. other corroborating evidence can be seen in the case of participants who gained initial knowledge of nahwu and shorof at the tertiary level, getting a c grade. furthermore, the results of the cross-case analysis of lsq ar-rohmah participants’ expressions are presented regarding the acquisition of initial knowledge about nahwu and shorof and the development of arabic translation skills of the following visualizations. figure 3. the beginning of the acquisition of nahwu and shorof knowledge and its implications for acquiring the translation value of lsq ar-rohmah students. figure 2 shows that all participants already have nahwu shorof knowledge. in the cross-case analysis of lsq ar-rohmah participants, there are two patterns: the acquisition of initial knowledge of nahwu and shorof at the ibtidaiyah or elementary and high school levels. the first pattern produced an a (excellent) translation grade in na participants. the second pattern resulted in a translation value of b in fi participants. in contrast, the other two participants, ro and mu, scored c. thus, the results of pattern matching analysis in the cross-case analysis showed that early knowledge acquisition at the elementary school level had a better translation value than acquisition at the high school level. problems of developing translation skills translation ability is not only influenced by a person’s age when acquiring initial knowledge of nahwu and shorof. however, it is related to various problems they face in the subsequent learning process, namely developing this knowledge into the ability to translate arabic texts. the results of the analysis of participant mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 218 international journal of islamic educational psychology, 3(2), 2022 expressions indicate two problems: the number of routines or activities they carry out and the selection of the priority scale of these activities. 1. activities and their influence on the development of translation skills most participants, both nurul ummah students and lsq ar-rohmah students, are active as students at universities in yogyakarta. some other participants had additional activities outside of studying at the cottage and lecture activities at the university. figure 4 explains the results of the single case analysis of nurul ummah participants in the following chart. figure 4. the number of activities and their influence on the transition value of nurul ummah students. the results of a single case analysis of nurul ummah participants showed that some of the problems that interfered with developing translation skills came from activities in lectures and other activities besides studying at the cottage. mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 219 international journal of islamic educational psychology, 3(2), 2022 the most meaningful activity is lecture activities. ah, participants who obtained a b grade had other activities, becoming a cleaning service in a school and a canteen member. still, these activities did not interfere with studying at the cottage. unlike the sb participants who got an e, the routine was to study and go to college. one of the factors is that the college major is not linear. there are many tasks in practicum and making reports. the other participants experienced fatigue and drowsiness when studying because of the many tasks in the lecture and other activities, which demanded a division of time. the next step is to conduct a cross-case analysis of student participants at lsq ar-rohmah. figure 5 presents a visualization of the data processing results on the influence of many activities in developing arabic translation skills. figure 5. the importance of activities and their influence on the translation value of lsq ar-rohmah students figure 4 above shows that the activities participated by lsq ar-rohmah participants were more than those of nurul ummah participants. the results of the cross-case analysis show that actions in lectures and other activities other than studying in the cottage affect the development of translation skills. figure 4 illustrates that the more activities participants participate in, the lower the translation value. for example, ro and mu participants with a c translation score had more activities than fi participants. unlike the case with na participants who got an a. although the number of activities in na participants is the same as in mu participants, na has a more substantial initial knowledge of nahwu and shorof than mu, as shown in figure 2. mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 220 international journal of islamic educational psychology, 3(2), 2022 the pattern matchmaking between the single-case analysis and the cross-case analysis showed that activities joined by the participants influenced their lack of attention or loss of concentration due to fatigue, drowsiness, and coursework required. they do not have much time to study independently, repeat previous subject matter, or develop their arabic knowledge, leading to lacking translation skills. 2. priority scale selection this section is a continuation of the previous analysis of the many activities participated by participants. there was one of the activities they prioritized. when connected with translation value data, it shows a single case analysis of nurul ummah participants. figure 6. selection of priority activities and their influence on the translation value of nurul ummah students mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 221 international journal of islamic educational psychology, 3(2), 2022 based on figure 6, participants who prioritize studying in the cottage impact translation value b in ah and bs participants and c value in ft participants. balanced priority affects translation value b in br and by participants and c in yd participants. the emphasis of the lecture has an impact on obtaining a translation grade of c in ys participants, d grades in su participants, and e grades in sb participants, while priorities on activities outside of lectures and studying at the cottage have an impact on obtaining e translation values in ay participants. in this case, there is a similar pattern between choosing the priority of studying in the cottage and choosing balanced, namely more participants who get a translation score b. selection of diniyah priority means that participants focus more on developing arabic translation skills. in contrast, other activities do not get much attention. similarly, participants who chose to be balanced still took the time to develop their arabic translation skills even though they did many routines. unlike the participants who prioritize lectures or other activities, in this case, the development of arabic translation skills does not receive much attention, so the translation scores they get are at the c, d, and e levels. furthermore, the analysis of priority selection in lsq ar-rohmah student participants is a cross-case analysis. data analysis of participant expressions and translation values are contained in the data visualization. figure 7. selection of priority activities and their influence on the translation value of lsq ar-rohmah students mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 222 international journal of islamic educational psychology, 3(2), 2022 in the cross-case analysis visualization above, there are two patterns of selection of activity priorities, namely lecture priorities and balanced elections. the first pattern impacts obtaining the translated value a in the na participant and the c value in the ro participant. in contrast, the second pattern affects the acquisition of the translation value b in the fi participant and c in the mu participant. in this cross-case analysis, participants with college priorities were superior to participants who chose to be balanced. there are differences in the lecture priority selection patterns between singlecase and cross-case analysis. in a single case analysis, the college priority selection got the highest translation grade of c. in contrast, in the cross-case study, the highest translation grade was an a and the highest grade of all participants. this pattern difference can be broken down by linking the results of the first analysis, namely the beginning of the acquisition of nahwu and shorof knowledge. na, one of the participants, had gained knowledge of nahwu and shorof at the elementary school level, more precisely during the 4th grade of elementary school. thus, na participants are not affected by many activities and priority selection. in addition to the cases in na participants, there was a similarity in pattern between the analysis of the cases in nurul ummah participants and the crosscase analysis of lsq ar-rohmah participants. therefore, the result of the analysis in this section is the influence of the selection of priority scales of various activities in developing arabic translation skills. habituation in arabic translation arabic translation skills are related to the acquisition of nahwu and shorof knowledge and the habituating a person to deal with arabic texts and translate them into indonesian. figure 8 presents a visualization of the results of a single case analysis of nurul ummah participants about translation habituation and its effect on translation value. mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 223 international journal of islamic educational psychology, 3(2), 2022 figure 8. the effect of translation habituation on arabic translation skills in nurul ummah participants the analysis results of single cases in nurul ummah participants had two patterns: habituation and lack of habituation. the first pattern was found in ah, bs, and br participants who received translation scores of b. they were often accustomed to arabic text translation activities, self-study, and helping their friends and juniors in the cottage. the second pattern was that other participants got grades of c, d, and e. the most causal factor was the lack of habituation in translating arabic texts, while the other factor arose from seeing frequently translated books and rarely opening dictionaries due to laziness. mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 224 international journal of islamic educational psychology, 3(2), 2022 the next step is to conduct a cross-case analysis of lsq ar-rohmah participants. based on the expressions of the lsq ar-rohmah participants, figure 9 presents a visualization associated with the value of translation by an arabic translator. figure 9. the effect of translation habituation on arabic translation skills in lsq ar-rohmah participants the results of the cross-case analysis of lsq ar-rohmah participants showed that a and b grades were obtained by participants who had the habit of translating arabic texts independently. unlike the participants who got a c grade, they were less used to translating arabic texts. thus, there is a similarity in pattern between the results of single-case analysis and cross-case analysis where the presence in the translation of arabic texts can improve their translation skills. conversely, the lack of habituation to arabic text translation will hinder the development of translation skills. habituation of arabic text translation will strengthen nahwu and shorof knowledge so that the accuracy of the arabic text analysis results is more precise than that of participants who lack habituation. translation habituation can also improve the ability to organize knowledge to capture the meaning of arabic texts and choose the proper diction so that the translation results are better than participants who lack habituation. the urgency of strengthening nahwu and shorof structural representations early in the context of this study, arabic translation skills in participants are passive arabic translation skills obtained through language learning. on the other hand, arabic is the source language because the original translated text is written in mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 225 international journal of islamic educational psychology, 3(2), 2022 arabic. at the same time, indonesian is the target language because the translation results are documented in indonesian. one can translate arabic from the grammatical learning process of arabic as a second language and the source language. the conclusion of the pattern matching results between the single-case analysis (figure 1) and the results of the cross-case analysis (figure 2) shows that the earlier a person acquires initial knowledge of nahwu shorof, the better the translation value. when studied using cognitive development theory, the position of participants when they first learned arabic was divided into two, namely the concrete operational stage and the formal operational stage. in the concrete operational stage, the dominance of children’s thinking ability is in coding or marking the identity and entity of an object, giving names, sorting things according to shape, and other thought processes to think about solving problems. the designation of an object or coding on an object’s characteristics, specifications, or entities in behrens’s is referred to as a structural representation. in other words, the concrete operational stage is the right time to reproduce the coding of various terms in the study of nahwu and shorof and their identities and strengthen the structural representation of nahwu and shorof through the enrichment of tasks and applications in the reading of the book when these two things continue to be done until they are at the formal operational stage, where a person’s cognitive abilities are already at the level of thinking abstractly. logical reasoning to conclude will lead to better translations. unlike the case of participants who have learned arabic at the formal operational stage, they can still master the grammatical arabic and other supporting sciences, the structural representation that he brings in translation is not as strong as that of people who have studied arabic grammatical since childhood/concrete operational stages because it should no longer focus on forming structural representations of nahwu shorof, but instead on developing the ability to think logically in analyzing arabic texts and drawing conclusions by restructuring translated sentences. epstein et al. (2017) stated that “route planning involves considering the future using representations laid down in the past.” the statement indicates that the cognitive map, which in this case is termed “route planning” in the future, requires a strong structural representation of the past, and to strengthen the structural model is to introduce it to students from childhood. thus, the earlier one learns nahwu and shorof, the stronger the structural representation formed and the better the translation. as bostelman (2020) examined children’s ability to use pathway integration to the home and builds mental maps that support navigation in their environment, childhood is an excellent time to instill cognitive maps. the test results found that children can use pathway integration without visual information to create cognitive maps, and children’s cognitive mapping capacity can increase with age. indeed, the cognitive map of arabic translation in 9-year-olds has yet to be seen. mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 226 international journal of islamic educational psychology, 3(2), 2022 newcombe’s research also conveyed that the cognitive map results formed in children were not visible until they reached the age of 12 years. now, what is the solution for those who start learning arabic, especially nahwu and shorof, at the high school level? or even the college level, where they have more activities that have the potential to interfere with arabic learning? the answer to such a question leads to the following discussion. the urgency of choosing a priority scale from various routines carried out the results of pattern matching between single-case analysis (figure 3) and crosscase analysis (figure 4) show that the more activities participants participate in outside of arabic learning activities, the more impact it has on inhibiting the development of translation skills. the explanation is that it becomes routine when a person has many activities. at least these outside activities cause a person to have little free time to be used for self-study to develop grammatical knowledge of nahwu and shorof or hone arabic translation skills. most students spend the afternoon on campus, and there are still some assignments from lectures to complete. thus, the time to recite at night is a little time left to develop translation skills. plus, fatigue affects the appearance of drowsiness, difficulty concentrating, and difficulty focusing when learning arabic at the cottage. the tiredness and difficulty concentrating when studying shows that they cannot optimize the brain’s attention performance during learning. the lack of attention of a person in learning will affect one of the components that make up the cognitive map, namely structural representation. the effect/impact that arises from these influences forms structural pictures that are not strong due to lack of attention at the time of learning, which impacts the coherence of coding the characteristics of an object. the homogeneity of structural representation will affect the constraints of tarkib analysis in the translation of arabic texts in the future, as one can forget or fail to retrieve the memory of structural representations of grammatical knowledge of arabic memory. one solution to increase learning attention to strengthen the structural representation of nahwu and shorof and develop arabic translation skills is to choose arabic learning activities in the cottage as activities that are prioritized over other activities, as has been explained in the results of the matchmaking analysis of the priority scale selection pattern between single-case research (figure 5) and cross-case analysis (figure 6) that the priority of studying in the cottage can improve arabic translation skills. the selection of recitation in the lodge as a prioritized activity is a solution that must be instilled in someone who still needs to have a structural representation of nahwu and shorof who is still strong. the selection of priority scales represents individuals choosing a specific goal. the desire to achieve these goals will encourage one to do things related to mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 227 international journal of islamic educational psychology, 3(2), 2022 achieving the goals that have been set, including strengthening structural representation and developing translation skills until a full arabic translation cognitive map is formed. the link between the intrinsic impulse to achieve goals has been presented in tolman’s on purpose and cognition. in later experiments, tolman stated that in the critical phase, the activity of individuals not only responds passively to a separate stimulus but rather they also actively select and compare stimuli. other studies have also strengthened the drive to achieve goals, including the research of langfield-smith (1992) and moran et al., (2021), which uses certain variables to stimulate subjects to establish needs to improve the formation of cognitive maps. boccara et al. (2019) research explores the features of objects that are used as goals by experimental subjects. some of these studies corroborate the results of this study that selecting relevant priority scales will strengthen the cognitive map. therefore, a person just learning nahwu and shorof at the college level needs to establish learning arabic as an activity that is prioritized over other activities, such as lectures, organizations, work, or other activities. habituation as a main component in the development of arabic translation cognitive maps based on the results of pattern matching between single-case analysis (figure 7) and cross-case analysis (figure 8), it was found that habituation in arabic translation improved cognitive map development. in contrast, the lack of habituation in arabic translation hindered the growth of the cognitive map. as we know, translation requires applying the grammatical knowledge of nahwu and shorof, so the habituation of arabic translation will further strengthen the structural representation of nahwu shorof. the solid structural word of mahou and short strongly supports efforts to quickly and precisely identify talking in future arabic translations. behrens et al. (2018) strengthened that structural representation is obtained from enrichment tasks. the assignment, in this case, can be interpreted as the continuity of the arabic text analysis exercise to strengthen the structural representation of nahwu shorof. arabic translation also demands systematic organization of knowledge. a person used to translating arabic will easily organize the diverse expertise he brings in translation to capture the meaning of the source text and restructure the translation sentence. with habituation, inferential planning in translation is also becoming improved in terms of reconstructive memory to capture the meaning and constructive imagination to constructive sentence restructuring. epstein et al. (2017) and park (2020), in their research, mentioned that a large number of individual experiences in dealing with a problem or task would form a structured scheme/abstraction in the brain that is useful in finding more efficient solutions in the future. this statement indicates the need for habituation to develop a cognitive map and a systematic thinking scheme in the brain. mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 228 international journal of islamic educational psychology, 3(2), 2022 habituation is an essential component in the development of arabic translation cognitive maps based on a study by wollet and maguire (2012), who found an improvement in the performance of cells in the hippocampus in taxi drivers in london who developed “knowledge” of london layout and could use this knowledge to navigate geographical spaces to choose the fastest route. teki et al. (2012) also found a greater volume of gray matter in the hippocampus in professional piano players who performed piano pitch tuning based on their experience. both studies took samples of someone proficient in their field, meaning that the subjects in the study have gone through habituation in their