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Pondok Pesantren is a religious-based educational institution that aims to cultivate a religious generation by teaching Islamic teachings in daily life. This institution often serves as the first choice for families wishing for their children to have a superior religious life. However, the experience of studying at a pesantren does not always ensure that students will lead a religious life, understand, and practice Islamic teachings after leaving the boarding school. One challenge faced by graduates is the societal assumption that they will become pious individuals upon completing their studies. This has prompted further sociological research into the shifts in religious commitment among alumni. This study employs qualitative methods, conducting interviews and observations with six alumni from pesantren who are now attending public universities. Informants were purposefully selected based on specific criteria. Data analysis utilized the religiosity commitment theory proposed. The findings indicate that alumni who studied for three years exhibit different characteristics compared to those who studied for six years. Alumni who attended for three years showed better religious commitment, while those who studied for six years experienced more significant changes in their religious practices and felt more burdened by the label of santri. The changes in religious commitment among these alumni were attributed to motivations for attending that did not stem from their own desires and the influence of their social environment. [ABSTRACT FROM AUTHOR]

Ikhlaas refers to the capacity of having sincere intentions in both acts of worship (ibadah) dedicated to God and our dealings with others, as we strive to seek God's pleasure. The present research was primarily conducted to develop a psychometrically sound measure of ikhlaas and establish its construct validity. Using an exploratory sequential mixed methods design, it comprised two studies. Study 1 was conducted in three phases. In Phase 1, an initial set of 17 items for the Ikhlaas Scale (IS) was developed through the thematic analysis of Quranic verses, semi-structured interviews, and focus group discussions. Phase 2 was related to the translation and cross-language validation of scales. Phase 3 involved administering this item pool to a sample of Pakistani Muslim adults (N = 300) and conducting an exploratory factor analysis (EFA) that revealed a two-factor structure (item loading 0.45–0.89) for the 12-item IS, accounting for 43.65% of the variance. The first factor measured ikhlaas in worship (7 items), while the second factor measured ikhlaas in dealings with others (5 items). Ikhlaas had a significant positive correlation with taqwa and significant negative correlations with materialism, providing evidence for the convergent validity of the IS. In Study 2, confirmatory factor analysis (CFA) conducted on a sample of Muslim adults (N = 702) confirmed the 12-item, two-factor structure of the IS observed in the EFA. Ikhlas was positively related to religious commitment and religious emphasis. In the final measurement model, the average variance extracted (AVE) of all constructs (ikhlaas, religious emphasis, and religious commitment) was > 0.50, the values of maximum shared variance (MSV) were lower than those of AVE, and the diagonal values of the square root of the AVE were higher than the intercorrelations. The heterotrait–monotrait correlation ratio (HTMT) ranged from 0.51 to 0.61, which testified to the discriminant validity of IS. Overall, the IS is a robust measure of ikhlaas that needs to be further studied for developing its nomological network across global Muslim populations. [ABSTRACT FROM AUTHOR]

The purpose of this paper was to examine the differences in the attitudes of the Turkish youth regarding political interest, religious commitment, social conformity, autonomy, support for national technologies, and trust in media and public institutions based on demographic factors including age, gender, education, social class, and marital status. The data were collected through a public opinion survey administered to 812 young people in Turkey, aged 15-29 years. A quota-random sampling method was used in the survey. Exploratory Factor Analysis (EFA) resulted in the identification of 7 factors; patriotism, autonomy from family, trust in government/institutions, political interest, religious commitment, social conformity, and trust in the media. The data indicated a strong patriotic attitude among young people regarding domestic/national technologies. However, trust in the government/institutions and media was at a low level. Young people were seen to have a positive attitude towards social conformity and religious commitment, and more than half of the young people supported the pursuit of autonomy from family. The data indicated that young people have an emotional attachment to their country, but wish to move abroad, particularly due to a lack of trust in institutions and the pursuit of a better life. [ABSTRACT FROM AUTHOR]

Moral disengagement in sports refers to the psychological process through which individuals distance themselves from the ethical implications of their actions within the sporting context. This study aims to examine the role of religious commitment between personality traits and moral disengagement and investigate the role of prosocial and antisocial behaviours and moral identity. Student-athletes were recruited from individual and team sports, including football, basketball, handball, volleyball, wrestling, combat sports, swimming, track and field, cycling, badminton, and futsal. We hypothesised that extrovert personality traits directly predict moral identity, religious commitment, and prosocial/antisocial behaviours. Extraversion predicted moral disengagement with the mediation roles of internalisation, symbolisation, religious commitment, and pro- and antisocial behaviours. Our findings provide insights into the complex relationships between personality traits, internalisation, symbolisation, religious commitment, social behaviours, and their impact on moral disengagement. They highlight the importance of considering internalisation, symbolisation, and religious commitment mediating roles in understanding the relationships between extraversion, social behaviours, and moral disengagement. Understanding the complex relationship among these factors can inform the development of tailored interventions that address individual athletes' needs and characteristics. Our study contributes to the growing body of literature on the psychological underpinnings of ethical behaviour in sports. By elucidating the roles of extraversion, moral identity, religious commitment, and social behaviours in moral disengagement, this research provides a more nuanced understanding of the factors influencing ethical decision-making and behaviour in student-athletes. [ABSTRACT FROM AUTHOR]

