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Emotional intelligence (EI) correlates highly with Academic Stress (AS). Given the significance of EI in education and the lack of research on Muslim students in Indonesia, this study explored the relationship between emotional intelligence (EI) and academic stress (AS) among STEM (Science, Technology, Engineering, and Mathematics) students in Islamic universities. Wong’s Emotional Intelligence Scale (WEIS) and Educational Stress Scale for Adolescents (ESSA) questionnaires were used to evaluate emotional intelligence and educational stress levels. Demographic characteristics such as gender and year of study were also considered. In this cross-sectional survey, 400 students were invited, and 363 completed it, resulting in a response rate of 90.8%. Of all the participants, 204 (56.2%) were female. According to the findings, female students had higher AS levels than male students, and fourth-year students had the lowest AS. The study also revealed a negative correlation between EI and AS, particularly in the male sample. The study suggested that EI and gender can be reliable predictors of lower AS. Therefore, including EI in the STEM education curriculum is recommended to reduce AS among Muslim students.

Purpose: This study aims to investigate religiosity and entrepreneurial motivation roles in the goal-specific, involving Muslim students' entrepreneurial intention and self-efficacy. Besides, it examines the robustness model based on group context. Design/methodology/approach: Partial least square structural equation modelling is employed to examine 502 data collected from Muslim students in Indonesia through an online survey. Meanwhile, partial least square multigroup analysis tests the robustness model. Findings: Religiosity plays a powerful role in increasing goal-specificity. Meanwhile, entrepreneurial motivation and self-efficacy perform as full mediations in the pathway mechanism of religiosity's effect on entrepreneurial intention. Research limitations/implications: The current study is conducted based on the previous recommendations and contradictions. Therefore, it clarifies and develops a study on the role of religiosity and entrepreneurial motivation in the goal-specific motivation of Muslim students. Practical implications: To increase the goal-specificity of entrepreneurship activities, policymakers in the ministry of education and universities must implement and revitalize Muslim students' understanding of the relationship between religiosity and entrepreneurship. Originality/value: This study defines the role of religiosity in goal-specific, especially Muslim students' entrepreneurial intentions, by gender, faculty/department and age. Furthermore, it completes the opportunity for research agendas on the relationship between religiosity, entrepreneurial motivation, self-efficacy and entrepreneurial intention. [ABSTRACT FROM AUTHOR]

There are many of foreign students who studying abroad are certainly present an opportunity in it self. Food business become one of the emerging opportunities yet have to address consumer needs. An international student who wants to buy food surely have their own criteria. It is not only about the type and taste of the food but also the other aspect that they need to pay attention the most related to the status of halal food for them who become a Muslim. Halal food are those any kinds of various foods that are allowed to be eaten and drunk as long as it is suit with the provisions of Islamic law. This study uses Theory of Planned Behaviors to find out the best variables in predicting the purchase intention of halal foods in Taiwan specifically for an Indonesian Muslim students in Taiwan. Online questionnaire using Google Forms was used to predict for amount 342 an Indonesian Muslim students participate as the research sampling. This research used SEM PLS analysis using WarpPLS 7.0 software. For the result, Theory of Planned Behavior able to be used as a variable to predict the level of purchase intention in halal foods. The Attitude and Subjective Norm has significant result yet the perceived behavioral control has strongly significant results. The last one is about the religiosity that could be used by examine the purchase intention for halal foods as an intervening or mediating variable for this research.

Indonesia is a nation marked by extensive diversity encompassing a myriad of languages, ethnicities, and religious affiliations. While some studies support the positive implications associated with this diversity, others argue that it harbors the potential for social discord, particularly within distinct religious communities. This research aims to scrutinize the dynamics of mature religious sentiment and Islamic knowledge concerning Muslim-Christian relations, specifically exploring their impact on social prejudice among Muslim students, who constitute the majority and hold prejudicial views towards Christians. The investigation was conducted among Muslim students aged 18-22 in Yogyakarta, Indonesia (N = 254). Employing the structural equation model (SEM) technique for analysis, the findings reveal that mature religious sentiment exerts a direct influence on social prejudice, both independently and mediated through the agreeableness trait. Additionally, Islamic knowledge pertaining to the Muslim-Christian relationship directly influences social prejudice without the intermediary of agreeableness. [ABSTRACT FROM AUTHOR]