respective fields. thus, habituation is a significant and inseparable component in developing the arabic translation cognitive map. translation habituation can close or complement the previous shortcomings. the problems in the initial acquisition of nahwu and shorof representations could have been greater, and issues in the selection of priority scales from the activities. conclusion the difference in the way of thinking in translation is due to the difference in cognitive maps formed in each person. the differences in cognitive maps developed in each person are caused by differences in the strong or weak structural representation of nahwu and shorof as a result of differences in the acquisition of initial knowledge of nahwu and shorof, differences in the number of activities that affect the acquisition and development of arabic translation skills, and differences in the selection of priority scale activities. the difference in inferential planning ability arises from the difference in the intensity of arabic translation exercises/habituation. this difference in inferential planning can be seen in each person’s translation results. this study examined the cognitive maps of arabic translation at a lexicogrammatical level. at the same time, studying other supporting sciences of arabic also plays an essential role in translation, especially in analyzing arabic texts and capturing the meaning of arabic texts. thus, future researchers can study the arabic translation cognitive map and can explore other linguistic aspects. cognitive map studies have also developed the mechanisms of the nervous system in the nervous brain that underlie the process of spatial navigation and abstract knowledge. therefore, the researcher will be more interested if he examines the cognitive map of arabic translation from mechanical aspects to the nervous system and the spatial navigation process in a person when translating arabic texts. mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 229 international journal of islamic educational psychology, 3(2), 2022 references behrens, t. e. j., muller, t. h., whittington, j. c. r., mark, s., baram, a. b., stachenfeld, k. l., & kurth-nelson, z. (2018). what is a cognitive map? organizing knowledge for flexible behavior. neuron, 100(2), 490–509. https://doi.org/10.1016/j.neuron.2018.10.002 boccara, c. n., nardin, m., stella, f., o’neill, j., & csicsvari, j. (2019). the entorhinal cognitive map is attracted to goals. science, 363(6434), 1443–1447. https://doi.org/10.1126/science.aav4837 bokeria, l., henson, r., & mok, r. m. (2021). map-like representations of an abstract conceptual space in the human brain. frontiers in human neuroscience, 15, 1–6. https://doi.org/10.3389/fnhum.2021.620056 bostelmann, m., lavenex, p., & banta lavenex, p. (2020). children five-to-nine years old can use path integration to build a cognitive map without vision. cognitive psychology, 121, 1–21. https://doi.org/10.1016/j.cogpsych.2020.101307 buckner, r. l., & carroll, d. c. (2007). self-projection and the brain. trends in cognitive sciences, 11(2), 49–57. https://doi.org/10.1016/j.tics.2006.11.004 cresswell, j. w. (2016). research design: pendekatan metode kualitatif, kuantitatif, dan campuran (a. fawaid & r. k. pancasari, trans.; 1st ed.). pustaka pelajar. daems, j., vandepitte, s., hartsuiker, r. j., & macken, l. (2017). identifying the machine translation error types with the greatest impact on post-editing effort. frontiers in psychology, 8. https://doi.org/10.3389/fpsyg.2017.01282 deckert, m. (2017). translation and cognition: cases of asymmetry. an editorial. research in language, 15(2), 119–128. https://doi.org/10.1515/rela-20170008 eden, c. (2004). analyzing cognitive maps to help structure issues or problems. european journal of operational research, 159(3), 673–686. https://doi.org/10.1016/s0377-2217(03)00431-4 epstein, r. a., patai, e. z., julian, j. b., & spiers, h. j. (2017). the cognitive map in humans: spatial navigation and beyond. nature neuroscience, 20(11), 1504–1513. https://doi.org/10.1038/nn.4656 https://doi.org/10.1016/j.neuron.2018.10.002 https://doi.org/10.1126/science.aav4837 https://doi.org/10.3389/fnhum.2021.620056 https://doi.org/10.1016/j.cogpsych.2020.101307 https://doi.org/10.1016/j.tics.2006.11.004 https://doi.org/10.3389/fpsyg.2017.01282 https://doi.org/10.1515/rela-2017-0008 https://doi.org/10.1515/rela-2017-0008 https://doi.org/10.1016/s0377-2217(03)00431-4 https://doi.org/10.1038/nn.4656 mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 230 international journal of islamic educational psychology, 3(2), 2022 extremera, j. j. a. (2015). fitting culture into translation process research. translation & interpreting, 7(1), 26-46. retrieved from http://www.transint.org/index.php/transint/article/view/368 flemming, d., przysucha, m., & hübner, u. (2015). cognitive maps to visualise clinical cases in handovers. methods of information in medicine, 54(05), 412– 423. https://doi.org/10.3414/me15-02-0001 grewe, b. f., gründemann, j., kitch, l. j., lecoq, j. a., parker, j. g., marshall, j. d., larkin, m. c., jercog, p. e., grenier, f., li, j. z., lüthi, a., & schnitzer, m. j. (2017). neural ensemble dynamics underlying a long-term associative memory. nature, 543(7647), article 7647. https://doi.org/10.1038/nature21682 guelton, b. (2019). impact of navigation tools on pedestrian navigation: preliminary results. eai endorsed transactions on creative technologies, 6(18), 1–8. https://doi.org/10.4108/eai.13-7-2018.160387 hassabis, d., kumaran, d., vann, s. d., & maguire, e. a. (2007). patients with hippocampal amnesia cannot imagine new experiences. proceedings of the national academy of sciences, 104(5), 1726–1731. https://doi.org/10.1073/pnas.0610561104 holubenko, n., & demetskaya, v. (2020). category of modality through the prism of multipole approaches in the modern translation theory. journal of history culture and art research, 9(2), 303-317. https://doi.org/10.7596/taksad.v9i2.2500 hsieh, l.-t., gruber, m. j., jenkins, l. j., & ranganath, c. (2014). hippocampal activity patterns carry information about objects in temporal context. neuron, 81(5), 1165–1178. https://doi.org/10.1016/j.neuron.2014.01.015 hurtado albir, a., alves, f., englund dimitrova, b., & lacruz, i. (2015). a retrospective and prospective view of translation research from an empirical, experimental, and cognitive perspective: the trec network. translation & interpreting, 7(1), 5–25. https://doi.org/ti.106201.2015.a02 ishikawa, t., fujiwara, h., imai, o., & okabe, a. (2008). wayfinding with a gpsbased mobile navigation system: a comparison with maps and direct experience. journal of environmental psychology, 28(1), 74–82. https://doi.org/10.1016/j.jenvp.2007.09.002 http://www.trans-int.org/index.php/transint/article/view/368 http://www.trans-int.org/index.php/transint/article/view/368 https://doi.org/10.3414/me15-02-0001 https://doi.org/10.1038/nature21682 https://doi.org/10.4108/eai.13-7-2018.160387 https://doi.org/10.1073/pnas.0610561104 https://doi.org/10.7596/taksad.v9i2.2500 https://doi.org/10.1016/j.neuron.2014.01.015 https://doi.org/ti.106201.2015.a02 https://doi.org/10.1016/j.jenvp.2007.09.002 mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 231 international journal of islamic educational psychology, 3(2), 2022 krüger, r. (2016). situated lsp translation from a cognitive translational perspective. lebende sprachen, 61(2), 297–332. https://doi.org/10.1515/les-2016-0014 langfield-smith, k. (1992). exploring the need for a shared cognitive map. journal of management studies, 29(3), 349–368. https://doi.org/10.1111/j.14676486.1992.tb00669.x lee, h., & kwon, s. j. (2014). ontological semantic inference based on cognitive map. expert systems with applications, 41(6), 2981–2988. https://doi.org/10.1016/j.eswa.2013.10.029 mcnaughton, b. l., battaglia, f. p., jensen, o., moser, e. i., & moser, m.-b. (2006). path integration and the neural basis of the ‘cognitive map.’ nature reviews neuroscience, 7(8), 663–678. https://doi.org/10.1038/nrn1932 moran, r., dayan, p., & dolan, r. j. (2021). human subjects exploit a cognitive map for credit assignment. proceedings of the national academy of sciences, 118(4). https://doi.org/10.1073/pnas.2016884118 munip, a. (2017). buku jihad terjemahan dari bahasa arab dan potensi radikalisme beragama di lembaga pendidikan. cendekia: jurnal kependidikan dan kemasyarakatan, 15(2), 175-196. https://doi.org/10.21154/cendekia.v15i2.1080 munip, a. (2019). tantangan dan prospek studi bahasa arab di indonesia. al mahāra: jurnal pendidikan bahasa arab, 5(2), 301-316. https://doi.org/10.14421/almahara.2019.052.08 newcombe, n. s. (2019). navigation and the developing brain. journal of experimental biology, 222(suppl_1), jeb186460. https://doi.org/10.1242/jeb.186460 nur, s. (2018). problematika linguistik (ilmu al-lughah) dalam penerjemahan bahasa arab ke bahasa indonesia. al qalam: jurnal ilmiah keagamaan dan kemasyarakatan, 9(17), 23-54. https://doi.org/10.35931/aq.v0i0.52 o’brien, s. (2013). the borrowers: researching the cognitive aspects of translation. target. international journal of translation studies, 25(1), 5–17. https://doi.org/10.1075/target.25.1.02obr https://doi.org/10.1515/les-2016-0014 https://doi.org/10.1111/j.1467-6486.1992.tb00669.x https://doi.org/10.1111/j.1467-6486.1992.tb00669.x https://doi.org/10.1016/j.eswa.2013.10.029 https://doi.org/10.1038/nrn1932 https://doi.org/10.1073/pnas.2016884118 https://doi.org/10.21154/cendekia.v15i2.1080 https://doi.org/10.14421/almahara.2019.052.08 https://doi.org/10.1242/jeb.186460 https://doi.org/10.35931/aq.v0i0.52 https://doi.org/10.1075/target.25.1.02obr mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 232 international journal of islamic educational psychology, 3(2), 2022 park, s. a., miller, d. s., nili, h., ranganath, c., & boorman, e. d. (2020). map making: constructing, combining, and inferring on abstract cognitive maps. neuron, 107(6), 1226–1238. https://doi.org/10.1016/j.neuron.2020.06.030 ren, l. (2015). teaching model of japanese translation under perspective of cognitive linguistics translation theory. studies in literature and language, 11(4), 69-72. https://doi.org/10.3968/7787 ren, l., & wu, l. (2015). cultural teaching for translation based on cognitive linguistics at college. studies in literature and language, 11(6), 10-13. https://doi.org/10.3968/8052 rissc, t. r. i. s. s. c. (2021). the muslim 500: the world’s 500 most influential muslims, 2022. jordan national library, 301. rojo, a. (2015). translation meets cognitive science: the imprint of translation on cognitive processing. multilingua, 34(6), 721–746. https://doi.org/10.1515/multi-2014-0066 rozak, a. (2018). modernisme pembelajaran bahasa arab berbasis pesantren di rangkasbitung banten. arabi : journal of arabic studies, 3(2), 168-180. https://doi.org/10.24865/ajas.v3i2.110 schiller, d., eichenbaum, h., buffalo, e. a., davachi, l., foster, d. j., leutgeb, s., & ranganath, c. (2015). memory and space: towards an understanding of the cognitive map. journal of neuroscience, 35(41), 13904–13911. https://doi.org/10.1523/jneurosci.2618-15.2015 teki, s., kumar, s., kriegstein, k. von, stewart, l., lyness, c. r., moore, b. c. j., capleton, b., & griffiths, t. d. (2012). navigating the auditory scene: an expert role for the hippocampus. journal of neuroscience, 32(35), 12251– 12257. https://doi.org/10.1523/jneurosci.0082-12.2012 tolman, e. c. (1948). cognitive maps in rats and men. psychological review, 55(4), 189–208. https://doi.org/10.1037/h0061626 vyacheslavovna, l. v. (2018). cognitive aspects of translation. language, individual & society, 12(1), 99–107. retrieved from https://www.scientificpublications.net/en/article/1001770/ woollett, k., & maguire, e. a. (2012). exploring anterograde associative memory in london taxi drivers. neuroreport, 23(15), 885–888. https://doi.org/10.1097/wnr.0b013e328359317e https://doi.org/10.1016/j.neuron.2020.06.030 https://doi.org/10.3968/7787 https://doi.org/10.3968/8052 https://doi.org/10.1515/multi-2014-0066 https://doi.org/10.24865/ajas.v3i2.110 https://doi.org/10.1523/jneurosci.2618-15.2015 https://doi.org/10.1523/jneurosci.0082-12.2012 https://doi.org/10.1037/h0061626 https://www.scientific-publications.net/en/article/1001770/ https://www.scientific-publications.net/en/article/1001770/ https://doi.org/10.1097/wnr.0b013e328359317e mahsus & kusumaputri | psychological dynamics of forming cognitive map arabic translation in student 233 international journal of islamic educational psychology, 3(2), 2022 yi, c. (2020). an overview of cognitive translation studies. canadian social science, 16(5), 39-43. https://doi.org/10.3968/11732 yin, r. k. (2013). studi kasus: desain & metode (d. mudzakir, trans.; 1st ed.). rajawali press. zeithamova, d., dominick, a. l., & preston, a. r. (2012). hippocampal and ventral medial prefrontal activation during retrieval-mediated learning supports novel inference. neuron, 75(1), 168–179. https://doi.org/10.1016/j.neuron.2012.05.010 zuhdi, m. h. (2017). radikalisme agama dan upaya deradikalisasi pemahaman keagamaan. akademika : jurnal pemikiran islam, 22(1), 199-224. retrieved from https://ejournal.metrouniv.ac.id/index.php/akademika/article/view/568 https://doi.org/10.3968/11732 https://doi.org/10.1016/j.neuron.2012.05.010 https://e-journal.metrouniv.ac.id/index.php/akademika/article/view/568 https://e-journal.metrouniv.ac.id/index.php/akademika/article/view/568 _______________________________________________ international journal of islamic educational psychology vol. 3, no. 2, december 2022 doi: http://dx.doi.org/10.18196/ijiep.v3i2.16007 “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 1cristobal salinas jr.*, 1katherine e. coulson-johnston, 1malik j. handoush, 1maysaa barakat, 1zakia ilyas, 2dominique graham 1florida atlantic university, united states 2rutgers university, united states *corresponding email: salinasc@fau.edu citation: salinas, c., coulson-johnston, k. e., handoush, m. j., barakat, m., ilyas, z. & graham, d. (2022). “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states. international journal of islamic educational psychology, 3(2), 86-110. http://dx.doi.org/10.18196/ijiep.v3i2.16007 a r t i c l e i n f o a b s t r a c t article history received : 28/08/2022 revised : 02/10/2022 accepted : 07/11/2022 muslim students in higher education are affected by the hardships of oppression, discrimination, prejudices, and stereotypes associated with the increasing islamophobia and xenophobia within the u.s. the current literature on middle eastern muslim men college students lacks an understanding of their lived experiences on u.s. college campuses. the purpose of this study is to understand how middle eastern muslim men college students navigate a university within a divisive political context. this phenomenological study conducted semi-structured interviews with seven middle eastern muslim men students. data gathered informs how participants of this study made sense of their experience navigating higher education institutions. the findings describe that middle eastern muslim men college students must fight negative perceptions, face the challenge of feeling alone socially and academically, and commit to education with the support of their families. after the findings, this paper provides a discussion and a list of recommendations for research and practice to be inclusive and elevate the lived experiences of middle eastern muslim men students in higher education. while this study took place in the u.s., the discussion and recommendations apply to all colleges and universities worldwide. keywords: middle eastern muslim men, united states higher education, college students, social and academic challenges; commitment to education. copyright © 2022 ijiep this work is licensed under a cc by-sa 4.0 international license. http://dx.doi.org/10.18196/ijiep.v3i2.16007 mailto:salinasc@fau.edu http://dx.doi.org/10.18196/ijiep.v3i2.16007 http://creativecommons.org/licenses/by-sa/4.0/ https://creativecommons.org/licenses/by-sa/4.0/ salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 87 international journal of islamic educational psychology, 3(2), 2022 introduction in recent decades cultural understanding, religious tolerance, and a sense of unity have declined in the united states and the world (arnova et al., 2013; gordon & rosenberg, 1989). the 2016 u.s. presidential election resulted in a noticeable increase in division and hostility towards minoritized and immigrant communities of people within the u.s. (pollock, 2017). this hostility has notably been directed toward those of the islamic religion and middle eastern descent (zakaria, 2015). while followers of islam, or muslims, are the second largest religion and the fastest growing across the globe, and significantly, a growing immigrant group in the u.s. (approximately 1.1% of the u.s. population), they experience religious discrimination and racism from others of the dominant group (jones, 2017; lipka, 2017). the hostility towards the growing muslim population has the potential to lead to psychological challenges that “interfere with [young muslims’] healthy, emotional development and ethnic identity integration” (maldonado & epstein, 2015, p. 85). it can result in them developing “feelings of isolation and alienation” (ali, 2019, p. 3). muslim people in the u.s. have experienced a shift in how society views, interact, and engages with them. islamophobia emerged during the iranian revolution (jackson, 2010; karim, 2002) and is explained as the irrational fear of muslim communities. islamophobia intensified partly due to the negative media portrayal of muslim people post the terrorist attacks of september 11, 2001 (ali, 2019; ogan et al., 2014; uddin et al., 2022). the association of terrorism with islam and muslim communities in the “war on terror” interventions, the distortion of facts by dominant and prejudiced media, and the rhetoric of hate-mongering, which dominated the presidential election of 2016, have all contributed to how society perceives muslim communities and added to the historical western biased views of islam and the arab world (jones, 2017; said, 1979). muslim students are enduring the compounded effects of preconceived notions and assumptions exaggerated by these situations that have occurred during the past decades. muslim students in higher education are affected by the hardships of oppression, discrimination, prejudices, and stereotypes associated with the increasing islamophobia and xenophobia within the united states (ahmed et al., 2021; ali, 2019; jackson, 2010; meijer et al., 2022; neider, 2011; ogan et al., 2014). while a few scholars have aimed to understand the experiences of muslim women (i.e., cole & ahmadi, 2003; mir, 2014), literature is absent on the experiences of muslim men college students in the u.s. the limited literature on middle eastern muslim men students lacks the depth needed to understand the lived experiences of these individuals on college campuses. therefore, this phenomenology study aims to understand how middle eastern muslim men college students navigate a four-year university within the current divisive political context. this research wants to fill a void in the literature and provide valuable information and data to continue scholarly discourse about the lived salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 88 international journal of islamic educational psychology, 3(2), 2022 experiences of muslim men in higher education in the u.s. this phenomenological study aims to answer the following research question: how do middle eastern muslim men college students navigate a four-year university within the divisive political context? this study uses phenomenology research design to highlight the lived experiences of middle eastern muslim men in u.s. higher education. muslim college students since september 11, 2001, preconceived notions and unfair speculation about middle eastern students have been a persistent problem for muslims across college campuses in the united states (abu-ras & abu-bader, 2008; ali, 2019, 2014; fiske-rusciano, 2008). students from middle eastern countries feel excluded and ostracized as their peers do not want to understand their cultures (ali, 2014; kymlicka & norman, 2000). these feelings of exclusion and isolation are some of the reasons for compensating behaviors and social struggles in u.s. higher education. to begin to grasp a better idea of how to approach and combat these social and cultural stigmas is vital to understand the differential experiences of muslim students in college (ali, 2019, 2014). research and data on society’s effect on muslim men’s behaviorism and mental processes are lacking when it is more needed than ever. muslim men students’ identity is multi-layered and is always questioned and negotiated (bhatti, 2011; ramadan, 2004; totonchi et al., 2022). bhatti (2011) described muslim students’ social and cultural experiences as “rich, negotiated, and multi-layered. [and] their identities are fluid and complex” (p. 92). furthermore, ali (2019) explains that “muslim life must be understood not as “religious” or “spiritual” life; rather the self-identifier of muslim has served as a socially significant identification which has been racialized and functions in tandem with traditional racial schematics within the united states” (p. 7). therefore, the intersection of their social identities in spaces of education, gender, cultural capital, and social experience, “raises the question about personal agency, resilience, and survival with dignity for muslim young men… their acceptance by society” (bhatti, 2011, p. 94). muslim men’s multidimensional and dynamic identities are often defined by their social, cultural, and educational locations (ali, 2014; uddin et al., 2022). while muslim communities experience islamophobia and xenophobia, they “have a youthful population with the potential to change the world for the better if educated, enabled, and better understood” by higher education stakeholders (bhatti, 2011, p. 95). while scholars advocate that it is important to understand middle eastern muslim students who attend college in the u.s. to promote their success and cultivate their possible positive impact within higher education (maldonado & epstein, 2015); however, middle eastern muslim students often encounter discriminatory practices against them and their religious beliefs (jones, 2017). middle eastern muslim students in the u.s. are affected by cultural factors (i.e., language, religious/faith practices, cultural customs, dietary practices, and salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 89 international journal of islamic educational psychology, 3(2), 2022 culturally dictated/expected gender roles and occupations) (ali, 2019). these cultural factors often cause a division between the students’ cultures of origin and the u.s. culture (maldonado & epstein, 2015). the differences and tension between the u.s. cultural norms and values of middle eastern students often result in interrupted relationships between u.s. and middle eastern students, in addition to interactions that are conflicted by “anti-arab biases, covert and overt discrimination,” which lead to overall isolation of muslim students from the social community on college campuses (ali, 2019; maldonado & epstein, 2015, p. 87). a study conducted on muslims living in western countries showed that a cultural gap exists between muslims’ countries of origin and the western countries of destination on three issues: 1) religiosity, 2) sexual liberalization, and 3) gender equality (norris & inglehart, 2012). these main contrasts in cultures and values between u.s. and middle eastern students may be the foundation for misunderstanding and division among the different ethnicities on campus. the perceived distance/difference between the characteristics of an individual within society and the explicit or implicit characteristics (cultural norms) of the dominant group is sometimes referred to as “cultural distance” (iles & kaur hayers, 1997, p. 107). cultural distance disadvantages minoritized communities because societal prejudices, which favor the dominant culture, can create a deep feeling of exclusion and unhappiness for these communities (e.g., middle eastern students) (tineo et al., 2021). maldonado and epstein (2015) state that “these experiences can lead to middle easterners experiencing depression, isolation, and psychological distress in all facets of life” (p. 87). to combat depression, isolation, and psychological distress, colleges and universities must provide additional support, counseling support, and more culturally relevant and inclusive programming for muslim students (ali, 2019; abu-ras & abubader, 2008; maldonado & epstein, 2015; tineo et al., 2021). existing literature lacks the depth and value needed to comprehend and understand the lived experiences of middle eastern muslim men students on u.s. college campuses. for example, cole and ahmadi (2003) parallel the idea that muslim students on college campuses have not received the proper positive attention, especially during the current era where society’s islamophobia and xenophobia have dramatically risen. therefore, this study is relevant to discern a demographic group’s intricate factors that need to be understood. modern political context as mentioned previously, september 11, 2001, was a devastating attack in u.s. history (abu-ras & abu-bader, 2008). with 2,973 deaths on u.s. soil (national commission on terrorist attacks upon the united states, n.d.), it has become clear that the ramifications of such a tragic event have established both shortterm and long-term presences in emotional, social, and political contexts. viewing these results with a circumstantial mindset, the significant changes ranging from u.s. foreign policy to the social behaviors of individuals have salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 90 international journal of islamic educational psychology, 3(2), 2022 molded the experiences of various muslim american people in recent years (ayoub, 2011; jackson, 2010; lipka, 2017). the historical western-biased views of islam and the arab world, which were a cause and result of imperialism (jones, 2017; said, 1979), expanded significantly and rapidly during the iranian revolution and dominated the u.s. media (jackson, 2010; karim & gasher, 2002) to the point that merited the emergence of the term islamophobia (gordon & rosenberg, 1989; jones, 2017). after september 11, 2001, a nation-shattering event, a bifurcation of u.s. history was created, splitting into “pre-9/11” and “post-9/11.” as a result, an additional negative shift in thinking regarding muslims began post-9/11 (ahmed et al., 2021; ogan et al., 2014; uddin, williams & alcock, 2022). according to dudziak (2011), “in the past decade, muslims in the united states has gone from relative obscurity to a sociological dilemma” (p. 6). events following 9/11, such as the controversy over plans to build an islamic cultural center near the world trade center site, have become the subject matter for examining the political and cultural debates surrounding muslim communities (dudziak, 2011). opinions regarding islam and muslim communities became increasingly negative following 9/11 (jackson, 2010; jones, 2017; ogan et al., 2014). according to abu-ras and suarez (2009), 9/11 and the growing muslim population within the u.s. led to a 1,700% increase in hate crimes against arab and muslim communities and people who were stereotyped as arabs. the idea that all muslim people were administering a “jihadist” agenda against the u.s. government and its citizens was a message that spoke to many people, instilling a widespread fear for the fate of the country and a call against islam (gabon, 2016, p. 8). acts of racism ranging from bias incidents to workplace and airline discrimination became prevalent against muslims. in the wake of such racism, violent incidents, physical assaults, hate mail, vandalism of properties, and other forms of discrimination became more commonplace (jones, 2017; kosmin & keysar, 2006). the effects of such racism have been regarded as a source of stress for muslims and many other marginalized populations. tension levels among muslim americans have significantly risen because of either experiencing discrimination or witnessing discrimination against them (abu-ras & suarez, 2009; meijer et al., 2022). results from the study show that a vast majority of muslim american participants reporting physical or emotional symptoms of posttraumatic stress as a result of being targets of discrimination (abu-ras & suarez, 2009). with negative psychological effects being a high possibility, the discriminatory experiences of muslim american people can directly impact their feeling of safety within the u.s. (abu-ras & abu-bader, 2008). this loss of safety can create a strong impression on their actions, ways of thinking, and sense of self (ali, 2019; abu-ras & suarez, 2009). more recently, social media has become an outlet for muslim american people to voice the discrimination they have experienced in a post-9/11 world and make their fearful feelings more accessible to the public. following donald trump’s salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 91 international journal of islamic educational psychology, 3(2), 2022 presidential victory in the 2016 election, not only did the country witness a division between trump supporters and trump opponents, but it also saw an increase in hate crimes against minority groups, including muslims (dearden, 2016). for example, between november 9, 2016, and february 9, 2017, there were 261 documented hate incidents, with 1.8% targeting muslims (thinkprogress, 2017). the outcry of such a response to a presidential victory can be viewed through the social media outlets of those directly affected. twitter, a social media platform, has been a major source of muslim american responses to the racism experienced following trump’s presidential election. after announcing trump’s victory, various emotional tweets were posted in response. one twitter user tweeted, “today, leaving my home with my hijab on will be the greatest bravery i have yet done. what a shame” (hameed, 2016). the 2016 u.s. election results spurred a revitalization of physical and verbal racism against various marginalized populations (thinkprogress, 2017). as discussed earlier, the psychological impact of such discrimination toward muslim americans and their insecurity and lack of safety results in many reactions that correlate with an individualized sense of self (abu-ras & abu-bader, 2008). conceptual framework in this paper, the researchers examine the experiences of middle eastern muslim men on college campuses in the u.s. through the lens of social justice as redistribution and recognition (fraser, 2001) and the islamic philosophy of education (hussain & ashraf, 1979; shah, 2006). social justice as redistribution and recognition and the islamic philosophy of education hold promise for fostering an understanding of middle eastern muslim men’s experiences on college campuses in the united states. social justice entails the redistribution or reallocation of resources and wealth from the haves to the have-nots and recognizing the distinctive perspectives of cultural groups while acknowledging them as equal peers in society (fraser, 2001). an intentional focus on the recognition of middle eastern muslim men as a cultural group guided this study. recognition of minoritized cultural groups encompasses whatever the misrecognized group needs to participate equitably in society. this issue could differ based on the intersection of the group and individual needs and the context (fraser, 2001). dusche (2004) argued that the yardstick and the true measure of social justice are that afforded to the cultural group, not just to the individual, because “the group offers the individual the indispensable good of being rooted in the community, and since membership in a culture is not voluntary, abolition of culture would lead to the uprooting of individuals” (p. 238). recognition of an individual’s rights, deprived of recognition of the individual’s culture, is inadequate at best. social justice is only achieved when a cultural group’s rights are recognized and accepted within the social structure in which the individual resides (dusche, 2004). salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 92 international journal of islamic educational psychology, 3(2), 2022 kymlicka and norman (2000) defined minority group rights as “a wide range of public policies, legal rights, and constitutional provisions sought by ethnic groups for the accommodation of their cultural differences” (p.2). minority rights can include added accommodations or exemptions from policies or laws if the majority of these laws oppose the beliefs or cultural norms of the minority (levy, 1997). in addition, a minority group has the right to recognition of its history, symbols, and specific cultural elements (levy, 1997; guo, 2011). consequently, recognition of middle eastern muslim men students’ history, symbols, and cultural elements, by higher education institutions represents a minority right necessary for equitable and socially just practices. the stress of seeking and acquiring knowledge is one of the foundational tenets of islam. islamic philosophy of education is grounded in the faith and in a belief that allah or god is the ultimate knower “and above every one possessed of knowledge is the all-knowing one” (quran 12:76). accordingly, knowledge rests with god, who “has bestowed on [human beings], and [human beings] alone among all the created things, ability to recognize, understand, and emulate the attributes of god, and realize them in practice in this life” (hussain & ashraf, 1979, p. 10; shah, 2006). in islam, education aims to develop humans through knowledge and enable them to become useful members of society (shah, 2006). accordingly, learning has become a compulsory religious obligation for muslims (karim, 1938). muslim communities perceive education as a means for advancing human experiences, developing societies, and preserving values in addition to an end that adds meaning to life. these perceptions contribute to enhanced expectations of muslim learners (shah, 2006). social justice as redistribution and recognition and the islamic philosophy of education helps the researchers of this paper to conceptualize an understanding of middle eastern muslim men’s experiences on college campuses in the united states. methods this qualitative study is grounded in phenomenology. phenomenology describes the lived experiences of individuals (creswell, 2013; merriam & tisdell, 2016). it investigates the “essential meanings of individual experience” (patton, 2002, p. 104) and describes, rather than explains, the phenomenon in question. this qualitative research focuses on interpreting phenomena in their natural settings to make sense of the meanings people bring to these settings (denzin & lincoln, 2002). the purpose of this phenomenological study was to understand how middle eastern muslim men college students navigate a four-year university within the divisive political context in the u.s. due to the divisive nature of the political and cultural climate, the researchers attempted to analyze and investigate the effects this context may have on middle eastern muslim men students in u.s. higher education. the study aimed to answer the following research question: how do middle eastern muslim men college students navigate a four-year university within the divisive political context? salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 93 international journal of islamic educational psychology, 3(2), 2022 setting and participants the setting of this study is a high-research activity, urban, large-size public university (carnegie classification, 2022) located in south florida. approximately 33,000 students are enrolled in the university. the university does not publicly collect information on religious affiliation and does not have data on the number of enrolled muslim students. however, the university has a muslim student association (msa) and a serenity room available to all students to reflect and pray. all study participants are msa members and stated that msa has over 100 student members who identify as muslims. seven self-identified middle eastern muslim men students participated in this study. four of the seven participants are seeking a major in engineering with different concentrations, one student in biology, one in business, and one in political science. six participants are between the ages of 21-24, and one is between 18-20. five participants indicated that they were born outside the u.s. and migrated to the u.s. with their families seeking better educational and employment opportunities. during the interview, six participants self-identified as “men of color” or “brown men” because of their skin color. in contrast, only one self-identified as white because of his lighter skin color. however, when the self-identified white participant described his experiences in the u.s., he stated, “i am a man of color because of the way i am treated in the united states.” all participants self-identified as middle eastern regarding their race or ethnicity. to protect the identity of all participants of this study, we asked all participants to choose a pseudonym. the pseudonyms are brock, hussein, ali, bob, mo, henry, and lammar. see table 1 for participants’ demographics. table 1. middle eastern muslim men participants’ demographics pseudonym race/ethnicity country of birth class standing major(s) brock middle eastern/ white turkey senior environmental engineering hussein middle eastern/ palestinian united states junior biology ali middle eastern iran senior computer science engineering bob middle eastern jordan freshman environmental engineering mo middle eastern/ arab lebanon senior mechanical engineering henry middle eastern jordan senior business lammar middle eastern united states graduate student political sciences salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 94 international journal of islamic educational psychology, 3(2), 2022 data collection this study is part of a larger study where men of color (i.e., black/african american, latino/hispanic, and middle eastern muslim) college students participated in focus groups and individual interviews. snowball sampling was used to recruit participants for this study. due to the differences in the responses between middle eastern muslim men student participants and black/african american and latino/hispanic men student participants, we decided to dedicate this study to the examination and reporting on the findings specific to middle eastern muslim men. seven self-identified middle eastern muslim men college students participated in this study. participants were invited to participate in this study via e-mail. each interview was approximately 60 minutes long. by interviewing seven middle eastern muslim men on a college campus in the u.s., the data gathered serves to understand and elevate the experiences of middle eastern muslim men college students navigating a four-year university in the u.s. during the divisive political context. the interviews were audio recorded, transcribed, coded, and analyzed for findings. interview responses illustrated the lived experiences of middle eastern muslim men on a college campus in the united states. participants were asked questions to set the context of their educational background, such as short/long-term goals and career plans; describe their personal experiences of being middle eastern and muslim on a college campus and describe their perceived academic and social support within the higher education context. data analysis data analysis consists of organizing and preparing the data through coding to interpret the data into findings (creswell, 2013; merriam & tisdell, 2016). first, each interview was audio recorded and transcribed. second, the transcripts were cleaned and organized. third, the transcripts were read by each researcher to make meaning of the data and consider codes. a list of codes was created to show evidence into small categories of information to make meaning of the patterns and themes (creswell, 2013). fourth, in vivo code was the method used to analyze the data. in vivo coding, direct quotes from what participants said, using quotation marks to support each code (saldaña, 2009). last, the researchers made meaning of the data by looking for similarities and frequency across the data to make meaning of the data and write the findings. results the purpose of this study was to understand how middle eastern muslim men college students navigate a four-year university in the u.s. within a divisive political context. three overarching themes emerged from the data describing middle eastern muslim college students’ lived experiences, including 1) combating negative perceptions about middle eastern muslim men, 2) social and salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 95 international journal of islamic educational psychology, 3(2), 2022 academic challenges in u.s. higher education and 3) family support and educational commitment. details of the three findings are presented in the following sections. fighting negative perceptions of middle eastern muslim men most middle eastern muslim men participants learned to navigate their college campus within 1-2 years. however, societal perceptions and negative depictions of muslim people following september 11 (9/11) caused strife in the muslim community in the united states. however, despite mixed public opinion and microaggressions toward the muslim culture, participants described their transition to and experience on a college campus as insightful and hopeful. when describing meeting friends in college, ali said: my peers or people that i know, hopefully after meeting me, would have a positive experience…a positive image of muslims…i know that they know i’m a muslim, and again, they are going to know a muslim guy, and they are going to speak to different people, and even if they hear something bad about muslims, i hope that they tell them, “oh, i know a muslim, and he’s not like that.” being authentic was instrumental for middle eastern muslim men participants who hoped to fight negative perceptions about muslim students in their college and create a positive image for muslim communities. however, extremist and radical views played a role in how students, as early as elementary school, were influenced by family and peer views of muslims portrayed in trending news and world events. conversations were described as “circular,” leaving no voice to represent middle eastern muslim men individually. lammar expressed: as a child, i remember i was in first grade when 9/11 happened, and i remember at that time, i didn’t understand what was going on or what was happening, and neither did my classmates because we were in the first grade. i remember somewhere around; i want to say, fourth grade, there was a palpable shift in how kids interacted with me. moreover, that was sort around the same time when america invaded iraq, and now i think about it, and i remember these kids, these ideas were not their ideas, right? parents were talking about it, their friends were talking, and their friend’s parents were talking about it. and it sort of became a circular goaround, and i became the other... i felt there isn’t a voice that represents me or talks about me. participants expressed a lack of university support and cultural inclusivity for middle eastern muslim students at their college. furthermore, participants described moments when students, and even professors, made a mockery of muslim students. for example, hussein and lammar described how students mocked their prayer practices. hussein shared, “when i was praying, and a student came up to me, he was like, ‘oh, what are you doing? why are you putting your face down?’” like hussein, lammar stated: salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 96 international journal of islamic educational psychology, 3(2), 2022 one time i was praying in the library, and there were students walking by, and they were like, “what is this guy doing?” they were mocking me for praying. but other times, i would pray in the library, and people stopped, and they looked, and they just continued forth with their day. so sometimes you have to be strong in the ways people mocking, and sometimes people admire you for what you do. other students often mock public practices of prayer for muslim college students. also, these oppressive experiences came from faculty members. lammar shared how a faculty member had negative perceptions of islam that translated into his ability to