Purpose: The purpose of this study to examine the factors that encourage/inhibit Muslim behavior in buying halal-certified food (HCF), based on two theories, the knowledge-attitude-behavior model and the attitude-behavior-context model; and study the impact of trust and perceived risk on Muslim behavior in buying HCF, and their role in moderating the relationship between halal awareness and religious commitment with Muslim behavior in buying HCF. Design/methodology/approach: The research population target is Muslims aged 18 years or older who reside in Greater Jakarta and have purchased certified halal food at least once in the past month. The survey method is a self-administered survey using a purposive sampling technique. The online survey has been successful in getting 283 Muslim respondents. In analyzing the causal relationship and hypothesis testing, this research uses the partial least square – structural equation model. Findings: This study reveals several results: attitude, halal awareness, religious commitment, trust and perceived risk have a significant influence on the frequency of Muslims buying HCF. Attitude mediates the impact of halal awareness, religious commitment and trust on the frequency of Muslims buying HCF; perceived risk and trust moderate the relationship between religious commitment and the frequency of Muslims buying HCF. Originality/value: Research on halal food is still limited, including in Indonesia. Meanwhile, the study explores the actual behavior of consumers, particularly in a certified halal food context, which is still rare in the existing literature. At the same time, the intention-behavior gap can lead to wrong decisions. Furthermore, this study also studies how Muslims feel when they consume foods that are not certified as halal. Research like this has an immense opportunity to be developed because not many have been developed. [ABSTRACT FROM AUTHOR]

Background and purpose: Anxiety and depression are determinants of the prognosis of coronary artery disease(CAD). Spiritual well-being and religious commitment affect people's mental well-being. Due to the limitations of previous similar studies in the difference in demographic characteristics of participants with CAD patients, it was necessary to repeat these studies in coronary artery disease patients. In this study, the state of spiritual well-being and religious commitment and their relationship with anxiety and depression in coronary artery disease patients referred to Fatemeh Zahra Hospital (Mazandaran Cardiology Center) in 1400 and 1401 were investigated. Materials and methods: In this cross-sectional descriptive-analytical study, 159 heart and CAD patients referred to Fatemeh Zahra Hospital (Mazandaran Cardiology Center) were selected by conventional sampling method. Demographic and well-being variables including age, gender, marital status, education level, employment status, and history of psychiatric diseases and substance abuse were measured using the data collection form. The participants answered the questionnaires of the Hospital Anxiety and Depression Scale (HADS) (with validity in the anxiety component t260=21.32 and depression t260=23.41 and reliability in the anxiety component r=0.75 and depression r=0.71), the scale of the practice of religious beliefs (Mabad) (reliability confirmed with Cronbach's alpha coefficient of 91.0 and criterion-related validity coefficient of .0.84) and Palutzian Ellison's spiritual well-being (validity confirmed by content validity and reliability with Cronbach's alpha coefficient of 0.89). Data were analyzed with the help of Stata 14 statistical software at the significance level of P

Although religiosity has been recognized as a predictor of health and well‐being, links between religiosity and body image have not been extensively examined. The objective of our study was to explore possible pathways through which religious commitment might be associated with body appreciation in a Polish sample. Participants (N = 262) completed measures of religious commitment, positive orientation, gratitude, and body appreciation. Results demonstrated that religious commitment was positively related to body appreciation. Moreover, both positive orientation and gratitude mediated this relationship. A higher level of religious commitment was associated with a higher level of positive orientation and gratitude that, in turn, was related to a greater body appreciation. We concluded that religious commitment may be related to people's loving and respectful relationship with their bodies. [ABSTRACT FROM AUTHOR]

Divorce rate increases in Latin America and their impact on the society, makes it a priority to study marital stability factors. The objective of this study was to delve into the relevance of premarital education, attitudes towards marriage, religious commitment, conflict resolution styles and finance management in explaining marital stability. Quantitative, descriptive and correlational research with 783 respondents with at least three years of marriage, in Colombia and Mexico, of which 40 % were men and 60 % women of diverse ages and heterosexual marital union types. Results suggested that conflict avoidance conflict resolution style was the variable with most weight on explaining marital stability, for men, and women, in Colombia, while an attitude of searching for conflict was the most important and significant in a negative sense for Mexico. Men tended more to avoid conflict than women and adults over 42 years showed a higher religious commitment. Colombia and Mexico are countries afflicted by violence; thus, it is necessary to consider the promotion of conflict resolution styles from within marital relations and the family which may contribute to the wellbeing of spouses and reduction of intimate partner violence. There is a dire need to open a new chapter of constructive marital conflict resolution styles which may foster peace processes and the strengthening of marital and other relations in these countries. [ABSTRACT FROM AUTHOR]