Purpose – This study aims to analyze the factors that influence Muslim students' intention to adopt mobile banking in conventional banks. Methodology – The research sample consisted of 170 Muslim students who used mobile banking in conventional banks. The partial least squares (PLS) method was used to evaluate the unified theory of acceptance and use of technology (UTAUT) on Muslim students' intentions to use m-banking in conventional banks. Findings – This research shows that performance expectancy, facilitating conditions, and social influence the behavioral intention of Muslim students, while effort expectancy does not influence the behavioral intention of Muslim students to adopt mobile banking at conventional banks. On the other hand, behavioral intention influences Muslim students’ behavior towards mobile banking in conventional banks. Implications – Banks should focus on highlighting user-friendly designs and providing clear, accessible information and support to overcome perceived difficulties. Emphasizing the practical benefits and efficiency of mobile banking can play a significant role in encouraging its use. Additionally, creating a supportive environment with adequate resources and leveraging positive social influences can further increase students' intentions and actual usage of mobile banking services. Originality – Research on the intention of Muslim students to adopt mobile banking at Islamic banks has been conducted by many previous researchers. Therefore, this study examines the influence of Muslim students' intention to adopt mobile banking in conventional banks, which has rarely been studied by previous researchers.

Since 2004, nearly 7,000 people have been killed in Thailand's subnational conflict in its southernmost provinces – one of the longest running domestic insurgencies in Southeast Asia. This study assesses exposure to conflict-related trauma among a sample of high school students (n = 419) in Islamic private schools within the conflict-affected area. Responses to the Posttraumatic Stress Disorder Check List 6-item version indicated that 18.6% of the students had symptomology consistent with probable posttraumatic stress disorder (PTSD). A survey of traumatic events specific to the conflict area was constructed, identifying the types and frequency of exposure to conflict-related traumatic events among our sample. Correlation analysis showed significant associations between exposure to trauma, with PTSD symptomology, life satisfaction, happiness and perceptions of neighbourhood security. Results of this study suggest that many youth in the region experience continuous and multiple forms of trauma that are detrimental to emotional wellbeing, heightening the need to provide protective interventions.

• Muslim migrant students face barriers to inclusion in schools in their formal education. • Their inclusion is mainly hindered by the discrimination, racism, islamophobia and a constant scrutiny. • There are inclusion barriers caused by the educational policy and the lack of resources. • The pedagogical practice and the lack of teacher training originate some barriers to their inclusion. • There are differences on these barriers according to the students' generation or educational stage. At present, there has been a gradual increase in the number of migrant students in schools in Western societies, in which Muslim students are one of the largest groups. Their inclusion has become the main goal for governments and schools. However, this group sometimes face different barriers to their inclusion, which limit their educational experiences, and prevent or hinder their access and participation, promoting their marginalisation. Research on migration and education generally focuses on specific cases or communities, so it is interesting to analyse from a broader perspective what recurrent forms of inclusion and exclusion occur at the global level in schools. This systematic review aims to determine the barriers to inclusion faced by first and second generation Muslim migrant students at different stages of their formal education. It followed PRISMA guidelines and a PEO research strategy, conducted in two databases, Boolean as well as truncators were used for specific terms. It included assessments of methodological quality and validity. A total of 24 articles met the selection criteria. The study finds socio-cultural, linguistic and discrimination barriers as well as barriers produced by educational policy and the availability of resources and training. There are barriers in the pedagogical practice too. Furthermore, those barriers had a greater or lesser impact according to the generation or the educational stage the students are in. This not only favours the identification of barriers, but also the search for measures and solutions to reduce or eradicate them at both the micro and macro levels, by promoting the development of policies, the provision of resources and the creation of working networks in interculturality. [ABSTRACT FROM AUTHOR]

This article focuses on the study of the relationship between Islam, travel, and learning by conducting a case study on Indonesian Muslim students who studied (or are studying) in Saudi Arabia. Specifically, it examines the changing dynamics of these students who traveled, immigrated to, and studied in Saudi Arabia in search of knowledge from previous centuries to the contemporary era. This article shows that Indonesian students in this peninsula are deeply plural and complex, far from being a monolithic group in terms of social background, religious affiliation, political orientation, major field of study, and motive of their study, among other factors. Thus, the present article aims at demystifying and challenging the common beliefs and narratives which hold that Saudi Arabia--trained Indonesian students have been exporters of Islamist intolerance, radicalism, or even terrorism. [ABSTRACT FROM AUTHOR]

To improve the skill in reading the Quran correctly, students need to be given skills in learning to read the Quran quickly and effectively so that they can know the Arabic alphabet well, pronounce it correctly, understand the elocution of reading, and understand its meaning well. The action research report presented in this journal article exemplifies the collaborative teamwork involved in making the reflective-critical steps to improve the students' skill from their initial state of being unable to read the Quran smoothly to being able to master its elocution. The subjects of the research were 126 second semester students of Nursing Study Program. The results of the actions showed an improvement in students' skill to read the Quran with a students' skill change rate that reached 90.20%, and with the success rate of students switching from the non-fluent category to the fluent category of reading the Quran that reached 65.08%. [ABSTRACT FROM AUTHOR]