support lammar in academic completion. lammar described: there is one professor. he is my senior professor, and he has to agree to my final senior project. i talked to him a little bit, and i don’t know if it is only me he treats this way, but my other friends who are also arabs and muslims have the same issue with him. they say he talks down to us and belittles us. whenever you share an idea with him, he is dismissive and does not support our ideas. he circles around the words our ideas are not good. hussein, lammar, and other participants of this study indicated how they had negative experiences as muslim men because of their religious practices and their existence in college. negative stereotypes and depictions of middle eastern muslim men were disheartening for some participants. as participants sought groups and spaces to build a sense of community at their respective colleges, some described how the media contributes to a misrepresentation of their faith. when addressing how media impacts the perception of muslim men, hussein stated: people just know about islam from the media; they don’t know it is like anything else. so, maybe two or three times, people got, “oh, you’re muslim? i never knew that!” that doesn’t hurt me in any way; it just like surprises me that people believe whatever media says. “okay, muslims are bad. they’re not supposed to be nice.” it doesn’t affect me in any way because i am who i am because that is what i am. like hussein’s experiences, ali spoke about the influence media had on the perception of middle eastern muslim men: if you believe what the media says, our representation would be angry people who are angry about everything. that is the general idea that you get from the media. we are perceived as the bad guys. therefore, ali expressed that he felt responsible for representing the muslim community in his interactions. ali shared: being a muslim here, i am representing all of the muslim community because people are quick to judge the entire community based on one person’s actions. i have this in the back of my mind wherever i am representing a certain faith and community. people are going to judge everyone based on me. salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 97 international journal of islamic educational psychology, 3(2), 2022 despite existing stereotypes, muslim men students are passionate about establishing a voice for the muslim community to improve racial perceptions. over the past years, participants have experienced greater acts of hate and violence against muslims and other oppressed groups. participants feel that individuals discriminate more freely on and off campus because u.s. leaders act similarly in the public eye. as described by hussein: since trump took over [office as president of the u.s.], the actions and the violence against muslims have increased. that doesn’t say more muslims became more hated; it just says that people are hating muslims now openly. now they [feel they] can discriminate freely because the president is discriminating freely. ali shared a similar sentiment about discrimination against muslim communities by saying, “it is more open now…it was not too public before [the 2016 presidential election], people are more free to do it and more public, open about it.” when discussing the impact of the american political administration on the muslim community, lammar stated: we are america’s number one enemy. america’s number one threat is now the muslim men… chaos, death, and destruction; we don’t want anything else…i hate the word normalize, but to a great extent, even though obama did it late in his campaign, he visited a mosque and normalized muslims. i would say his cabinet included a greater diversity. in diversity, when you show more colors, when you show more faces, when you show different people adding to the american fabric or american civilization, it shows that diversity is our strength. despite the perceptions of being muslim in the u.s., participants hope to use their education and culturally relevant research to address public concerns. in hopes of creating and sustaining a positive image of the muslim community, lammar expressed: if i can empirically prove something or show something through data that shows “hey, look, we’re not the boogeymen, muslims are not the boogeymen, we’re not the problem…we contribute a lot more than we take back”, right to the american society. participants experienced negative experiences for being middle eastern muslim men in the u.s; their negative experiences increased during the 2016 presidential election. social and academic challenges in u.s. higher education this finding expands on how middle eastern muslim men participants of this study make meaning of their social and academic experiences in the united states and higher education. while the family is important for muslim men in this study, not all had their families in the u.s., creating social and academic challenges. for example, henry shared that most of his family, besides his brother, still live in jordan. henry stated: salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 98 international journal of islamic educational psychology, 3(2), 2022 when i came here like four years ago, it was kind of rough for me because my family’s back home, and i lived here by myself. i had to take care of everything by myself. my brother was there, but he wasn’t always there for me; he wanted me to do my own thing and learn on my own. socially, during the first two years in the united states, i didn’t have anybody, any friends, or anything. like henry, ali lives in the u.s. with his father, while his mother and siblings reside in pakistan. ali shared: the first few months [in the u.s.] were a bit hard cause of the cultural shock…back in pakistan; i used to live in a combined family…we were all together. everyone was close by. but over here [in the u.s.], there wasn’t much to do for me. usually, i would go on campus, get to classes, and come back home…so the first semester was tough, but then i got used to it. the transition to living solely with his father and having no other relatives or friends was socially challenging for ali. henry and ali understood that their family was part of their social experiences, and having a few family members or friends in the u.s. limited them from being social. like henry and ali, mo indicated that he struggled socially and academically for a prolonged time as he did not have much family or know many people in the united states. for this reason, mo spent his time at home alone studying for classes. in addition to having limited social support, middle eastern muslim men shared that they struggled academically. for example, ali said: the educational system here [in the u.s.] is quite different than what i was used to. you’re way too free to do anything you want, and the professors don’t care about what you’re doing. i was confused about the attendance or anything. back home, you have to attend every class; your schedule is already set by the university. so, it is not like you can pick and choose what class you want to take. ali was confused about the u.s. higher education system, which impacted his academic experiences. similar to other participants, hussein described how he faced social and academic challenges during his transition from a community college to a four-year university: i had no idea where everything was. i had no idea how this whole educational system was. because for my associate’s, i went to [community college], it is very similar to high school. it is small classroom; you could have one on one with the teacher. here, no. if you don’t get the material, you have to bang your head on the book or to the laptop until you understand. you have to work hard on your own. if you don’t, no one’s going to help you. you’re alone. you’re with 300-plus students in the class, and then everything can be thought of mathematically. one student’s failure in a 30-person course at a state college is more impactful than one student failing in a 300-person course at the university. salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 99 international journal of islamic educational psychology, 3(2), 2022 hussein associated his community college experience with his high school experience with small class sizes and more attention from teachers and faculty. however, when hussein transferred to a four-year university, he felt disconnected from his academic experience. while all participants of this study were committed to education, they experienced academic and social challenges. familial support and educational commitment for middle eastern muslim men participants of this study, education was portrayed as an essential practice critically upheld in their family and culture. education was described as the way of life for middle eastern muslim men, and family played a huge role in setting cultural expectations. for example, lammar shared: honestly speaking, at least in my house or just my family at large, if you don’t have a degree, it is as if you’re worthless. and i know it sounds harsh, but you have to understand that your parents strive and struggle so much for you and want you to live a practical life. and it is funny that i say practical because the idea of having a house and a car, and a steady paycheck, and just like something to raise your kids with, is all they want. they don’t want a bmw or a maserati. they don’t dream of grandiose and big ideas. they dream, “hey, my kid goes to college, gets a good education, establishes himself a career, and moves forward with his education.” familial support and expectations for middle eastern muslim men in education motivated them to enroll in a four-year university and earn a higher education degree. education was instilled at home as necessary for financial security, a fulfilling and comfortable life, and providing a sense of freedom for middle eastern muslim men participants of this study. parent(s) and caregiver(s) encouraged middle eastern muslim men to advance their education to live a different and better life than the one they had growing up. also, this study’s sibling(s) of middle eastern muslim men participants inspired them to pursue a degree in education, especially in science, technology, engineering, and mathematics (stem). the family was the pillar for participants when deciding their career choice and determining how they would pursue an education. the family was a motivator for middle eastern muslim men participants to pursue a higher education degree. commitment to education is portrayed in ali’s statement: so, i usually have to hear from my family that my studies are not finished when i get my bachelor’s. they really are focusing on and want me to get my master’s, even though it’s not really important if you are in the field of computer science. you don’t really have to get your master’s. it’s more of what your experience is in that area. but still, my dad has this mentality of, “if you don’t have your master’s, your studies are not completed.” salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 100 international journal of islamic educational psychology, 3(2), 2022 in addition, brock stated, “i’ve always been brought up with the message that education is important because, especially in america, you cannot do much without an education in some field. that’s the general message they always had for me”. henry asserted, “in order to walk through life, you have to get educated. that’s their main point. they were never specific about exactly why i have to commit to school, just to get educated”. the participants’ familial expectation of higher education is directly connected to their desire for their children to have a fulfilling and comfortable life. middle eastern muslim men’s families’ emphasis on higher education is also intrinsically connected with their faith. religious traditions, family support, and the islamic faith played a significant role in illustrating the commitment to education for middle eastern muslim students. participants referenced prophet mohammed’s teachings and the importance of knowing foundational principles such as reading and writing. as stated by henry, “our prophet pbuh[1] says you should know how to write and read; that’s just a principle. write, read, and you have to get educated. as muslims, you have to be educated… you have to commit and pursue an education”. reading and writing are fundamental religious principles that laid a foundation for middle eastern muslim students’ educational path. based on middle eastern muslim men participants of this study’s beliefs, the muslim prophet also emphasizes the importance of striving for the best educational or career path pursued. hussein explained: education is an important thing in my religion because you help people more. the higher up you go, the more sophisticated you become. every person in this world has a position. it doesn’t matter if he is a plumber; it doesn’t matter if he is a doctor. he has his position. the prophet said if someone wants to do a job, do it to its perfection. religion says if you want to do something, do it to its best. so, if i want to become a veterinarian, i have to do my best. if i want to become a plumber, i have to do my best. it doesn’t matter what it is that you’re doing, you’re doing something… and you should perfect it as much as you can. in addition, religion helped participants stay more focused and aim for their goals despite challenges growing up or adversities. to show how the islamic religion influenced their education, ali expressed: i pray five times a day. i pray to god that i stay focused and committed and make my parents proud. so, the expectations that i have of myself help me stay focused on my studies. i know that i have this goal. i am in the u.s., and i have to get my college degree… so, i just try to stay focused and committed. middle eastern muslim men participants of this study had family support, and they maintained their faith to stay committed to education and navigated higher education. salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 101 international journal of islamic educational psychology, 3(2), 2022 discussion the purpose of this study is to understand how middle eastern muslim men college students navigate a university in the u.s. within a divisive political context. this research tried to fill a void and provide valuable information and data to begin a scholarly discourse about the lived experiences of middle eastern muslim men in u.s. higher education. the findings described that middle eastern muslim men college students combat negative perceptions, face the challenge of feeling alone socially and academically, and they and their family members are committed to education. overall, middle eastern muslim men college students feel a lack of community in college, yet, they feel a responsibility to create positive imagery of middle eastern muslim men. the findings are supported by the conceptual framework utilized for this study through the theories of social justice as redistribution and recognition (fraser, 2001) and the islamic philosophy of education (hussain & ashraf, 1979; shah, 2006). through radical multiculturalism and social justice as redistribution and recognition, recognizing cultural rights and acknowledging the need to create equity among misrecognized groups is urgent. social justice as redistribution and recognition along with multiculturalism are encompassed in minority group rights as requests for exemption or accommodations are sought by ethnic groups to government policies or laws of the majority. finally, the islamic philosophy of education further explains the meaning of education to muslims culturally and within islam. the first finding of this study provided a deeper understanding of the participants’ perceptions of muslim men and how they experience life on campus. as noted in the findings, one participant detailed that although he was “not visibly muslim, he was mentally muslim,” which protected him from biases – to some extent. data showed that hate crimes and violence against muslim communities had increased since post-9/11 (abu-ras & abu-bader, 2008; aburas & suarez, 2009) and after the 2016 presidential election. participants described that middle eastern muslim men are perceived as “enemy number one” or “the boogeymen” in most of the u.s. political context. negative stereotypes and islamophobia leave the participants feeling the responsibility to change the negative perceptions about middle eastern muslim muslim people in the u.s., as they do not want other muslim people to experience oppression. it is important to note that participants of the study did not report any positive experiences in u.s. higher education due to the increasing islamophobia and xenophobia and the current political climate in the u.s. the researchers also learned the importance of having a community on college campuses for middle eastern muslim students to thrive. as previously mentioned, a 2017 survey about religious groups found that muslim people were the most negatively viewed by non-muslim people in the u.s. (lipka, 2017). muslim men college students face social and academic challenges and feel a lack of community. in order to cope and stay focused, given all the social and salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 102 international journal of islamic educational psychology, 3(2), 2022 academic challenges, middle eastern muslim men stated that the islamic religion influenced them to stay grounded and focused on education. in the second finding, participants of this study shared that they had experiences of isolation and disconnected from non-muslim people due to different cultural norms, values, and practices that resulted in social exclusion. these experiences may also be exacerbated if u.s. higher education institutions do not have culturally relevant spaces, counseling, and programming for integrating the middle eastern muslim student population into college communities. however, they feel a responsibility to create positive imagery of muslim men. in the third finding, middle eastern muslim men expressed commitment to education and how their family played a role in setting cultural expectations. through the islamic philosophy of education, we learn a significant connection between family support, education, and the islamic faith. parents want their children to get the highest education to ensure they have the greatest chances of future success. recommendations for research and practice the findings of this study, supported by the conceptual framework and literature review, offer implications for future research and practice. as the literature and findings of this study show, the views about middle eastern muslim people shifted post-9/11, and hate crimes have increased since the 2016 presidential election. practitioners and scholars within u.s. higher education are responsible for ensuring middle eastern muslim students feel social connectedness and a sense of security and belonging on campuses (ali, 2019). the lack of published literature on middle eastern muslim men’s experiences in u.s. higher education proves that institutions have a long way to go in supporting this minoritized student population. therefore, more research on middle eastern muslim men’s lived experiences is necessary to aid in creating best practices for institutions supporting these students. an important implication for future practice is to have institutional practitioners from both student affairs and institutional administration investigate all services they offer middle eastern muslim students on campus, followed by a dialogue with the muslim student associations and organizations regarding their needs to promote equity on campuses (ali & bagheri, 2009). this study’s participants expressed a lack of university support and cultural inclusivity (ali, 2019). institutions must enter these conversations while understanding what exists on campus for middle eastern muslim students, showing that they examined their existing practices before extending the conversation to see what additional practices, structures, and policies are needed to promote middle eastern muslim students’ success. the islamic philosophy of education shows that muslim students are committed to their education, and their institutions must reciprocate such commitment. cultural awareness on campus should be integrated into all learning experiences and institutional structures. salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 103 international journal of islamic educational psychology, 3(2), 2022 an implication for future practice that would also support the middle eastern muslim community would be creating a permanent prayer space(s). according to chen et al. (2019), “muslim students have found this to be a momentous sign of support on behalf of their college community that leads to an increase in morale for muslim students and communicates to non-muslim students’ gratefulness for religious diversity” (p. 945). this implication is further supported by the conceptual framework in that it would make students feel a sense of community while providing equitable accommodations for middle eastern muslim students. part of those accommodations may also include providing institutional awareness of muslim culture on campus. as previously noted in the findings, middle eastern muslim men are responsible for positively representing the muslim community by welcoming panels and guest speakers to engage in events on campus, perhaps surrounding religious holidays. institutions can work with local mosques to create relationships with the institutions and provide relevant programming. educating non-muslim students does not fall solely on muslim students, as that leads to cultural taxation. institutions can show commitment by providing funds to bring in outside education opportunities. a final implication for future practice is peer mentor support. as previously mentioned in the findings, middle eastern muslim men found socialization occurred with a sense of community and peer support. mentorship offers an opportunity for students to build community on campus. jacobi (1991) posited a link between mentorship and academic success and retention. mentorship opportunities exist in higher education in myriad ways, and institutions must consider how these programs can benefit middle eastern muslim men