Would God's existence be a good thing for us? According to anti-theism, the answer is No. Probably, many theists will want to reject anti-theism. But it isn't obvious why. After all, whether p is good for us is logically independent from whether p is true. So anti-theism seems entirely compatible with theism. In this essay, however, I argue this seeming compatibility is mistaken. If anti-theism is true, then the theism of most practicing believers is false. And if I am right about this, then anti-theism presents a serious challenge to traditional theistic belief, notably theistic belief anchored in the Bible. [ABSTRACT FROM AUTHOR]

Background and purpose: Anxiety and depression are determinants of the prognosis of coronary artery disease(CAD). Spiritual well-being and religious commitment affect people's mental well-being. Due to the limitations of previous similar studies in the difference in demographic characteristics of participants with CAD patients, it was necessary to repeat these studies in coronary artery disease patients. In this study, the state of spiritual well-being and religious commitment and their relationship with anxiety and depression in coronary artery disease patients referred to Fatemeh Zahra Hospital (Mazandaran Cardiology Center) in 1400 and 1401 were investigated. Materials and methods: In this cross-sectional descriptive-analytical study, 159 heart and CAD patients referred to Fatemeh Zahra Hospital (Mazandaran Cardiology Center) were selected by conventional sampling method. Demographic and well-being variables including age, gender, marital status, education level, employment status, and history of psychiatric diseases and substance abuse were measured using the data collection form. The participants answered the questionnaires of the Hospital Anxiety and Depression Scale (HADS) (with validity in the anxiety component t260=21.32 and depression t260=23.41 and reliability in the anxiety component r=0.75 and depression r=0.71), the scale of the practice of religious beliefs (Mabad) (reliability confirmed with Cronbach's alpha coefficient of 91.0 and criterion-related validity coefficient of .0.84) and Palutzian Ellison's spiritual well-being (validity confirmed by content validity and reliability with Cronbach's alpha coefficient of 0.89). Data were analyzed with the help of Stata 14 statistical software at the significance level of P<0.05. Independent T-test and ANOVA tests were used to compare quantitative scores between study groups, and the Chi-square test was used to compare the frequency of qualitative variables between groups. The relationship between the variables was measured by Pearson's correlation coefficient test. Results: Findings: The average age of the participants was 57.82±14.0 and 33.33% of the sample were men. The religious commitment score of the participants was in the range of 97-10 with an average of 63.73±19.10 (high commitment level). 23% of participants had low religious commitment and 77% had high religious commitment. The religious well-being score of the participants was in the range of 60-34 with an average of 55.28±6.38 and the existential well-being score of the participants was in the range of 60-13 with an average of 43.07±11.24. Also, the spiritual well-being score of the participants was at the average level with a range of 120-54 and an average of 98.35±14.54. 51% of the participants had average spiritual well-being and 49% had high spiritual well-being. The hospital anxiety score of the participants was in the range of 0-21 with an average of 8.23±5.67 (at the level of mild anxiety). 44.2% of the participants had no anxiety, 16% had mild anxiety, 19.2% had moderate anxiety, and 20.5% had severe anxiety. The hospital depression score of the participants was in the range of 0-21 with an average of 7.35±5.06 (at the level of mild depression). 46.4% of the participants had no depression, 14.6% had mild depression, 12.1% had moderate depression, and 26.7% had severe depression. A negative correlation was found between the severity of spiritual well-being and the severity of depression with a Pearson coefficient of -0.62 (P<0.001) and the severity of anxiety (-0.48, P<0.001). The relationship between the intensity of religious commitment with the intensity of anxiety (P=0.87) and the intensity of depression (P=0.12) was not significant. Conclusion: Considering the reduction of anxiety and depression scores in samples with higher spiritual well-being scores, it is recommended to focus more on improving the spiritual well-being level of CAD patients by medical staff, as well as group training programs and spiritual self-care training programs after discharge. Follow. Psychotherapy sessions with a spiritual approach can also be useful. [ABSTRACT FROM AUTHOR]

