_______________________________________________

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 Self-
Regulation

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.

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/
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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). Self-
regulation 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

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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, self-
awareness, 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).

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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 perspective-
taking, 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

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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 self-
awareness, 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 self-
regulation: 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

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(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%

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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 self-
regulation 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

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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 self-
regulation (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

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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

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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).

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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 self-
regulation. 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.

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