students. peer mentoring programs often exist as an assigned mentor to a first-year student. a study of higher education institutions discovered that students with peer mentors experienced higher levels of institutional engagement than those without peer mentors (collings et al., 2014). moreover, four times as many students without peer mentors considered leaving their institution (collings et al., 2014). according to holt and fifer (2018), peer mentors may provide academic assistance by helping mentees review course material, improve their writing, prepare for exams, and connect with campus resources (e.g., the library). mentors also may facilitate social adjustment by familiarizing mentees with campus events and student life resources and planning social events that encourage the development of camaraderie among mentees. (p. 68) institutions considering peer mentor programs can cater a program to the needs of the student body. however, caution must be taken into consideration in the mentor-mentee pair assignment. as previously stated, many participants expressed a lack of university support and cultural inclusivity for middle eastern muslim students at their college. institutions must consider this in the creation of peer mentor programs. having administration consultation with student salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 104 international journal of islamic educational psychology, 3(2), 2022 organizations, such as the muslim student association, shows a commitment to providing a culturally relevant peer mentor program. the implications for future research and practice offer a starting point for practitioners. institutions must take the lead in filling the gaps as appropriate on their campuses. continued acknowledgment of middle eastern muslim men’s experiences through published literature will allow for more recommendations for future practice. continued research should be conducted to contribute to a safer and more inclusive campus community for middle eastern muslim men in u.s. higher education. conclusion the findings of this phenomenological qualitative study provided insight into how middle eastern muslim men college students navigated a university in the u.s. within the divisive political context. middle eastern muslim men college students in u.s. higher education had to fight negative perceptions about middle eastern muslim men and experience negative social and academic challenges. however, regardless of the challenges, islamophobia, and xenophobia, middle eastern muslim men college students expressed how their family and the islamic religion influenced them to be committed to education. this study filled a void regarding middle eastern muslim men’s experiences and provided practical implications to promote institutional awareness and support for u.s. colleges and universities. these implications include open dialogue between middle eastern muslim students on campus and administration, safe spaces on campus for prayer and culturally relevant programming, and peer mentor support. middle eastern muslim men have the right to feel safe, supported, and valued by their institutions on campus and in the classroom. footnote 1 pbuh: peace be upon him is a phrase religious muslims say whenever they refer to the name of any prophet and any messenger. acknowledgments this research was funded by florida atlantic university’s office of undergraduate research and inquiry (ouri). https://simple.wikipedia.org/wiki/phrase https://simple.wikipedia.org/wiki/religious https://simple.wikipedia.org/wiki/muslim salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 105 international journal of islamic educational psychology, 3(2), 2022 references abu-ras, w., & abu-bader, s. h. (2008). the impact of the september 11, 2001, attacks on the well-being of arab americans in new york city. journal of muslim mental health, 3(2), 217-239. https://doi.org/10.1080/15564900802487634 abu-ras, w. m., & suarez, z. e. (2009). muslim men and women’s perception of discrimination, hate crimes, and ptsd symptoms post 9/11. traumatology, 15(3), 48–63. https://doi.org/10.1177/1534765609342281 ahmed, n., quinn, s. c., limaye, r. j., & khan, s. (2021). from interpersonal violence to institutionalized discrimination: documenting and assessing the impact of islamophobia on muslim americans. journal of muslim mental health, 15(2), [119]. https://doi.org/10.3998/jmmh.119 ali, a. i. (2019). the campus as crucible: a critical race analysis of campus climate in the experiences of american muslim undergraduates. teachers college record, 121(5), 1–38. https://doi.org/10.1177/016146811912100501 ali, a. i. (2014). a threat enfleshed: muslim college students situate their identities amidst portrayals of muslim violence and terror. international journal of qualitative studies in education, 27(10), 1243–1261. https://doi.org/10.1080/09518398.2013.820860 ali, s. r., & bagheri, e. (2009). practical suggestions to accommodate the needs of muslim students on campus. new directions for student services, 125, 4754. https://doi.org/10.1002/ss.307 arnova, r. f., torres, c. a. & franz, s. (2013). comparative education: the dialectic of global and local. rowan & littlefield. ayoub, m. (2011). 9/11 and the need for a new paradigm for interfaith dialogue. the muslim world, 101(3), 562-564. https://doi.org/10.1111/j.14781913.2011.01393.x bhatti, g. (2011). ‘outsiders or insiders? identity, educational success and muslim young men in england’. ethnography and education, 6(1), 81-96. https://doi.org/10.1080/17457823.2011.553081 classification, c. (2022). the carnegie classification of institutions of higher education. retrieved from https://carnegieclassifications.acenet.edu chen, b., tabassum, h., & saeed, m. a. (2019). international muslim students: challenges and practical suggestions to accommodate their needs on https://doi.org/10.1080/15564900802487634 https://psycnet.apa.org/doi/10.1177/1534765609342281 https://doi.org/10.3998/jmmh.119 https://doi.org/10.1177/016146811912100501 https://doi.org/10.1080/09518398.2013.820860 https://doi.org/10.1002/ss.307 https://doi.org/10.1111/j.1478-1913.2011.01393.x https://doi.org/10.1111/j.1478-1913.2011.01393.x https://doi.org/10.1080/17457823.2011.553081 https://carnegieclassifications.acenet.edu/ salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 106 international journal of islamic educational psychology, 3(2), 2022 campus. journal of international students, 9(4), 933–953. https://doi.org/10.32674/jis.v9i3.753 cole, d., & ahmadi, s. (2003). perspectives and experiences of muslim women who veil on college campuses. journal of college student development, 44(1), 47-66. https://doi.org/10.1353/csd.2003.0002 collings, r., swanson, v., & watkins, r. (2014). the impact of peer mentoring on levels of student wellbeing, integration and retention: a controlled comparative evaluation of residential students in uk higher education. higher education, 68(6), 927–942. retrieved from http://www.jstor.org/stable/43648763 creswell, j. (2013). qualitative inquiry and research design: choosing among five approaches (3rd edition). sage publications dearden, l. (2016). donald trump’s victory followed by wave of hate crime attacks against minorities across u.s. led by his supporters. independent. https://www.independent.co.uk/news/world/americas/uspolitics/donald-trump-president-supporters-attack-muslims-hijabhispanics-lgbt-hate-crime-wave-us-election-brexit-a7410166.html denzin, n. k., & lincoln, y. s. (eds.) (2002). the qualitative inquiry reader. sage publications, inc., https://dx.doi.org/10.4135/9781412986267 dudziak, m. (2011). how 9/11 made “history.” organization of american historians magazine of history, 25(3), 5-7. https://doi.org/10.1093/oahmag/oar019 dusche, m. (2004). radical multiculturalism versus liberal pluralism. radical multiculturalism versus liberal pluralism. ethical perspectives, 11(4), 238249. http://dx.doi.org/10.2143/ep.11.4.519089 fraser, n. (2001). recognition without ethics?. theory, culture & society, 18(2–3), 21–42. https://doi.org/10.1177/02632760122051760 fiske-rusciano, r. (2008). experiencing race, class, and gender in the united states. mcgraw-hill. gabon, a. (2016). the twin myths of the western “jihadist threat” and “islamic racialization.” cordoba papers, 4(1), 5-26. retrieved from https://thecordobafoundation.com/publications/arches/cordobapapers-the-twin-myths-of-the-western-jihadist-threat-and-islamicradicalisation/ https://doi.org/10.32674/jis.v9i3.753 https://doi.org/10.1353/csd.2003.0002 http://www.jstor.org/stable/43648763 https://www.independent.co.uk/news/world/americas/us-politics/donald-trump-president-supporters-attack-muslims-hijab-hispanics-lgbt-hate-crime-wave-us-election-brexit-a7410166.html https://www.independent.co.uk/news/world/americas/us-politics/donald-trump-president-supporters-attack-muslims-hijab-hispanics-lgbt-hate-crime-wave-us-election-brexit-a7410166.html https://www.independent.co.uk/news/world/americas/us-politics/donald-trump-president-supporters-attack-muslims-hijab-hispanics-lgbt-hate-crime-wave-us-election-brexit-a7410166.html https://dx.doi.org/10.4135/9781412986267 https://doi.org/10.1093/oahmag/oar019 http://dx.doi.org/10.2143/ep.11.4.519089 https://doi.org/10.1177/02632760122051760 https://thecordobafoundation.com/publications/arches/cordoba-papers-the-twin-myths-of-the-western-jihadist-threat-and-islamic-radicalisation/ https://thecordobafoundation.com/publications/arches/cordoba-papers-the-twin-myths-of-the-western-jihadist-threat-and-islamic-radicalisation/ https://thecordobafoundation.com/publications/arches/cordoba-papers-the-twin-myths-of-the-western-jihadist-threat-and-islamic-radicalisation/ salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 107 international journal of islamic educational psychology, 3(2), 2022 gordon, p. & rosenberg, d. (1989). daily racism – the press and black people in britain. runnymede trust. guo, y. (2011). perspectives of immigrant muslim parents: advocating for religious diversity in canadian schools. multicultural education, 18(2), 5560. retrieved from https://files.eric.ed.gov/fulltext/ej951848.pdf haleem, m. a. (ed.). (2004). the qur'an. oxford university press. hameed, s. [@sameenahameena]. (2016, november 9). today, leaving my home with my hijab on will be the greatest act of bravery i have yet done. what [tweet]. twitter._https://twitter.com/sameenahameena/status/7963372504643 66592 . holt, l. j., & fifer, j. e. (2018). peer mentor characteristics that predict supportive relationships with first-year students: implications for peer mentor programming and first-year student retention. journal of college student retention: research, theory & practice, 20(1), 67–91. https://doi.org/10.1177/1521025116650685 hussain, s. & ashraf, a. (1979). crisis in muslim education. hodder and stoughton. iles, p. and kaur hayers, p. (1997). "managing diversity in transnational project teams: a tentative model and case study". journal of managerial psychology, 12(2), pp. 95-117. https://doi.org/10.1108/02683949710164190 jackson, l. (2010). images of islam in u.s. media and their educational implications. educational studies, 46, 3–24. https://doi.org/10.1080/00131940903480217 jacobi, m. (1991). mentoring and undergraduate success: a literature review. review of educational research, 61(4), 505-532. https://doi.org/10.2307/1170575 jones, v. (2017). the racialization of arab pan-ethnic identity: exploring students’ ingroup and outgroup social positioning. race ethnicity and education, 20(6), 811-828. https://doi.org/10.1080/13613324.2017.1294563 karim, f. (1938). al hadith: volume one. the book house. karim, k. h. (2002). islamic peril: media and global violence. canadian journal of communication, 27(1), 99. https://doi.org/10.22230/cjc.2002v27n1a1279 https://files.eric.ed.gov/fulltext/ej951848.pdf https://twitter.com/sameenahameena/status/796337250464366592 https://twitter.com/sameenahameena/status/796337250464366592 https://doi.org/10.1177/1521025116650685 https://doi.org/10.1108/02683949710164190 https://doi.org/10.1080/00131940903480217 https://doi.org/10.2307/1170575 https://doi.org/10.1080/13613324.2017.1294563 https://doi.org/10.22230/cjc.2002v27n1a1279 salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 108 international journal of islamic educational psychology, 3(2), 2022 kosmin, b.a. & keysar, a. (2006). religion in a free market: religious and nonreligious americans, who, what, why, where. paramount market publishers. kymlicka, w. & norman, w. (2000). citizenship in culturally diverse societies: issues, contexts, concepts. in w. kymlicka & w. norman (eds.), citizenship in diverse societies (pp. 1-41). oxford university press. http://dx.doi.org/10.1093/019829770x.003.0001 lipka, m. (2017). muslims and islam: key findings in the u.s. and around the world. pew research center. retrieved from http://www.pewresearch.org/fact-tank/2017/02/27/muslims-andislam-key-findings-in-the-u-s-and-around-the-world/ levy, j. t. (1997). classifying cultural rights. in i. shapiro & w. kymlicka (eds.), ethnicity and group rights (pp. 22-66). new york university press. maldonado, j. m., & epstein, b. v. (2015). middle eastern college students and their culture. in p. a. sasso & j. l. devitis (eds.), today’s college students: a reader (pp. 85-96). peter lang publishing. merriam, s. b., & tisdell, e. (2016). qualitative research: a guide to design and implementation (4th edition). jossey-bass. meijer, c. m., klingenberg, m., & lagerström, m. (2022). on the subjective wellbeing of university students: religious capital and experiences of discrimination. in p. nynäs, a. keysar, j. kontala, b.w. kwaku golo, m. t. lassander, m. shterin, s. sjö, p. stenner, the diversity of worldviews among young adults, (pp. 245-264). springer. https://doi.org/10.1007/978-3-030-94691-3_12 mir, s. (2014). muslim american women on campus: undergraduate social life and identity. chapel hill: university of north carolina press. national commission on terrorist attacks upon the united states. (n.d.). the 9/11 commission report. retrieved from https://www.911commission.gov/report/911report.pdf neider, x. n. (2011). “when you come here, it is still like it is their space”: exploring the experiences of students of middle eastern heritages in post9/11 u.s. higher education. journal of international education and leadership, 1(1), 1-19. retrieved from https://files.eric.ed.gov/fulltext/ej1139422.pdf http://dx.doi.org/10.1093/019829770x.003.0001 http://www.pewresearch.org/fact-tank/2017/02/27/muslims-and-islam-key-findings-in-the-u-s-and-around-the-world/ http://www.pewresearch.org/fact-tank/2017/02/27/muslims-and-islam-key-findings-in-the-u-s-and-around-the-world/ https://doi.org/10.1007/978-3-030-94691-3_12 https://www.9-11commission.gov/report/911report.pdf https://www.9-11commission.gov/report/911report.pdf https://files.eric.ed.gov/fulltext/ej1139422.pdf salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 109 international journal of islamic educational psychology, 3(2), 2022 norris, p. & inglehart, r.f. (2012). muslim integration into western cultures: between origins and destinations. political studies, 60 (2), 228–251. https://doi.org/10.1111/j.1467-9248.2012.00951.x ogan, c., willnat, l., pennington, r., & bashir, m. (2014). the rise of anti-muslim prejudice: media and islamophobia in europe and the united states. international communication gazette, 76(1), 27–46. https://doi.org/10.1177/1748048513504048 patton, m. q. (2002). qualitative research & evaluation methods (3rd ed.). sage publications. pollock, m. (2017). three challenges for teachers in the era of trump. educational studies: a journal of the american educational studies association, 53(4), 426427. https://doi.org/10.1080/00131946.2017.1286590 ramadan, t. (2004). western muslims and the future of islam. oxford university press. saldaña, j. (2009). the coding manual for qualitative researchers. sage publications. said, e. (1979). orientalism. vintage. shah, s. (2006). educational leadership: an islamic perspective. british educational research journal, 32(3), 363-385. thinkprogress (2017). thinkprogress has been tracking hate since trump’s election. here’s what we found. retrieved from https://archive.thinkprogress.org/thinkprogress-has-been-trackinghate-since-trumps-election-here-s-what-we-found-e0288ed69869/ tineo, p., lowe, s. r., reyes-portillo, j. a., & fuentes, m. a. (2021). impact of perceived discrimination on depression and anxiety among muslim college students: the role of acculturative stress, religious support, and muslim identity. american journal of orthopsychiatry, 91(4), 454–463. https://doi.org/10.1037/ort0000545 totonchi, d. a., derlega, v. j., sheehan, b. e., & maduro, r. s. (2022). muslim students’ socioemotional and academic adjustment: the role of college experiences and muslim identity centrality. mental health, religion & culture, 25(1), 47-67. https://doi.org/10.1080/13674676.2021.2011846 uddin, m. f., williams, a., & alcock, k. (2022). visibility as muslim, perceived discrimination and psychological distress among muslim students in the https://doi.org/10.1111/j.1467-9248.2012.00951.x https://doi.org/10.1177/1748048513504048 https://doi.org/10.1080/00131946.2017.1286590 https://archive.thinkprogress.org/thinkprogress-has-been-tracking-hate-since-trumps-election-here-s-what-we-found-e0288ed69869/ https://archive.thinkprogress.org/thinkprogress-has-been-tracking-hate-since-trumps-election-here-s-what-we-found-e0288ed69869/ https://doi.org/10.1037/ort0000545 https://doi.org/10.1080/13674676.2021.2011846 salinas, coulson-johnston, handoush, barakat, ilyas & graham | “we are america’s number one enemy”: the experiences of middle eastern muslim men college students navigating higher education in the united states 110 international journal of islamic educational psychology, 3(2), 2022 u.k. journal of muslim mental health, 16(1). https://doi.org/10.3998/jmmh.135 zakaria, f (2015, december 15). i am a muslim. but trump’s views appall me because i am an american. the washington post. retrieved from https://www.washingtonpost.com/opinions/i-am-a-muslim-buttrumps-views-appall-me-because-i-am-anamerican/2015/12/10/fcba9ea6-9f6d-11e5-87281af6af208198_story.html?utm_term=.bd5a70a55afc https://doi.org/10.3998/jmmh.135 https://www.washingtonpost.com/opinions/i-am-a-muslim-but-trumps-views-appall-me-because-i-am-an-american/2015/12/10/fcba9ea6-9f6d-11e5-8728-1af6af208198_story.html?utm_term=.bd5a70a55afc https://www.washingtonpost.com/opinions/i-am-a-muslim-but-trumps-views-appall-me-because-i-am-an-american/2015/12/10/fcba9ea6-9f6d-11e5-8728-1af6af208198_story.html?utm_term=.bd5a70a55afc https://www.washingtonpost.com/opinions/i-am-a-muslim-but-trumps-views-appall-me-because-i-am-an-american/2015/12/10/fcba9ea6-9f6d-11e5-8728-1af6af208198_story.html?utm_term=.bd5a70a55afc https://www.washingtonpost.com/opinions/i-am-a-muslim-but-trumps-views-appall-me-because-i-am-an-american/2015/12/10/fcba9ea6-9f6d-11e5-8728-1af6af208198_story.html?utm_term=.bd5a70a55afc _______________________________________________ international journal of islamic educational psychology vol. 2, no. 2, december 2021 doi: https://doi.org/10.18196/ijiep.v2i2.12992 the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience trya dara ruidahasi, fuad nashori* universitas islam indonesia, indonesia *corresponding email: fuadnashori@uii.ac.id citation: ruidahasi, t. d., & nashori, f. (2021). the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience. international journal of islamic educational psychology, 2(2), 142-165. doi: https://doi.org/10.18196/ijiep.v2i2.12992 a r t i c l e i n f o a b s t r a c t article history received : 26/10/2021 revised : 25/11/2021 17/12/2021 23/12/2021 accepted: ,23/12/2021 resilience encourages individuals to face, overcome, and become stronger in difficult situations, especially for wives of domestic violence victims to face their issues. this study aims to observe the effectiveness of istighfar dzikr therapy in increasing the resilience of the wives. this study used a mixed-method with sequential explanatory design. the first stage was a quantitative approach involving 12 wives as victims of domestic violence in yogyakarta. the second stage was a qualitative approach to deepen the quantitative data. the participants were divided into the control group (n=6) and the treatment group (n=6). they were selected using a purposive sampling technique, and the data were collected by cd-risc (connor-davidson resilience scale). this study applied a nonrandomized control group with a pre-test-post-test design. the data analysis technique quantitatively used the spss software version 25. then, anava mixed design was used to analyze. the results showed an increase in resilience scores in the treatment group, and the treatment group had higher resilience scores than the control group. participants in the treatment group were able to maintain the therapeutic effect two weeks after the istighfar dzikr therapy. this is an open-access article under the cc by-sa license. keywords dzikr, istighfar, therapy, domestic violence, resilience, islamic psychology https://doi.org/10.18196/ijiep.v2i2.12992 mailto:fuadnashori@uii.ac.id https://doi.org/10.18196/ijiep.v2i2.12992 http://creativecommons.org/licenses/by-sa/4.0/ ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 143 international journal of islamic educational psychology, 2(2), 2021 introduction marriage is an important part of the human life cycle. marriage aims to realize happiness (sakinah) with love (mawaddah), affection (rahmah), and allah’s trust (amanah). when love is lost, there is still mercy. if there is no mercy left, then there is trust. as long as the husband and wife are religious, their trust will be maintained (erniati, 2015). however, the reality shows that many marriage trusts are broken. one concrete evidence is domestic violence. domestic violence can be perpetrated by husbands against their wives (erniati, 2015), wives against their husbands (basri at al., 2018), and parents against children (ikrawati et al., 2016). some media even reported child violence against parents (rosadi, 2018; liputan6.com, 2019). based on this explanation, other evidence is that the most common domestic violence occurs when the wife becomes the victim of violence by her husband. violence against women is highly prevalent. based on the world health organization’s (who) report, violence in intimate relationships is the most common violence. globally, 1 in 3 women worldwide has experienced physical violence and sexual violence in their lifetime. most perpetrators of violence are spouses (world health organization, 2020). reports from the united kingdom, united states, china, and other countries showed an increase in domestic violence cases since the covid-19 outbreak (world health organization, 2020). violence in indonesia is also widely reported. based on data from the online information system for the protection of children and women (simfoni ppa), violence cases until november 2020 reached 15,350 cases and continue to increase every day (kementerian pemberdayaan perempuan dan perlindungan anak, 2020). male victims reached 21% (3,250 cases), while female victims reached 79% (12,100 cases). thus, the amount of violence against women is higher. the annual records of the national commission on violence against women (komisi nasional anti kekerasan terhadap perempuan next written “komnas perempuan”) also reported that most cases of violence against women occur in the private sphere. violence in the personal realm includes violence against wives (kti), violence in courtship (kdp), violence against girls (ktap), and other personal domains. the most prominent type of violence against women is domestic violence (kdrt) (komnas perempuan, 2020). the annual records of the national commission on violence against women (2020) showed that violence against women in the private sphere reached 75% (11,105 cases). violence in the household/private sphere is violence against wives (kti), with 6,555 cases (59%). these cases have happened in indonesia (komnas perempuan, 2016; komnas perempuan, 2017; komnas perempuan, 2018; komnas perempuan, 2019; komnas perempuan, 2020). mustaqim (2020) explained that violence cases against women in the special region of yogyakarta have also consistently been high in the last five years. one of the community institutions that also reports to komnas perempuan, the rifka annisa woman crisis center yogyakarta, focuses on violence against women. ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 144 international journal of islamic educational psychology, 2(2), 2021 data from the agency noted that from 2014 to 2019, violence cases ranged from 250 to more than 300 each year. the latest data include 329 cases of violence against women in yogyakarta. the first rank is violence against wives (kti), totaling 184 cases in 2019. rifka annisa’s page (2018) showed violence cases against women handled. from 2012 to 2017, violence against wives (kti) always occupied the highest cases. the causes that encourage domestic violence according to pp no. 9 of 1975 concerning law no. 1 of 1974 on marriage, one of the foundations of the religious courts agency, are disharmony, lack of responsibility, and economic factors. in addition, it is caused by third-party interference, moral crisis, unhealthy polygamy, forced marriage, underage marriage, and others (komnas perempuan, 2016). socio-culturally, there are several causes of domestic violence, including (1) patriarchal culture that supports men as superior beings and women as inferior beings; (2) erroneous understanding of religious lessons, thus placing men as parties who may control women; (3) the imitation of a son against a father who likes to do violence to his mother; (4) the condition of families living in poverty; (5) the husband’s bad habits, such as drunk, frustrated, or having a mental disorder (muhajarah, 2017). kementerian pemberdayaan perempuan dan perlindungan anak or the ministry of women’s empowerment and child protection (2011) explains that violence against women is defined as all types of violence committed against women and can result in harm such as physical, sexual, or psychological suffering to adult women or girls and adolescents. the acts include threats, coercion, intentionally and arbitrarily depriving women of their freedom. acts of violence in physical, sexual, and psychological can occur in the family or community environment. reality has shown that in indonesia, cases of domestic violence increase from year to year, with the largest percentage being violence against wives (muhajarah, 2017). domestic violence can cause anxiety, fear, and lack of confidence for the victims. several studies (ramadani & yuliani, 2017; maisah & ss, 2016; vinatalia et al., 2009) showed that domestic violence could have several impacts, including fear, anxiety, post-traumatic stress, withdrawal, and eating and sleeping disorders. wives as victims of domestic violence by their husbands tend to lose selfconfidence and feel powerless to act (sutrisminah, 2012). the interest in self-care also decreases, and the lifestyle is not regular. they tend to be quiet and lose the courage to think and act, feel confused and forgetful, and often hurt themselves and even try to commit suicide (aditya, 2014). they will also become aggressive, temperamental and raise rough emotions in speaking and acting (deborah et al., 2018). various studies have proved that some violent cases develop into suicide as reported by the mass media (muliawan, 2018; enam, 2018; nasution, 2019; redaksi., 2020; efendi, 2020; and jpnn.com, 2020). based on the explanation above, domestic violence is a difficult condition for the wife as a victim. to get through these difficult conditions, a wife as a victim of ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 145 international journal of islamic educational psychology, 2(2), 2021 domestic violence needs the ability to survive, adapt and rise from difficult conditions, called resilience. sari (2018) stated that the better the resilience of wives who experience domestic violence, the more they will rise and establish positive relationships, solve problems and find solutions, live independently without relying on others, and be aware of goals for the future. dala’s research (2019) found that a resilient wife in domestic violence is not only reflected in regulating emotions, impulse control, optimism, causal analysis, empathy, and self-efficacy but is also formed from the ability to survive and negotiate with violence. a study (wedaningtyas & herdiyanto, 2017) involving a wife of a domestic violence victim as a respondent explained that resilience could come from belief values in individuals that encourage individuals to be willing to learn to adapt while living a married life. wagnild and young (1993) stated that personal characteristics and an individual’s ability to cope with change or adversity successfully are called resilience. according to fraser et al. (1999) resilience is defined as an unexpected or successful adaptation to negative life events, trauma, stress, and other forms of risk. reivich and shatte (2002) revealed that resilience is the ability to persevere and adapt to difficult circumstances. connor and davidson (2003) argued that resilience is the quality of a person’s ability to survive, adapt to difficult conditions, and continue life after experiencing unpleasant or stressful situations. resilience can be defined as the ability to recover or bounce back, as etymologically, resilience comes from the latin words salire: “to jump”, and resilire: “to jump back” (davidson et al., 2005). referring to who, nashori and saputro (2021) defined resilience as an adaptation process in facing difficulties, trauma, tragedy, threats, or even significant sources that can cause individual stress. the concept used in this study refers to the opinion expressed by connor and davidson (2003) that resilience is the quality of a person’s ability to survive, adapt to difficult conditions, and be able to continue life after experiencing unpleasant things or situations with heavy pressure. lee et al. (2013) stated that two psychological factors are associated with resilience: risk and protective factors. risk factors increase the likelihood of maladaptation, while protective factors are factors with characteristics that can increase adaptability. connor and davidson (singh & yu, 2010) stated that the resilience factors are personal competence, belief in oneself, accepting change positively, self-control, and the influence of spirituality. spirituality is one protective factor that increases individual resilience because spirituality closely relates to the community’s culture and way of life (fleming & ledogar, 2008). benson et al. (fleming & ledogar, 2008) said that spirituality is an intrinsic human capacity to achieve self-transcendence that is embedded in the individual, bigger than oneself, and is sacred and motivates individuals to seek meaning, purpose, and contribution in life. individuals who have high spirituality have a strong belief in their god. this belief creates a strong control, can interpret and accept unpleasant events more positively and believe that there is something that ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 146 international journal of islamic educational psychology, 2(2), 2021 regulates every event that occurs in the universe so that tension within the individual is reduced and mental strength is increased (pargament et al., 1990; tedeschi & calhoun, 1996; benson & and proctor, 2000). examples of spiritual activities related to resilience in the western tradition include repenting, studying with religious leaders, joining a religious community, and surrendering (ano & vasconcelles, 2005). muhtarom (2016) stated that spirituality could be categorized into a meaningful life, more active worship, and positive social life. the category of spirituality is influenced by two factors: the experience of the teachings of dzikr and understanding dzikr. the spiritual element that will be used in this research is remembrance therapy. dzikr means remembering, a practice associated with various ritual worship in islam. dzikr can be divided into two forms: understood and carried out by muslims in general and sunnah after the five daily prayers and congregational recitation activities. also, there is dzikr done by muslims who are members of tarekat or sufi (subandi, 2017). another understanding of dzikr is always remembering allah, fearing and hoping only in allah, and feeling confident that humans are under allah’s will in all matters and affairs (ash-shiddieqy, 2001). dzikr helps individuals’ perceptions other than fear, believing that allah will help handle any difficulty (najati, 2005). several dzikr recommended by the prophet, include subhanallah, alhamdulillah, laa ilaaha illallaah, allahu akbar, laa haula walaa quwwata illaa billaah, astaghfirullah, and inna lillahi wa inna ilaihi raji'un (shihab, 2018). one of the readings of remembrance is the istighfar sentence. istighfar means asking for maghfirah (forgiveness). in arabic, the word ‘maghfirah’ has the same root as ‘mighfar’, or protective equipment/head coverings during the war (kharisman, 2015). another opinion says that the istighfar sentence, ‘astaghfirullah’, consists of ‘astaghfiru’ and ‘allah’. the word ‘astagfiru’ is taken from the word al-ghafaru, which means the gift of forgiveness from allah to individuals who regret and ask forgiveness for all sins. forgiveness for all these sins makes individuals heal (shihab, 2018). individuals who seek forgiveness can avoid difficulties and complaints (sa’du, 2015). another benefit of istighfar, as stated in the verse of the qur’an qs. hud verse 52 means: and o my people, ask forgiveness of your lord and then repent to him. he will send [rain from] the sky upon you in showers and increase you in strength [added] to your strength. and do not turn away, [being] criminals.” from the excerpt, istighfar can multiply a person’s energy and strength physically and mentally (kharisman, 2015). istighfar in this study is intended as a method of psychotherapy. psychotherapy comes from two words: psyche, which means soul, mind, or mental, and therapy, which means healing, treatment, or care. mujib (in amiruddin, 2015) revealed that psychotherapy is psychiatric therapy, mental therapy, or mental therapy. dzikr therapy is used in this study because doing a lot of istighfar will make the heart calm, peaceful, and not easily swayed by the environment. as qs azzumar: 23, dzikr is one way to get peace in life. qs. ar-raad: 28 means the ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 147 international journal of islamic educational psychology, 2(2), 2021 command to increase “those who have believed and whose hearts are assured by the remembrance of allah. unquestionably, by the remembrance of allah’s hearts are assured.” previous research has proven that remembrance can increase self-control (nafisa et al., 2017), subjective well-being (martin et al., 2018), peace of mind and soul (kumala et al., 2017; kumala et al., 2019), spaciousness (nashori, 2005), and forgiveness (nashori, 2005). in addition, remembrance can also reduce anxiety (niko, 2018) and stress (anggraieni & subandi, 2014; safitri et al., 2017). therefore, if the individual’s stress and anxiety decrease and have a calm heart and soul, the individual will become more resilient in dealing with difficult situations and bounce back from these difficult conditions. khairiyah et al. (2015) involved participants with low back pain (lbp) that dzikr therapy has a significant effect in increasing resilience. koenig (2009) stated that religious beliefs and dzikr could make individuals resilient by interpreting every condition throughout life, increasing a positive view of the outside world by having hope and a sense of optimism. another study involving remembrance therapy to increase resilience, applied to stroke patients. the study showed that dzikr therapy could not increase resilience based on statistical analysis results. however, the qualitative analysis explained that dzikr therapy could increase resilience in stroke patients. dzikr therapy is beneficial for participants because of the therapeutic factors in it. besides, it makes participants feel more comfortable, calm, focused, closer to allah swt, and better able to control emotions (anggraini, 2018). dzikr therapy will bring a person to inner peace and thus will produce a solution to escape from difficult situations (karakaş & geçimli, 2017; nugrahati et al., 2018). allah swt will cover sadness or bad experiences as explained by the hadith: “whoever reproduces istighfar, allah will surely make for every sadness a way out; and for every narrowness spaciousness; and allah grants sustenance from unexpected directions” (abu daud and nasaiy in salim, 2006). uyun et al. (2019) confirmed that practicing repentance and istighfar helps individuals deal with various problems such as academic problems, interpersonal relationships, and psychological problems. with istighfar, individuals can handle family and social conflicts with understanding, acceptance, and patience. the spiritual factor increases resilience. istighfar therapy as an intervention to increase domestic violence victims’ resilience seems necessary due to the lack of research related to this issue. however, there are still studies with contradictory results related to spirituality in dzikr with resilience (anggraini, 2018). the purpose of this study is to determine the effectiveness of istighfar therapy in increasing domestic violence victims’ resilience. this study is the first to examine the effectiveness of the istighfar therapy intervention in increasing the domestic violence victims’ resilience. the researchers hypothesized a positive effect of istighfar therapy on the resilience of domestic violence victims in the treatment group. ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 148 international journal of islamic educational psychology, 2(2), 2021 methods research design this research used mixed methods with sequential explanatory design. a sequential explanatory design begins with collecting and analyzing quantitative data. furthermore, the collection and analysis of qualitative data are built based on the initial results of quantitative data (creswell, 2013; sugiyono, 2013). the priority of the method is more on quantitative data with the role of obtaining quantitative data that is measurable and descriptive, while the qualitative method plays a role in proving, deepening, and expanding quantitative data. the quantitative research design used was a quasi-experimental design with a nonrandomized control group pre-test post-test design. in this design, the treatment group is the group that underwent the intervention, while the control group was the group that did not receive the intervention. both groups were given the same pre-test, post-test, and follow-up measurements (hastjarjo, 2019). determination of the treatment group and control group members will use the random assignment to groups technique. this technique helps control extraneous variables (goldberg, 2019). before the intervention, each participant had the same criteria, then divided into two groups, namely the treatment group and the control group. table 1. research design o1 x o2 o5 o3 o4 o6 description: o1 = measurement of the pre-test treatment group o2 = measurement of post-test treatment group x = treatment o3 = pre-test control group measurement o4 = measurement of post-test control group o5 and o6 = follow-up measurements the pre-test was carried out before treatment by giving the cd-risc scale. the post-test was carried out right after the entire treatment activities were completed with the cd-risc scale to determine changes in the condition of the participants before and after being given treatment. follow-up was after two weeks of the end of the treatment activities. the cd-risc scale used during the pre-test and posttest was returned to see the effectiveness of therapy treatment in increasing domestic violence victims’ resilience. participants the sampling method in this study was the purposive sampling technique. according to etikan et al. (2016), purposive sampling is a technique for determining research samples with certain considerations to make the data obtained later on more representative. purposive sampling is appropriate when ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 149 international journal of islamic educational psychology, 2(2), 2021 a study requires special criteria so that the samples taken later following the research objectives can solve research problems. the criteria for the participants of this study include: (1) being female, (2) having moderate and low resilience scores, (3) being muslim, (4) being in a marital relationship and experiencing domestic violence, (5) having an age of 20-50 years. data collection method the measurement of resilience used the connor-davidson resilience scale (cdrisc), consisting of 25 items. the cd-risc was compiled by connor and davidson (2003) with a likert scale model with a score of 0 to 4 (disagree, disagree, somewhat agree, agree, strongly agree) and based on five aspects of resilience according to connor and davidson. the lowest score that participants may obtain is 0, and the highest score that participants may obtain is 100. subjects with a score of 0-56 are in a low category, subjects with a score of 57-80 are in the medium category and subjects with a score of 81-100 are in the high category. cronbach’s alpha for the full scale was 0.89, and the correlation between items ranged from 0.30 to 0.70. in the research of windle et al. (2011), cd-risc is one of the three measuring instruments that received the highest rating in the value of validity and reliability of the 15 resilience measuring instruments tested. besides filling in the scale, the data of this research was conducted by interview and observation. interviews were conducted at the follow-up stage. the interview process was only used in the follow-up process because at the stage before therapy, during therapy, and after therapy, participants were given scales and worksheets based on modules. the interviews were conducted to obtain qualitative data to strengthen the quantitative data obtained and to find out the benefits and changes felt by the participants after attending remembrance therapy. data was through observation during the training. aspects observed during the training included: (1) general impression: physical condition and general appearance; (2) social relationships: relationships that participants build with other participants or with facilitators & co-facilitators; (3) attitude/response: attitude/response during the therapy process (during experience sharing sessions, doing assignment sheets, listening to the facilitator and practicing remembrance); (4) liveliness: initiative, asking questions, courage, and enthusiasm that arise. intervention procedure the initial procedure is the preparatory stage. at this stage, the researchers conducted an initial survey to see the actual problem based on data sourced from the field. next, the researchers made a research proposal based on the data, prepared to measure instruments, developed research methods, determined the target participants and the modules. the module in this study is a module compiled by the research team (kartikasari et al., 2021) with a modification of the ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 150 international journal of islamic educational psychology, 2(2), 2021 kumala et al. (2019) and the wulandari and nashori (2014) module based on the stages of remembrance therapy by subandi (2017). istighfar therapy consisted of 12 sessions divided into three meetings. each meeting took about 120 minutes, with 5-6 hours of treatment. next is to prepare the qualifications of facilitator and co-facilitator. the criteria for selecting a facilitator include: (1) a therapist/psychologist who has a psychologist practice license (sipp), (2) is muslim, (3) having experience in providing dzikr therapy, especially istighfar, (4) willing to be fully involved in the intervention process, (5) having good interpersonal skills during the intervention. the next procedure is the implementation stage. at this stage, the first step is to give a pre-test. the purpose of giving the pre-test was to determine the initial condition of the participants’ level of resilience before the therapy by giving a cd-risc scale of 25 items. participants were grouped into a treatment group and a control group. furthermore, the intervention is the istighfar therapy. the intervention of istighfar remembrance therapy in this study used a previously designed module. after the intervention was completed, a post-test was given to the participants. the purpose of giving a post-test is to determine the condition of the participants’ resilience level after attending istighfar remembrance therapy by giving a cd-risc scale of 25 items. after two weeks from the intervention time, participants were given follow-up. the purpose of providing follow-up is to determine the effectiveness of istighfar therapy in increasing domestic violence victims’ resilience by providing a cd-risc scale of 25 items. the next procedure is the reporting stage. this stage is conducted after the follow-up process. the researchers analyzed and processed pre-test, post-test and follow-up data. next, a research report contains answers to the research hypotheses and various information obtained from these results. data analysis technique the data analysis technique in this study used a quantitative approach to analyze the difference in scores between the treatment group and the control group and between participants in the treatment group. quantitative data analysis used statistical product and service solution (spss) version 25 software. the analysis used was anova mixed design (chartier & cousineau, 2011). it is called mixed design because it combines two sub-analyses, namely the within subject test and between subject test. within subject test is a test of differences in scores in one group (pre-test and post-test) and between subject test is a test of difference in scores between the treatment group and the control group (murrar & brauer, 2018). results the participants in this study were 12 women who had moderate and low resilience scores, were muslim, were in a marital relationship and experienced domestic violence. participants were divided into two groups (treatment and ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 151 international journal of islamic educational psychology, 2(2), 2021 control) by the random assignment method. details of the descriptions of research participants are described in graph 1 and graph 2. descriptive analysis results this study provides information on descriptive statistics for each group. twelve (12) participants were divided into two groups. the treatment group consisted of 6 participants, and the control group consisted of 6 participants. the description of the data obtained from the pre-test, post-test, and follow-up results is the resilience score of the wife of the victim of domestic violence who became the research participant. the results of the descriptive analysis are described in table 2. 