Today, adolescents exist in a complex global society, encompassing both its positive and negative aspects, as well as their real-world society. This dual existence is largely attributable to their extensive and prolonged use of media, particularly cyber space and social media platforms. The most significant challenge posed by this situation pertains to the threat of conflicting values and culture. It may initially appear that this challenge, which is both global and ubiquitous, can be addressed through media literacy. The efficacy of media literacy in building resistance against the threats posed by media messages and the necessity to further strengthen or enhance it are crucial considerations. This study aimed to explore the correlation between critical thinking skills and religious commitment with media literacy in a sample of 205 final year high school students. The findings indicated that, based on the multiple regression model, there is a significant correlation between the research variables with a significance level above 0.05 and the adjusted coefficient of determination (0.58) also reveals that the data fits well and the research hypothesis is accepted. Therefore, to enhance the effectiveness of media literacy, critical thinking and the cognitive and value systems can be used as valid approaches. Furthermore, the relationships between the variables in relation to the research's theoretical framework reveal that critical thinking holds a procedural nature, religious commitment possesses a value-based and criterionbased nature, while media literacy embodies a structural nature. Introduction For a considerable period, media literacy has been the primary means of empowering audiences to counteract the threats posed by media messages. Media messages persistently influence every audience in myriad aspects, even affecting their reasoning and logical system by creating both overt and covert connections between data and messages. In contrast, the primary protective response of the audience is automatic data processing. Automatic and involuntary processing acts as the first line of defense against the overwhelming flood of data and information. Consequently, the question arises: is this automatic reaction sufficient? Enhancing the audience's intellectual capacity and their ability to generate meaning in pursuit of truth is achieved through media literacy. This objective is realized through the critical thinking skills and the audience's cognitive system, which encompasses a valid, standard, and valuable set of principles. These two crucial elements form the "face" and "substance" of a person's cognitive structure within the "audience empowerment platform." Both of the aforementioned elements possess an independent nature and are outside the scope of media literacy. In fact, media literacy serves as a structured and flexible framework aimed at standardizing critical thinking skills and methods for evaluating messages with the goal of discovering truth and defense against threats. It also functions as a set of standards and underscores three primary requirements: information diversity, value system, and message analysis system as its fundamental components. These requirements respectively pertain to the enhancement of cognitive domains, the development and reinforcement of a valid value system for the audience, and the skill of message analysis (Masterman, 1980: 21). In essence, these requirements provide the foundation for a secure encounter between the audience and media, in the face of the dense volume of information and threats posed by media. The question arises: what relationship exists between media literacy and the aforementioned two elements, namely critical thinking and the valid criteria of the audience, and how should this relationship be analyzed and interpreted? The central inquiry of this study concerns the relationship between critical thinking and religious commitment with media literacy. Consequently, the subsequent hypotheses were examined: There exists a significant correlation between the level of critical thinking and religious commitment with the level of media literacy. There is a significant relationship between the level of critical thinking and the level of religious commitment. There is a significant correlation between the subscales of critical thinking, religious commitment, and media literacy. Methodology In this study, a survey methodology was employed with an explanatory approach and a correlational statistical method. The dependent variable in this research is media literacy, while critical thinking and religious commitment serve as the independent variables. For this study, three quantitative tests were conducted using the scoring method based on the Likert scale: 1- Worthington's religious commitment test comprising 10 items with a total score of 50; it has two subscales: intrapersonal commitment and interpersonal commitment. 2- Ricketts' critical thinking test with 33 items and a total score of 165, containing three subscales: creativity, maturity, and commitment. 3- A media literacy test encompassing 22 items and a total score of 110, spanning five subscales: understanding, awareness, selection, critical The research tests were administered to 203 final-year high school students in the fourth educational region of Tehran. To facilitate comparison of the test results, scores were normalized as a percentage. The obtained scores were subsequently evaluated to analyze the subjects' performance. The internal validity of the researcherdeveloped questionnaire was determined by soliciting the opinions of 35 professors from across the country, utilizing the Lawshe model. This evaluation led to the confirmation of 22 items, demonstrating an overall reliability ratio of 0.36. The reliability of the research questionnaires was assessed through the calculation of Cronbach's alpha using SPSS software. The resulting Cronbach's alpha for media literacy, critical thinking, and religious commitment were 0.88, 0.85, and 0.94 respectively, indicating satisfactory reliability across all three variables in this study. Discussion In line with the cognitive theory of media literacy, audience intelligence and their ability to control optimally hinge entirely on cognitive growth and development in various domains. These domains encompass a hierarchical progression, from the lowest to the highest level. The standards, requirements, and key principles of media literacy function as a structured, standardized system to guide practical patterns of analysis and reasoning. Subsequently, while critical thinking is widely regarded as an established scientific discipline in its own right, it can be effectively integrated within the framework of media literacy's structure, prerequisites, and standards. This integration serves to enhance the recognition and promotion of the effectiveness of media literacy. Alternatively, the social theory of media literacy holds that media literacy cannot exist independently and detached from the social and institutional structures of the society in which it functions. Hence, beyond media literacy and critical thinking, it is imperative to give due consideration to possessing a cognitive system rich in "reference values and criteria". Such a system should align with the social structure of the audience and uphold the principle of "shared meaning-making" in media literacy. Conclusions The outcome of the hypothesis test in this research reveals that critical thinking bears a stronger association with media literacy compared to religious commitment. This finding emphasizes the importance of applying the principles and rules of critical thinking skills to augment the effectiveness of media literacy. Additionally, the values accepted by the audience exhibit a direct and relatively strong relationship with media literacy, regardless of the general and partial divergences among them. It is likely that the relatively weaker relationship observed between religious commitment and media literacy, in contrast to the association with critical thinking, reflects the absence of a robust and inherent value system within the structure of media literacy. This absence may impede the reliance on a standard value system for the study and analysis of media literacy. Each subscale of religious commitment, along with the total score, displayed a direct correlation with media literacy in this study. The degree of correlation exhibited between the subscales of religious commitment (intrapersonal commitment and interpersonal commitment) and media literacy indicated that the weakest intensity of the relationship revolved around the subscale linked to awareness. Consequently, the Pearson correlation coefficient between the specified subscales and the subscale of awareness of hidden objectives in media literacy equates to 0.11 and 0.07, respectively, which corresponds to weak and insignificant correlations. Moreover, the findings of the tests reveal that the weak relationships of these subscales are associated to aspects that rely on active and volitionbased training. These concerns pertain to cognitive domains and awareness that is contingent upon the learning process. Aspects such as possessing knowledge of principles, familiarization with methods, rules, and standard doctrines, might not appear plausible without systematic training and instruction, as acquiring knowledge and expertise spontaneously seems implausible. [ABSTRACT FROM AUTHOR]

The present dataset investigates the factors that influence Malaysian Muslims' Islamic donation intentions. The research model was developed based on the integration of the theory of planned behavior (TPB) and social capital theory with six latent variables. A self-administrated survey of 400 Muslims with various demographic characteristics yielded the dataset in February 2024. The dataset was the basis for identifying factors that influence Muslims' Islamic donation intentions, thereby helping scholars and Islamic non-profit organisations understand how Malaysian Muslims participated in donation activities by interacting with religious commitment, institutional trust, attitude, subjective norms, and perceived behavioral control.

Abstrak This research responds to the lack of previous studies on trust mediation in the utilization of services by Muslim-friendly Make Up Artists (MUAs). The primary innovation lies in the addition of the Religious Commitment variable as a key element influencing consumer trust in MUAs focusing on religious values. Employing a quantitative and Islamic economic approach, the trust variable is considered a mediator. The results of data analysis from 200 respondents who completed the questionnaire, using SEM-PLS, indicate that Religious Commitment, Ability, and Integrity have a positive and significant impact on Trust, while Benevolence does not have a significant influence. Furthermore, Religious Commitment also positively influences the usage of services by Muslim-friendly MUAs, whereas Ability, Benevolence, and Integrity do not significantly affect service usage. These findings provide crucial insights into understanding the factors influencing trust and the utilization of services by Muslim-friendly MUAs, offering a foundation for beauty industry practitioners to devise more effective marketing strategies by considering consumers' religious values. Keywords: Religious Commitment, Trust Mayer Model (TMM), Usage of MUA (Make Up Artist), Zillennial Generation. Abstrak Penelitian ini menanggapi ketidaktersediaan penelitian sebelumnya mengenai mediasi trust dalam penggunaan jasa Make Up Artist (MUA) ramah muslim. Inovasi utamanya adalah penambahan variabel Komitmen Keagamaan sebagai elemen kunci yang memengaruhi kepercayaan konsumen terhadap MUA yang berfokus pada nilai-nilai keagamaan. Dengan menggunakan pendekatan kuantitatif dan ekonomi Islam, variabel trust dianggap sebagai mediator. Hasil analisis data dari 200 responden yang mengisi angket, menggunakan SEM-PLS, menunjukkan bahwa Komitmen Keagamaan, Ability, dan Integrity berpengaruh positif dan signifikan terhadap Trust, sementara Benevolence tidak memiliki pengaruh signifikan. Selanjutnya, Komitmen Keagamaan juga berpengaruh positif terhadap Penggunaan Jasa MUA ramah muslim, sementara Ability, Benevolence, dan Integrity tidak memiliki pengaruh signifikan. Temuan ini memberikan wawasan krusial dalam pemahaman faktor-faktor yang memengaruhi kepercayaan dan penggunaan jasa MUA ramah muslim, memberikan landasan bagi pelaku industri kecantikan untuk merancang strategi pemasaran yang lebih efektif dengan memperhitungkan nilai-nilai keagamaan konsumen. Keywords: Komitmen Keagamaan, Trust Mayer Model (TMM), Penggunaan Jasa MUA (Make Up Artist), Generasi Zillenial