63 61 56 74 80 8079 87 90 80 79 85 72 92 87 78 78 82 am (24) my (46) ll (37) at (50) tr (30) es (41) graph 1. description of treatment group participants pre-test post-test follow-up 53 80 75 71 80 48 58 62 87 69 62 39 61 61 77 78 70 26 se (45) si (25) pj (37) id (42) za (30) ri (40) graph 2. description of control group participants pre-test post-test follow-up ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 152 international journal of islamic educational psychology, 2(2), 2021 table 2. description of research statistics group mean std. deviation n pre-test treatment 69.00 10.35 6 control 68.83 15.03 6 total 68.92 12.31 12 post-test treatment 83.33 4.67 6 control 62.83 15.58 6 total 73.08 15.32 12 follow-up treatment 81.50 7.14 6 control 62.17 19.19 6 total 71.83 17.10 12 the average resilience score obtained by the treatment and control groups is not much different at the pre-test (x̅ke= 69,00 and x ̅kk=68,83), with the standard deviation of the control group being greater than the treatment group (skk= 15,03 and ske= 10,35). furthermore, at the post-test, the average results of the resilience scores obtained by the two groups show differences. the average posttest score of resilience in the treatment group (x ̅ke= 83,33) is greater than the post-test mean in the control group (x ̅= 62,83) with a standard deviation of greater than the control group (skk= 15,58 and ske= 4,67). the mean score of the treatment group (x̅ke= 81,50) also shows greater than the mean score of the control group (x̅kk= 62,17) at follow-up, with the standard deviation of the control group being significantly higher than the treatment group (skk= 19,19 and ske= 7,14). the magnitude of the standard deviation value of the resilience score of the treatment group compared to the control group indicates that the resilience score in the control group is more varied than the treatment group. however, the mean score of the treatment group experienced an increase and was higher than that of the control group during post-test and follow-up. hypothesis test results the hypothesis proposed by this study is that there is an effect of istighfar therapy on domestic violence victims’ resilience in the treatment group seen from the difference in resilience scores between the treatment group and the control group at the time before, after, and follow-up within two weeks after the intervention. table 3. tests of within-subjects effects source type iii sum of squares df mean square f sig. partial eta squared time * group greenhousegeisser 782.167 1.380 566.933 5.292 .029 .346 ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 153 international journal of islamic educational psychology, 2(2), 2021 the significant results in table 6 can be seen based on the time*group row in the greenhouse-geisser sub row (leech et al., 2005). table 6 shows f= 5,292 and sig. 0.029 (p<0.05), meaning that there is an interaction between time (pre-test-posttest-follow-up) and group (treatment-control). the interaction showed that the changes in pre-test scores to follow-up in the two groups (treatment-control) differed significantly. there is an interaction score in each group, so there is a difference in the resilience scores of participants in the treatment group and participants in the control group. with these significant results, the analysis is continued with the explanation from table 7. table 4. pairwise comparisons group (i) time (j) time mean diff.erence (i-j) std. error sig.b 95% confidence interval for difference lower bound upper bound treatment pre-test post-test -14.333* 5.537 .027 -26.670 -1.997 followup -12.500 5.912 .061 -25.672 .672 posttest pre-test 14.333* 5.537 .027 1.997 26.670 followup 1.833 2.881 .539 -4.587 8.254 control pre-test post-test 6.000 5.537 .304 -6.337 18.337 followup 6.667 5.912 .286 -6.505 19.839 posttest pre-test -6.000 5.537 .304 -18.337 6.337 followup .667 2.881 .822 -5.754 7.087 table 4 shows that in the treatment group, resilience scores from pre-test to posttest (md=-14.33) are significant (p<0.05). furthermore, the decrease in resilience scores from post-test to follow-up (md=1.83) is not significant (p>0.05). meanwhile, the decrease in the control group from pre-test to post-test (md=6.00) is not significant (p>0.05). then, the decrease in resilience scores from post-test to follow-up (md=0.66) is not significant (p>0.05). therefore, the hypothesis is accepted, with a difference in resilience scores between the treatment and control groups. istighfar therapy helped the domestic violence victim’s resilience in the treatment group. table 5. multivariate tests group value f hypoth esis df error df sig. partial eta squared treatment wilks' lambda .595 3.060a 2.000 9.000 .097 .405 ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 154 international journal of islamic educational psychology, 2(2), 2021 the effective contribution can be seen in table 5 in the wilks’ lambda column, referring to the opinion of leech et al. (2005). partial eta squared in the experimental group is 0.405, showing that istighfar therapy increases resilience by 40.5%. qualitative analysis results the qualitative analysis came from observations during the istighfar therapy and interviews after the therapy. qualitative data collection was carried out on the treatment group participants. based on the qualitative analysis, the participants generally said that the most memorable part of the therapy was the psychoeducation process. participants had new knowledge and understanding related to istighfar. thus, participants could better interpret istighfar sentence. after interpreting while reading istighfar, participants became more able to calm down, focus, accept and find a way out of the difficult conditions. besides, group therapy is beneficial for the participants. participants could share, empathize, and strengthen each other. participants felt more empowered after undergoing therapy because they had a better relationship with allah through istighfar and had support from other participants. discussion this study aims to determine the effectiveness of istighfar therapy in increasing domestic violence victims’ resilience. based on the quantitative data analysis, there were differences in the resilience level in the treatment group before and after being given istighfar therapy. this result answers the hypothesis that there is a significant change in the resilience score of the victims after being in the therapy compared to the control group participants. the findings of this study are in line with khairiyah et al. (2015), explaining that dzikr could increase individual resilience in dealing with problems and increase mental strength. therefore, a spiritual approach with istighfar therapy can help individuals become more resilient. another study conducted by sulfahmi and ridha (2017) showed that the quality of the tahajjud prayer, which is an extension of the meaning of dzikr, had a positive relationship with the level of individual resilience. the results are also in line with several previous studies showing the effectiveness of psychological interventions based on the islamic spiritual approach in improving mental health and overcoming psychological problems (kumala et al., 2017; leguminosa et al., 2017; jayanti et al., 2019; nafisa et al., 2017; safitri et al., 2017; putra & nashori, 2021; purnomo et al., 2021). this study also strengthens the previous findings compiled by nashori et al. (2019) that islamic psychology interventions can be classified as original and integrative islamic psychology interventions. original islamic psychology is purely based on islamic teachings. meanwhile, integrative islamic psychology integrates perspectives from psychological thought and research. both islamic ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 155 international journal of islamic educational psychology, 2(2), 2021 psychological interventions have been proven to play a role in improving individual psychological conditions (nashori et al., 2019). therefore, a spiritual approach can help individuals to improve their mental health. istighfar is explained as medicine for soul-healing the soul to ask for forgiveness from allah. istighfar is also interpreted as regret for the sins committed. thus, the belief in forgiveness for these sins makes the soul heal in the individual (shihab, 2018). this research is also in line with uyun et al. (2019), explaining that repentance and istighfar help individuals find solutions to various problems and deal with these problems with understanding, acceptance, and patience. spirituality can increase individual resilience (hunter-hernández et al., 2016), and daily islamic routines such as istighfar which is incorporated in therapy, can facilitate the healing process of mental health (hasanović et al., 2017). the quantitative data analysis in this study was strengthened by the qualitative analysis showing that all participants in the treatment group felt the difference in conditions and positive benefits after participating in istighfar therapy. participants felt some benefits such as a sense of calm, patience, acceptance, and ability to deal with difficult situations. khairiyah et al. (2015) explained that repeated remembrance would bring peace, security, and comfort and increase the ability to adapt more positively. before istighfar therapy was given, participants had many worries related to problems in domestic life. the participants had negative thought patterns accompanied by anxiety due to a lack of peace and tranquility in their hearts (fadilah & madjid, 2020). as known, lack of peace and tranquility will affect the level of individual resilience (fredrickson et al., 2003). so, in this study, participants were helped to face problems by asking forgiveness from allah, reading istighfar and interpreting the feeling of returning and surrendering to allah. after undergoing istighfar therapy, participants realized that worry and anxiety were due to a distant relationship with allah swt. awareness of the mistakes or sins committed and the distance from the relationship with allah raises the belief that every problem experienced will be passed because allah always provides help to his servants, and allah always forgives his repentant servants (koenig, 2009; shihab, 2018). participants become more resilient and confident that they can change for the better in the future by improving their relationship with god. the process of istighfar therapy in groups also supported an increase in the participants’ resilience. in the groups, participants could interact with other participants. stories of experiences and feedback from other participants become support. thus, there is a sense of togetherness, openness in conveying emotions, sympathy and empathy that can bring happiness and strength to participants (mey et al., 2021). this study also has limitations related to internal validity. internal validity is the degree to which the observed results represent the truth in the population and, as such, are not due to methodological errors (patino & ferreira, 2018). flannelly ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 156 international journal of islamic educational psychology, 2(2), 2021 et al. (2018) explained that seven internal validity threats could affect conclusions in experimental research. flannelly et al. (2018) stated that what commonly occurs in quasi-experiments is the threat of experience, maturation, testing, statistical regression, subject selection and mortality. the closest threat to internal validity in this research is history. historical threats are the participants’ experiences or events during the experiment that are not part of the given intervention, referred to as extraneous variables. this threat is avoidable with a short implementation time or hospitalization (flannelly et al., 2018). however, it cannot be applied in this study. another limitation is the timeliness of the participants. some participants were late in the meeting, affecting the participants’ focus and understanding of the presented material. then, the istighfar therapy to control participants’ remembrance activity is also a limitation in this study because the application can only be accessed using a mobile phone, while participants are not always in a condition to be able to hold a mobile phone when they want to do istighfar or dzikr. this study has a weakness: some participants in the treatment group did not follow predetermined criteria because of the difficulty finding participants who fit the criteria and were willing to follow the process while being research participants. systematic differences such as characteristics in research (hastjarjo, 2016) in marital status threaten internal validity. conclusions the results showed a significant difference in resilience scores between the wives as domestic violence victims in the treatment group after being given the intervention of istighfar therapy compared to the control group participants. thus, istighfar therapy was effective in increasing the victims’ resilience. the results of a qualitative analysis also revealed a change in each participant’s psychological condition after the therapy. based on the evaluation, there are several suggestions for further research. further research is expected to conduct tighter control regarding the selection of subjects to fit the predetermined criteria. further research also should arrange a more effective time to avoid threats from foreign variables. future researchers are expected to make more effective and efficient techniques for recording the participants’ remembrance. the participants in the study need to be increased to strengthen the findings and represent the population. then, the researchers suggest participants commit to the istighfar therapy. according to the minimum recommended amount, the expected commitment is to do dzikr 100 times daily. this treatment will allow the participants to interpret better and be resilient. participants are also expected to disseminate their knowledge to istighfar therapy to the social environment. ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 157 international journal of islamic educational psychology, 2(2), 2021 references aditya, p. (2014). kecenderungan bunuh diri pada istri korban kdrt di kabupaten semarang [undergraduate thesis, universitas sultan agung]. indonesia. amiruddin, b. (2015). psikoterapi dalam perspektif islam. ihya al 'arabiyah, 5(1), 60-67. anggraieni, w. n. & subandi, s. (2014). pengaruh terapi dzikir untuk menurunkan stress pada penderita hipertensi esensial. jurnal intervensi psikologi, 6(1), 81–102. https://doi.org/10.20885/intervensipsikologi.vol6.iss1.art6 anggraini, a. (2018). pengaruh terapi dzikir terhadap peningkatan resiliensi pada pasien stroke. (publication no. 9504) [undergraduate thesis, universitas islam indonesia]. universitas islam indonesia e-repository. annisa, r. (2018). data kekerasan terhadap perempuan dan anak tahun 2012-2017. https://rifka-annisa.org/id/layanan/data-kasus ano, g. g., & vasconcelles, e. b. (2005). religious coping and psychological adjustment to stress: a meta-analysis. journal of clinical psychology, 61(4), 461–480. https://doi.org/10.1002/jclp.20049 ash-shiddieqy, h., t., m. (2001). falsafah hukum islam. pustaka rizki putra. basri, s., kasim, s., & roslan, s. (2018). kekerasan dalam rumah tangga (kdrt) yang dialami suami. neo societal, 3(2), 457-466. benson h & proctor w. (2000). keimanan yang menyembuhkan dasar-dasar respon relaksasi. kaifa. chartier, s. & cousineau, d. (2011). computing mixed-design (split-plot) anova. the mathematica journal, 13, 1-22. https://doi.org/10.3888/tmj.1317 connor, k. m., & davidson, j. r. t. (2003). development of a new resilience scale: the connor-davidson resilience scale (cd-risc). depression and anxiety, 18(2), 76–82. https://doi.org/10.1002/da.10113 creswell, j., w. (2013). research design: pendekatan kualitatif, kuantitatif, dan mixed. pustaka pelajar. dala, s., a., u. (2019). resiliensi pada istri korban kekerasan dalam rumah tangga. (publication no. 4935) [undergraduate thesis, universitas mercu buana https://doi.org/10.20885/intervensipsikologi.vol6.iss1.art6 https://rifka-annisa.org/id/layanan/data-kasus https://doi.org/10.1002/jclp.20049 https://doi.org/10.3888/tmj.13-17 https://doi.org/10.3888/tmj.13-17 https://doi.org/10.1002/da.10113 ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 158 international journal of islamic educational psychology, 2(2), 2021 yogyakarta]. universitas mercu buana yogyakarta e-repository. davidson, j. r. t., payne, v. m., connor, k. m., foa, e. b., rothbaum, b. o., hertzberg, m. a., & weisler, r. h. (2005). trauma, resilience and saliostasis: effects of treatment in post-traumatic stress disorder. international clinical psychopharmacology, 20(1), 43-48. https://doi.org/10.1097/00004850200501000-00009 deborah, s., muthmainnah, a., & herlinda, l. s. t. (2018). trauma dan resiliensi pada wanita penyitas kekerasan dalam rumah tangga. jurnal ilmiah psikologi manasa, 7(2), 121-130. efendi, r. (2020, 25 febuari). kesal sering dimarahi, istri aniaya suami di deli serdang. liputan6.com. https://www.liputan6.com/regional/read/4186494/kesalsering-dimarahi-istri-aniaya-suami-di-deli-serdang enam, l. (2018, 27 november). kisah-kisah perlawanan perempuan korban kekerasan suami. liputan6.com. https://kaltimkece.id/warta/terkini/picu-bunuhdiri-tren-kdrt-kaltim-meresahkan erniati. (2015). kekerasan dalam rumah tangga. musawa, 7(2), 207-233. etikan, i. (2016). comparison of convenience sampling and purposive sampling. american journal of theoretical and applied statistics, 5(1), 1. https://doi.org/10.11648/j.ajtas.20160501.11 fadilah, r., & madjid, a. (2020). patience therapy to reduce adolescents' anxiety assessed from personality and parenting. international journal of islamic educational psychology, 1(1), 1-11. http://dx.doi.org/10.18196/ijiep.1101 flannelly, k. j., flannelly, l. t., & jankowski, k. r. b. (2018). threats to the internal validity of experimental and quasi-experimental research in healthcare. journal of health care chaplaincy, 24(3), 107–130. https://doi.org/10.1080/08854726.2017.1421019 fleming, j., & ledogar, r. j. (2008). resilience and indigenous spirituality: a literature review. pimatisiwin, 6(2), 47–64. fraser, m. w., richman, j. m., & galinsky, m. j. (1999). risk, protection, and resilience: toward a conceptual framework for social work practice. social work research. https://doi.org/10.1093/swr/23.3.131 fredrickson, b. l., tugade, m. m., waugh, c. e., & larkin, g. r. (2003). what good are positive emotions in crisis?. journal of personality and social psychology, 84(2), 365–376. https://doi.org/10.1097/00004850-200501000-00009 https://doi.org/10.1097/00004850-200501000-00009 https://www.liputan6.com/regional/read/4186494/kesal-sering-dimarahi-istri-aniaya-suami-di-deli-serdang https://www.liputan6.com/regional/read/4186494/kesal-sering-dimarahi-istri-aniaya-suami-di-deli-serdang https://kaltimkece.id/warta/terkini/picu-bunuh-diri-tren-kdrt-kaltim-meresahkan https://kaltimkece.id/warta/terkini/picu-bunuh-diri-tren-kdrt-kaltim-meresahkan https://doi.org/10.11648/j.ajtas.20160501.11 http://dx.doi.org/10.18196/ijiep.1101 https://doi.org/10.1080/08854726.2017.1421019 https://doi.org/10.1093/swr/23.3.131 ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 159 international journal of islamic educational psychology, 2(2), 2021 goldberg, m. h. (2019). how often does random assignment fail? estimates and recommendations. journal of environmental psychology, 66, article 101351. https://doi.org/10.1016/j.jenvp.2019.101351 hasanović, m. (2017). spiritual and religious islamic perspectives of healing of post-traumatic stress disorder. insights on the depression and anxiety, 1(1), 23–29. https://doi.org/10.29328/journal.hda.1001004 hastjarjo, t. d. (2016). validitas eksperimen. buletin psikologi, 19(2), 70–80. https://doi.org/10.22146/bpsi.11558 hastjarjo, t. d. (2019). rancangan eksperimen-kuasi. buletin psikologi, 27(2), 187. https://doi.org/10.22146/buletinpsikologi.38619 hunter-hernández, m., costas-muñíz, r., & gany, f. (2015). missed opportunity: spirituality as a bridge to resilience in latinos with cancer. journal of religion and health, 54(6), 2367–2375. https://doi.org/10.1007/s10943-015-0020-y ikrawati, i., roslan, s., & sarpin, s. (2016). tindakan kekerasan terhadap anak dalam rumah tangga di desa lelamo kecamatan kulisusu utara kabupaten buton utara. jurnal neo societal, 70-80. jayanti, a., nashori, f., & rumiani, r. (2019). terapi ruqyah syar’iyyah meningkatkan kebahagiaan perempuan korban kekerasan dalam rumah tangga. jurnal intervensi psikologi (jip), 11(2), 111–122. https://doi.org/10.20885/intervensipsikologi.vol11.iss2.art5 jpnn.com. (2020, 24 januari). jadi korban kdrt, istri balas dendam bunuh suami yang tidur pulas. jpnn.com. https://www.jpnn.com/news/jadi-korban-kdrtistri-balas-dendam-bunuh-suami-yang-tidur-pulas karakaş, a. c., & geçimli, g. (2017). the effect of istighfar on state and trait anxiety. international journal of psychology and educational studies, 4(3), 73-79. https://doi.org/10.17220/ijpes.2017.03.008 kartikasari, m. n. d., parwatiningsih, s. a., & fatsena, r. a. (2021). evaluasi metode continuity of care pada tugas akhir mahasiswa prodi diii kebidanan. jurnal keperawatan jiwa (jkj): persatuan perawat nasional indonesia, 9(1), 197-204. https://doi.org/10.26714/jkj.9.1.2021.197-204 kementerian pemberdayaan perempuan dan perlindungan anak. (2011). kekerasan terhadap perempuan: kekerasan dalam rumah tangga dan perdagangan orang. https://kemenpppa.go.id/lib/uploads/list/7970a-5a3f9-8.