The aim of this research is to investigate and analyze the level of religious commitment among female students, considering the influence of attachment styles, identity styles, and family functioning. The research employed the structural equation modeling method. The statistical population consisted of students from Al-Zahra University, with 387 participants selected using non-random available sampling, including 287 single and 31 married individuals.According to the findings of this research, there is a positive and significant relationship between informational, normative, and commitment identity styles with religious commitment, with correlation coefficients of r = 0.283, r = 0.552, and r = 0.396 respectively (p ≤ 0.05). The dimensions of family functioning also show a positive and significant relationship with religious commitment, with a correlation coefficient of r = 0.453. Furthermore, a positive and significant relationship was found between secure attachment style and religious commitment, with a correlation coefficient of r = 0.410. Conversely, avoidant and ambivalent attachment styles exhibit significant negative relationships with religious commitment, with correlation coefficients of r = -0.283, r = -0.254, and r = -0.252 respectively (p ≤ 0.05).Based on these findings, it can be concluded that identity styles and attachment styles have an impact on the level of religious commitment among female students, with family functioning mediating this relationship. ‌Keywords Identity, Attachment, Female Students, Religious Commitment, Family ‌‌IntroductionReligion is a profoundly significant phenomenon with profound effects on human life. Commitment and belonging to religion lead to positive changes in a person's life, including increased life satisfaction, happiness, and overall health.One component closely related to religious commitment is identity styles. Various classifications exist in this regard, with two prominent examples being those of Berzonsky and Marcia. Marcia categorizes identity into four types: achieved, foreclosed, confused, and diffused. Berzonsky, on the other hand, categorizes identity as informational, normative, and diffuse/avoidant.Attachment styles, another aspect investigated in this research concerning religious commitment, originate from attachment theory developed by John Bowlby and Mary Ainsworth in 1992. This theory categorizes attachment into two main styles: secure and insecure. Insecure attachment is further divided into three categories: avoidant, ambivalent, and disorganized (Mamarian et al., 1991).Furthermore, religiosity is believed to enhance family functioning. According to Islamic teachings, an efficient family is one where members are committed to religious beliefs, Islamic laws, and ethics, fostering the nurturing and discovery of individuals' talents. This research aims to investigate the relationships between various attachment and identity styles and their impact on religious commitment, with family functioning serving as a potential mediator. MethodologyThe method used in this research is descriptive correlational structural equation modeling (path analysis). The target statistical population in this research includes students of Al-Zahra University (approximately 9,400 people). A sample of 318 individuals was selected using non-random sampling (availability sampling). The software used for analysis in this research included SPSS 26 and Amos 26. The tools used in this research included the religious commitment questionnaire by Jan-Borzuri, Berzonsky's identity style questionnaire, and Collins and Reed's adult attachment style questionnaire. FindingsBased on the results obtained, the relationship between informational identity style, normative identity style, and commitment identity style with religious commitment is positive, with values of r = 0.283, r = 0.552, and r = 0.396, respectively. These relationships are significant (p < 0.05). However, the relationship between avoidant identity style and religious commitment is not statistically significant (p ≥ 0.05).Furthermore, the relationship between dimensions of family functioning and religious commitment, with a value of r = 0.453, is positive and meaningful. Additionally, the relationship between secure attachment style and religious commitment, with r = 0.410, is positive and significant. On the other hand, the relationships between avoidant and ambivalent attachment styles with religious commitment, with values of r = 0.283 and r = 0.254, respectively, are significant. The negative relationship with r = -0.252 is also significant (p ≥ 0.05). It should be noted that the correlation matrix between the variables is significant at the p < 0.01 level.Based on the results obtained, the direct effect of secure attachment style on family functioning (0.36), avoidant attachment style on family functioning (-0.15), and ambivalent attachment style on family functioning (-0.20) is statistically significant. Similarly, the direct effect of secure attachment style on religious commitment (0.27) and family functioning on religious commitment (0.35) is also significant.Regarding the direct effects of identity styles and commitment on family functioning, it was found that the direct effect of informational identity style and commitment on family functioning was not significant. However, the direct effects of normative identity style and avoidant identity style on family functioning are statistically significant, with coefficients of 0.31 and -0.24, respectively.Moreover, the direct effect of normative identity style on religious commitment (0.47) was found to be significant. Conversely, the direct effects of avoidant and ambivalent attachment styles and commitment on religious commitment were not significant. Non-significant paths were consequently removed from the equation to improve the model fit. In all significant paths, the absolute values of t exceed ±1.96, indicating the significance of these paths. Sobel's test was employed to ascertain the significance of the relationship between the pattern of religious commitment based on attachment style and the mediation of family functioning. ResultIn this research, these two questions were addressed, revealing that avoidant and normative identity styles exert a reverse effect, while others have a direct impact on an individual's religious adherence. Additionally, the secure attachment style plays a direct and indirect role, mediated by family functioning, whereas avoidant and ambivalent attachment styles exhibit a negative and significant relationship solely through mediation by family functioning.Thus, it should be emphasized that the family serves as the most crucial foundation for fostering self-awareness and psychological well-being in individuals. When the family fulfills its function effectively, it enables the individuals it nurtures to experience inner peace, stemming from the family serving as a secure base where their emotional needs can be met.‌ ReferencesAkbari, H. & Abdeyousefkhani, Z. (2014). Examining the relationship between religious commitment and life satisfaction. 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Research about student loyalty, viewed from the perspective of marketing in educational institutions, becomes a primary focus for a university aiming to acquire a competitive edge through the number of students loyal to the institution. This study aims to explore the influence of organizational culture and religious commitment on the level of student loyalty. Although there have been numerous previous studies covering aspects of student loyalty, most of them overlook the roles played by religious commitment and organizational culture as key factors influencing loyalty levels. Therefore, this research is conducted to address gaps in the literature on student loyalty. This research employs a quantitative method and involves students from the Islamic Religious Education Study Program at one of the private Islamic universities in Yogyakarta as the research subjects. Data is collected through surveys using both primary and secondary data. Data analysis is conducted using multiple linear regression. The research findings indicate that the organizational culture does not exert a notable influence on student loyalty, while religious commitment has a significant and positive effect on the degree of student loyalty.

The study aimed to reveal the level of religious commitment and psychological stability among female students at the University of Hafr Al-Batin. It also aimed to investigate the correlation between religious commitment and psychological stability, and the predictive contribution of religious commitment to the level of psychological stability. The descriptive correlational approach was used, and to achieve the objectives of the study, the religious commitment scale prepared by Malibari and Al-Mafarji (2021) was used, and the psychological stability scale prepared by Al-Khazraji (2006) was used. The sample consisted of (413) female students in the Faculty of Arts at the University of Hafr Al-Batin. The results of the study showed that there was a high level of religious commitment and psychological stability among the study sample, and there was a statistically significant positive relationship at the level of significance (0.01) at the level of (0.479) between religious commitment and psychological stability. The result’s predictive ability of the level of psychological stability through the level of religious commitment. The study came out with some recommendations, including paying attention to the role of universities and other educational institutions in promoting religious commitment among students, due to its impact on improving their level of psychological stability. [ABSTRACT FROM AUTHOR]

This study examines how the prosperity gospel has led to an increase in suicide cases in Nigeria. Existing literature has established links between the prosperity gospel and exploitation of the poor, but finding literature that establishes links between the prosperity gospel and suicide is difficult to find. The prosperity gospel preys upon the poor and leads people into suicidal desires for lack of wealth. In Nigeria, the church has consistently continued to base its preaching on prosperity. When congregants see that the promise of provision that the church has been laying emphasis upon is not materializing, they resolve to find any means of ending the controversy. Findings reveal that some of the aphorisms of the Nigerian clergymen include “By next week, month, or year, you shall receive a miracle”, “poverty is a curse”, “I can never be poor”, and “givers never lack.” These aphorisms have made the church members expectant of God’s blessing, and when their poor condition continues, they decide to take their life. In Nigeria, the majority of those who commit suicide have experienced a number of stressful life events in the three months prior to their suicide. This study adopted content and documentary analysis as its research methodology.

Religious commitment is a prominent feature in the lives of many students in Africa. The present study investigated the well-being correlates (emotional well-being, social contribution, and depression) of religious commitment, and compared them across sex. A cross-sectional sample of 471 students from South Africa and Kenya (men = 244; women = 227; with an average age of 22.8 years) completed the Religious Commitment Inventory, Patient Health Questionnaire, Social Well-being Scale, and Mental Health Continuum Short-Form. Structural equation modelling in Mplus was used to estimate direct effects of religious commitment on emotional well-being, social contribution and depression, and comparison across sex. The results showed significant direct effects, attesting to the association of religious commitment with higher emotional well-being and social contribution, and lower depression, with no significant sex differences. In addition to insight into positive and negative intra- and interpersonal well-being correlates of religious commitment, the absence of sex differences shows uniformity in how religious commitment is related to well-being for male and female students. [ABSTRACT FROM AUTHOR]