-kekerasanterhadap-perempuan.pdf https://doi.org/10.1016/j.jenvp.2019.101351 https://doi.org/10.29328/journal.hda.1001004 https://doi.org/10.22146/bpsi.11558 https://doi.org/10.22146/buletinpsikologi.38619 https://doi.org/10.1007/s10943-015-0020-y https://doi.org/10.20885/intervensipsikologi.vol11.iss2.art5 https://www.jpnn.com/news/jadi-korban-kdrt-istri-balas-dendam-bunuh-suami-yang-tidur-pulas https://www.jpnn.com/news/jadi-korban-kdrt-istri-balas-dendam-bunuh-suami-yang-tidur-pulas https://doi.org/10.17220/ijpes.2017.03.008 https://doi.org/10.26714/jkj.9.1.2021.197-204 https://kemenpppa.go.id/lib/uploads/list/7970a-5a3f9-8.-kekerasan-terhadap-perempuan.pdf https://kemenpppa.go.id/lib/uploads/list/7970a-5a3f9-8.-kekerasan-terhadap-perempuan.pdf ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 160 international journal of islamic educational psychology, 2(2), 2021 khairiyah, u., prabandari, y. s., & uyun, q. (2016). terapi zikir terhadap peningkatan resiliensi penderita low back pain (lbp). jurnal ilmiah psikologi terapan, 3(2), 359-369. https://doi.org/10.22219/jipt.v3i2.3537 kharisman, a., u., (2015). sukses dunia akhirat dengan istighfar dan taubat. pustaka hudaya. koenig, h. g. (2009). research on religion, spirituality, and mental health: a review. canadian journal of psychiatry, 54(5), 283–291. https://doi.org/10.1177/070674370905400502 komisi nasional anti kekerasan terhadap perempuan. (2016). kekerasan terhadap perempuan meluas: negara urgen hadir hentikan kekerasan terhadap perempuan di ranah domestik, komunitas dan negara. in catatan tahunan (catahu) tentang kekerasan terhadap perempuan tahun 2015. https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2016kekerasan-terhadap-perempuan-meluas-negara-urgen-hadir-hentikankekerasan-terhadap-perempuan-di-ranah-domestik-komunitas-dannegara-catatan-kekerasan-terhadap-perempuan-tahun-2015. komisi nasional anti kekerasan terhadap perempuan. (2017). labirin kekerasan terhadap perempuan: dari gang rape hingga femicide, alarm bagi negara untuk bertindak tepat. in lembar fakta catatan tahunan (catahu) komnas perempuan tahun 2017. https://komnasperempuan.go.id/catatan-tahunandetail/lembar-fakta-catatan-tahunan-catahu-komnas-perempuan-tahun2017-labirin-kekerasan-terhadap-perempuan-dari-gang-rape-hinggafemicide-alarm-bagi-negara-untuk-bertindak-tepat komisi nasional anti kekerasan terhadap perempuan. (2018). tergerusnya ruang aman perempuan dalam pusaran politik populisme. catatan kekerasan terhadap perempuan tahun 2017. in lembar fakta dan poin kunci catatan tahunan (catahu) komnas perempuan tahun 2018. https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2018tergerusnya-ruang-aman-perempuan-dalam-pusaran-politik-populismecatatan-kekerasan-terhadap-perempuan-tahun-2017 komisi nasional anti kekerasan terhadap perempuan. (2019). korban bersuara, data berbicara, sahkan ruu penghapusan kekerasan seksual sebagai wujud komitmen negara. catatan kekerasan terhadap perempuan tahun 2018. in catatan tahunan (catahu) tentang kekerasan terhadap perempuan tahun 2018. https://komnasperempuan.go.id/catatan-tahunandetail/catahu-2019-korban-bersuara-data-berbicara-sahkan-ruupenghapusan-kekerasan-seksual-sebagai-wujud-komitmen-negaracatatan-kekerasan-terhadap-perempuan-tahun-2018 https://doi.org/10.22219/jipt.v3i2.3537 https://doi.org/10.1177/070674370905400502 https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2016-kekerasan-terhadap-perempuan-meluas-negara-urgen-hadir-hentikan-kekerasan-terhadap-perempuan-di-ranah-domestik-komunitas-dan-negara-catatan-kekerasan-terhadap-perempuan-tahun-2015 https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2016-kekerasan-terhadap-perempuan-meluas-negara-urgen-hadir-hentikan-kekerasan-terhadap-perempuan-di-ranah-domestik-komunitas-dan-negara-catatan-kekerasan-terhadap-perempuan-tahun-2015 https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2016-kekerasan-terhadap-perempuan-meluas-negara-urgen-hadir-hentikan-kekerasan-terhadap-perempuan-di-ranah-domestik-komunitas-dan-negara-catatan-kekerasan-terhadap-perempuan-tahun-2015 https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2016-kekerasan-terhadap-perempuan-meluas-negara-urgen-hadir-hentikan-kekerasan-terhadap-perempuan-di-ranah-domestik-komunitas-dan-negara-catatan-kekerasan-terhadap-perempuan-tahun-2015 https://komnasperempuan.go.id/catatan-tahunan-detail/lembar-fakta-catatan-tahunan-catahu-komnas-perempuan-tahun-2017-labirin-kekerasan-terhadap-perempuan-dari-gang-rape-hingga-femicide-alarm-bagi-negara-untuk-bertindak-tepat https://komnasperempuan.go.id/catatan-tahunan-detail/lembar-fakta-catatan-tahunan-catahu-komnas-perempuan-tahun-2017-labirin-kekerasan-terhadap-perempuan-dari-gang-rape-hingga-femicide-alarm-bagi-negara-untuk-bertindak-tepat https://komnasperempuan.go.id/catatan-tahunan-detail/lembar-fakta-catatan-tahunan-catahu-komnas-perempuan-tahun-2017-labirin-kekerasan-terhadap-perempuan-dari-gang-rape-hingga-femicide-alarm-bagi-negara-untuk-bertindak-tepat https://komnasperempuan.go.id/catatan-tahunan-detail/lembar-fakta-catatan-tahunan-catahu-komnas-perempuan-tahun-2017-labirin-kekerasan-terhadap-perempuan-dari-gang-rape-hingga-femicide-alarm-bagi-negara-untuk-bertindak-tepat https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2018-tergerusnya-ruang-aman-perempuan-dalam-pusaran-politik-populisme-catatan-kekerasan-terhadap-perempuan-tahun-2017 https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2018-tergerusnya-ruang-aman-perempuan-dalam-pusaran-politik-populisme-catatan-kekerasan-terhadap-perempuan-tahun-2017 https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2018-tergerusnya-ruang-aman-perempuan-dalam-pusaran-politik-populisme-catatan-kekerasan-terhadap-perempuan-tahun-2017 https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2019-korban-bersuara-data-berbicara-sahkan-ruu-penghapusan-kekerasan-seksual-sebagai-wujud-komitmen-negara-catatan-kekerasan-terhadap-perempuan-tahun-2018 https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2019-korban-bersuara-data-berbicara-sahkan-ruu-penghapusan-kekerasan-seksual-sebagai-wujud-komitmen-negara-catatan-kekerasan-terhadap-perempuan-tahun-2018 https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2019-korban-bersuara-data-berbicara-sahkan-ruu-penghapusan-kekerasan-seksual-sebagai-wujud-komitmen-negara-catatan-kekerasan-terhadap-perempuan-tahun-2018 https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2019-korban-bersuara-data-berbicara-sahkan-ruu-penghapusan-kekerasan-seksual-sebagai-wujud-komitmen-negara-catatan-kekerasan-terhadap-perempuan-tahun-2018 ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 161 international journal of islamic educational psychology, 2(2), 2021 komisi nasional anti kekerasan terhadap perempuan. (2020). kekerasan terhadap perempuan meningkat: kebijakan penghapusan kekerasan seksual menciptakan ruang aman bagi perempuan dan anak perempuan. catatan kekerasan terhadap perempuan tahun 2019. in catatan tahunan (catahu) tentang kekerasan terhadap perempuan tahun 2019. https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2020kekerasan-terhadap-perempuan-meningkat-kebijakan-penghapusankekerasan-seksual-menciptakan-ruang-aman-bagi-perempuan-dan-anakperempuan-catatan-kekerasan-terhadap-perempuan-tahun-2019 kumala, o. d., kusprayogi, y., & nashori, f. (2017). efektivitas pelatihan dzikir dalam meningkatkan ketenangan jiwa pada lansia penderita hipertensi. psympathic : jurnal ilmiah psikologi, 4(1), 55-66. https://doi.org/10.15575/psy.v4i1.1260 kumala, o. d., rusdi, a., & rumiani, r. (2019). terapi dzikir untuk meningkatkan ketenangan hati pada pengguna napza. jurnal intervensi psikologi (jip), 11(1), 43-54. https://doi.org/10.20885/intervensipsikologi.vol11.iss1.art4 lee, j. h., nam, s. k., kim, a. r., kim, b., lee, m. y., & lee, s. m. (2013). resilience: a meta-analytic approach. journal of counseling and development, 91, 269-279. https://doi.org/10.1002/j.1556-6676.2013.00095.x leech, n. l., barrett, k. c., & morgan, g. a. (2005). spss for intermediate statistics: use and interpretation. lawrence erlbaum associates, publishers mahwah. leguminosa, p., nashori, f., & rachmawati, m. a. (2017). pelatihan kebersyukuran untuk menurunkan stres kerja guru di sekolah inklusi. jurnal ilmiah psikologi terapan, 5(2), 186. https://doi.org/10.22219/jipt.v5i2.4563 liputan6.com. (2019, 22 agustus). kasus kekerasan anak kepada ibu di surabaya diselesaikan dengan kekeluargaan. liputan6.com, surabaya. https://surabaya.liputan6.com/read/4044295/kasus-kekerasan-anakkepada-ibu-di-surabaya-selesai-dengan-kekeluargaan maisah, m., & ss, y. (2016). dampak psikologis korban kekerasan dalam rumah tangga di kota jambi. esensia: jurnal ilmu-ilmu ushuluddin, 7(2), 265-277. https://doi.org/10.14421/esensia.v17i2.1292 martin, i., nuryoto, s., & urbayatun, s. (2018). relaksasi dzikir untuk meningkatkan kesejahteraan subjektif remaja santri. psikis: jurnal psikologi https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2020-kekerasan-terhadap-perempuan-meningkat-kebijakan-penghapusan-kekerasan-seksual-menciptakan-ruang-aman-bagi-perempuan-dan-anak-perempuan-catatan-kekerasan-terhadap-perempuan-tahun-2019 https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2020-kekerasan-terhadap-perempuan-meningkat-kebijakan-penghapusan-kekerasan-seksual-menciptakan-ruang-aman-bagi-perempuan-dan-anak-perempuan-catatan-kekerasan-terhadap-perempuan-tahun-2019 https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2020-kekerasan-terhadap-perempuan-meningkat-kebijakan-penghapusan-kekerasan-seksual-menciptakan-ruang-aman-bagi-perempuan-dan-anak-perempuan-catatan-kekerasan-terhadap-perempuan-tahun-2019 https://komnasperempuan.go.id/catatan-tahunan-detail/catahu-2020-kekerasan-terhadap-perempuan-meningkat-kebijakan-penghapusan-kekerasan-seksual-menciptakan-ruang-aman-bagi-perempuan-dan-anak-perempuan-catatan-kekerasan-terhadap-perempuan-tahun-2019 https://doi.org/10.15575/psy.v4i1.1260 https://doi.org/10.20885/intervensipsikologi.vol11.iss1.art4 https://doi.org/10.1002/j.1556-6676.2013.00095.x https://doi.org/10.22219/jipt.v5i2.4563 https://surabaya.liputan6.com/read/4044295/kasus-kekerasan-anak-kepada-ibu-di-surabaya-selesai-dengan-kekeluargaan https://surabaya.liputan6.com/read/4044295/kasus-kekerasan-anak-kepada-ibu-di-surabaya-selesai-dengan-kekeluargaan https://doi.org/10.14421/esensia.v17i2.1292 ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 162 international journal of islamic educational psychology, 2(2), 2021 islami, 4(2), 112-123. https://doi.org/10.19109/psikis.v4i2.1965 mei, s. t. l., ni, a. o. z., sivaguru, s. a., & cong, c. w. (2021). social support, resilience, and happiness in response to covid-19. journal of cognitive sciences and human development, 7(1), 134–144. https://doi.org/10.33736/jcshd.2882.2021 muhajarah, k. (2017). kekerasan terhadap perempuan dalam rumah tangga: perspektif sosio-budaya, hukum, dan agama. sawwa: jurnal studi gender, 11(2), 127-145. https://doi.org/10.21580/sa.v11i2.1452 muhtarom, a. (2016). peningkatan spiritualitas melalui zikir berjamaah (studi terhadap jamaah zikir kazus sholawat kota pekalongan, jawa tengah). anil islam: jurnal kebudayaan dan ilmu keislaman, 9(2), 248-267. muliawan, f. (2018, 29 november). picu bunuh diri, tren kdrt kaltim meresahkan. kaltimkece.id. https://kaltimkece.id/warta/terkini/picu-bunuh-diritren-kdrt-kaltim-meresahkan murrar, s., & brauer, m. (2018). mixed model analysis of variance. in b. frey (ed.), the sage encyclopedia of educational research, measurement, and evaluation (vol. 1, pp. 1075-1078). sage publications, inc., https://www.doi.org/10.4135/9781506326139.n436 mustaqim, a. (2020, 20 januari). 329 kasus kekerasan perempuan terjadi di diy pada 2019. medcom.id. https://www.medcom.id/nasional/daerah/znp41m7n-329-kasuskekerasan-perempuan-terjadi-di-diy-pada-2019 nafisa, i. n. k., nashori, f., & rumiani, r. (2017). effectiveness of asmaul husna dzikr therapy to enhance the self-control of alcohol abuser. jurnal kedokteran dan kesehatan indonesia, 8(3), 154-163. https://doi.org/10.20885/jkki.vol8.iss3.art3 najati, m. u. (2005). psikologi dalam al-qur’an: terapi qur’ani dalam penyembuhan gangguan kejiwaan, terj. m. zaka al-farisi. bandung: pustaka setia. nashori, f. & saputro, i. (2021). psikologi resiliensi. universitas islam indonesia. nashori, f. (2005). hubungan antara kualitas dan intensitas dzikir dengan kelapangdadaan mahasiswa. millah: jurnal studi agama, 51(1), 121-135. https://doi.org/10.20885/millah.vol5.iss1.art9 nashori, f. (2005). hubungan kualitas zikir dan pemaafan pada mahasiswa. jurnal psikologi, 9(1), 27-35. https://doi.org/10.19109/psikis.v4i2.1965 https://doi.org/10.33736/jcshd.2882.2021 https://doi.org/10.21580/sa.v11i2.1452 https://kaltimkece.id/warta/terkini/picu-bunuh-diri-tren-kdrt-kaltim-meresahkan https://kaltimkece.id/warta/terkini/picu-bunuh-diri-tren-kdrt-kaltim-meresahkan https://www.doi.org/10.4135/9781506326139.n436 https://www.medcom.id/nasional/daerah/znp41m7n-329-kasus-kekerasan-perempuan-terjadi-di-diy-pada-2019 https://www.medcom.id/nasional/daerah/znp41m7n-329-kasus-kekerasan-perempuan-terjadi-di-diy-pada-2019 https://doi.org/10.20885/jkki.vol8.iss3.art3 https://doi.org/10.20885/millah.vol5.iss1.art9 ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 163 international journal of islamic educational psychology, 2(2), 2021 nashori, h. f., diana, r. r., & hidayat, b. (2019). "chapter 9 the trends in islamic psychology in indonesia". in research in the social scientific study of religion, volume 30. leiden, the netherlands: brill. https://doi.org/10.1163/9789004416987_010 nasution, s., m. (2019, 2 september). kasus istri bunuh suami terungkap. antaranews.com. https://www.antaranews.com/berita/1040708/kasusistri-bunuh-suami-terungkap niko, p. (2018). pengaruh terapi dzikir untuk menurunkan kecemasan pada ibu hamil. jurnal islamika, 1(1), 24-33. nugrahati, d., uyun, q., & nugraha, s. (2018). pengaruh terapi taubat dan istighfar dalam menurunkan kecemasan mahasiswa. jip (jurnal intervensi psikologi), 10(1), 33-41. https://doi.org/10.20885/intervensipsikologi.vol10.iss1.art3 pargament, k. i., ensing, d. s., falgout, k., olsen, h., & reilly, b., van haitsma, k. & warren, r. (1990). god help me: (i): religious coping efforts as predictors of the outcomes to significant negative life events. american journal of community psychology. 18(6), 793-824. https://doi.org/10.1007/bf00938065 patino, c. m., & ferreira, j. c. (2018). internal and external validity: can you apply research study results to your patients?. jornal brasileiro de pneumologia : publicacao oficial da sociedade brasileira de pneumologia e tisilogia, 44(3), 183. https://doi.org/10.1590/s1806-37562018000000164 purnomo, n. a. s., nashori, f., & astuti, y. d. (2021). efektivitas terapi kebermaknaan hidup dalam meningkatkan resiliensi pada odapus. jurnal ilmiah psikomuda connectedness, 9(1), 28-43. putra, m. f. e., & nashori, f. (2021). the effectiveness of reflective-intuitive alfatihah reading therapy reducing autoimmune survivor stress. jurnal fuaduna: kajian keagamaan dan kemasyarakatan, 5(1), 83-94. http://dx.doi.org/10.30983/fuaduna.v5i1.4218 ramadani, m., & yuliani, f. (2017). kekerasan dalam rumah tangga (kdrt) sebagai salah satu isu kesehatan masyarakat secara global. jurnal kesehatan masyarakat andalas, 9(2), 80-87. https://doi.org/10.24893/jkma.v9i2.191 redaksi. (2020, 21 februari). breaking news: istri bunuh suami di agam. langgam.id. https://langgam.id/breaking-news-istri-bunuh-suami-diagam/ https://doi.org/10.1163/9789004416987_010 https://www.antaranews.com/berita/1040708/kasus-istri-bunuh-suami-terungkap https://www.antaranews.com/berita/1040708/kasus-istri-bunuh-suami-terungkap https://doi.org/10.20885/intervensipsikologi.vol10.iss1.art3 https://doi.org/10.1007/bf00938065 https://doi.org/10.1590/s1806-37562018000000164 http://dx.doi.org/10.30983/fuaduna.v5i1.4218 https://doi.org/10.24893/jkma.v9i2.191 https://langgam.id/breaking-news-istri-bunuh-suami-di-agam/ https://langgam.id/breaking-news-istri-bunuh-suami-di-agam/ ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 164 international journal of islamic educational psychology, 2(2), 2021 reivich, k., & shatté, a. (2002). the resilience factor: 7 essential skills for overcoming life's inevitable obstacles. broadway books. rosadi, s. (2018, 5 desember). marah dinasehati karena bangun siang, abg aniaya ayah hingga babak belur. merdeka.com. https://www.merdeka.com/peristiwa/marah-dinasihati-karena-bangunsiang-abg-aniaya-ayah-hingga-babak-belur.html sa’du, a. a. (2015). jangan remehkan amalan-amalan ringan. yogyakarta: sabil. safitri, s., nashori, f., & sulistyarini, i. (2017). efektivitas relaksasi zikir untuk menurunkan tingkat stres pada remaja diabetes melitus tipe ii. jip (jurnal intervensi psikologi), 9(1), 1-15. https://doi.org/10.20885/intervensipsikologi.vol9.iss1.art1 salim, i. m. (2006). doa pembersih dosa: keajaiban istigfar. pt mizan publika. sari, j., s. (2018). hubungan antara pemaafan dan resiliensi pada perempuan yang mengalami kekerasan dalam rumah tangga. [undergraduate thesis, universitas islam indonesia]. universitas islam indonesia e-repository. https://dspace.uii.ac.id/handle/123456789/7951 shihab, m. q. (2018). wawasan al-quran tentang doa dan zikir. pt lentera hati. singh, k., & yu, x. (2010). psychometric evaluation of the connor-davidson resilience scale (cd-risc) in a sample of indian students. journal of psychology, 1(1), 23-30. https://doi.org/10.1080/09764224.2010.11885442 subandi. (2017). psikologi dzikir: studi fenomenologi pengalaman transformasi religius. jurnal ilmiah indonesia. sugiyono. (2013). metode penelitian kuantitatif, kualitatif, dan kombinasi (mixed methods). alfabeta. sulfahmi, a., & ridha, a. a. (2017). resiliensi remaja yatim piatu yang melaksanakan shalat tahajud. psikologika: jurnal pemikiran dan penelitian psikologi, 22(2), 36–47. https://doi.org/10.20885/psikologika.vol22.iss2.art4 sutrisminah, e. (2012). dampak kekerasan pada istri dalam rumah tangga terhadap kesehatan reproduksi. majalah ilmiah sultan agung, 20(127). tedeschi, r. g., & calhoun, l. g. (1996). the posttraumatic growth inventory: measuring the positive legacy of trauma. journal of traumatic stress, 9(3), https://www.merdeka.com/peristiwa/marah-dinasihati-karena-bangun-siang-abg-aniaya-ayah-hingga-babak-belur.html https://www.merdeka.com/peristiwa/marah-dinasihati-karena-bangun-siang-abg-aniaya-ayah-hingga-babak-belur.html https://doi.org/10.20885/intervensipsikologi.vol9.iss1.art1 https://dspace.uii.ac.id/handle/123456789/7951 https://doi.org/10.1080/09764224.2010.11885442 https://doi.org/10.20885/psikologika.vol22.iss2.art4 ruidahasi & nashori | the effectiveness of istighfar dzikr therapy in increasing domestic violence victims’ resilience 165 international journal of islamic educational psychology, 2(2), 2021 455–472. https://doi.org/10.1002/jts.2490090305 uyun, q., kurniawan, i. n., & jaufalaily, n. (2019). repentance and seeking forgiveness: the effects of spiritual therapy based on islamic tenets to improve mental health. mental health, religion and culture, 22(2), 185–194. https://doi.org/10.1080/13674676.2018.1514593 vinatalia, r., marchira, c., & winarso, m. (2009). hubungan kekerasan dalam rumah tangga dengan depresi pada wanita yang melakukan konsultasi di rifka annisa women’s crisis center yogyakarta. jurnal ilmu keperawatan, 4(1), 12-16. wagnild, g. m., & young, h. m. (1993). development and psychometric evaluation of the resilience scale. journal of nursing measurement, 1(2), 165178. wedaningtyas, p. a. m. p. p., & herdiyanto, y. k. (2017). tuah keto dadi nak luh bali: memahami resiliensi pada perempuan yang mengalami kdrt dan tinggal di pedesaan. jurnal psikologi udayana, 4(1), 9-19. https://doi.org/10.24843/jpu.2017.v04.i01.p02 windle, g., bennett, k. m., & noyes, j. (2011). a methodological review of resilience measurement scales. health and quality of life outcomes, 9(8), 1-18. https://doi.org/10.1186/1477-7525-9-8 world health organization. (2020). covid-19 and violence against women: what the health sector/system can do. who/srh/20.04. https://apps.who.int/iris/bitstream/handle/10665/331699/who-srh20.04-eng.pdf?ua=1 wulandari, e., & nashori, f. (2014). pengaruh terapi zikir terhadap kesejahteraan psikologis pada lansia. jip (jurnal intervensi psikologi), 6(2), 235-250. https://doi.org/10.1002/jts.2490090305 https://doi.org/10.1080/13674676.2018.1514593 https://doi.org/10.24843/jpu.2017.v04.i01.p02 https://doi.org/10.1186/1477-7525-9-8 https://apps.who.int/iris/bitstream/handle/10665/331699/who-srh-20.04-eng.pdf?ua=1 https://apps.who.int/iris/bitstream/handle/10665/331699/who-srh-20.04-eng.pdf?ua=1