This paper focuses on the connection between a field of education and national curricula in secondary education and individual religious commitment. This article builds on the idea that formal education is not only meant to transmit knowledge but also to create competencies that involve a combination of knowledge, skills, and social values. Moreover, institutional factors related to an educational system may shape religious commitment by providing opportunities and constrains promoted by a national curriculum. While the competencies approach sheds light on the connection between individual education and religiosity, the contextual approach helps in understanding the relationship between a national curriculum in secondary education and individual religiosity. This paper employs multilevel regression models and tests the research hypotheses using data from the European Social Survey (ESS), rounds 2, 3, and 4, and Eurydice 2013/2014. The results show that the field of education and the percentage of mathematics and sciences studied in secondary education should be taken into consideration when analyzing the connection between education and individual religious commitment. [ABSTRACT FROM AUTHOR]

Suicide is the second leading cause of death in 10–34-year-olds in the U.S. It is vital to identify protective factors that promote resilience in a suicide crisis. Background: This study explored the contributions of religious commitment (RC) and religious service attendance to decreased suicide intent in 18–34-year-olds. Possible moderators were investigated, including church-based social support, pandemic-related faith struggles (PRFS), and moral objections to suicide. Methods: Participants completed an online survey reporting on RC, suicide intent, church-based social support, religious service attendance, PRFS, and moral objections to suicide. Results: In the convenience sample of 451 18–34-year-olds (M = 24.97; 47.23% female), religious participants reported significantly less suicide intent than non-religious participants. RC and moral objections to suicide were more strongly negatively correlated with suicide intent than religious service attendance, but religious service attendance was associated with lower suicide intent in a regression model. Almost four times more religious young adult participants reported PRFS than not, and PRFS was found to moderate the benefits of social support received in their faith communities. Conclusions: It is suggested that professional caregivers use religious service attendance as a straightforward way to assess a possible protective factor for suicidal religious young adults. Professional caregivers may also assess for moral objections to suicide, which may provide simple decision rules in a suicide crisis. The large number of religious young adults reporting PRFS in this study suggests the need for professional caregivers to assess for spiritual struggles, which may confer suicide risk. Because of the interplay of spiritual risks and protections, mental health providers who are unsure of how to address these in therapy may need to collaborate with and make referrals to faith leaders to increase protections and reduce risks in suicidal religious young adults. [ABSTRACT FROM AUTHOR]

This study aims to determine the effect of strength-based parenting and religious commitment on students' character strengths mediated by positive affect. This study uses quantitative methods. The sampling technique was a non-probability and purposive sampling technique. The subjects of this study were 484 students of Senior High School X. The scale used is VIA-72, SBP scale, MUDRAS, and NAPAS. Data were analyzed by path analysis technique using Lisrel 8.80. Based on the results of the analysis showed that the model "the influence of strength-based parenting and religious commitment on the strength of students' character is mediated by positive affect" fits the data. Positive affect acts as a mediator for the dimensions of strength-based parenting use, engaging in bodily worship of Allah, and recommended acts except for strength-based parenting knowledge and sinful acts. Parents can start bonding-based parenting by keeping a diary of the strengths their children use on a daily basis, mapping out the strengths of each family member, and asking questions about the strengths their children have.

Moral disengagement in sports refers to the psychological process through which individuals distance themselves from the ethical implications of their actions within the sporting context. This study aims to examine the role of religious commitment between personality traits and moral disengagement and investigate the role of prosocial and antisocial behaviours and moral identity. Student-athletes were recruited from individual and team sports, including football, basketball, handball, volleyball, wrestling, combat sports, swimming, track and field, cycling, badminton, and futsal. We hypothesised that extrovert personality traits directly predict moral identity, religious commitment, and prosocial/antisocial behaviours. Extraversion predicted moral disengagement with the mediation roles of internalisation, symbolisation, religious commitment, and pro- and antisocial behaviours. Our findings provide insights into the complex relationships between personality traits, internalisation, symbolisation, religious commitment, social behaviours, and their impact on moral disengagement. They highlight the importance of considering internalisation, symbolisation, and religious commitment mediating roles in understanding the relationships between extraversion, social behaviours, and moral disengagement. Understanding the complex relationship among these factors can inform the development of tailored interventions that address individual athletes’ needs and characteristics. Our study contributes to the growing body of literature on the psychological underpinnings of ethical behaviour in sports. By elucidating the roles of extraversion, moral identity, religious commitment, and social behaviours in moral disengagement, this research provides a more nuanced understanding of the factors influencing ethical decision-making and behaviour in student-athletes.

Today, adolescents exist in a complex global society, encompassing both its positive and negative aspects, as well as their real-world society. This dual existence is largely attributable to their extensive and prolonged use of media, particularly cyber space and social media platforms. The most significant challenge posed by this situation pertains to the threat of conflicting values and culture. It may initially appear that this challenge, which is both global and ubiquitous, can be addressed through media literacy. The efficacy of media literacy in building resistance against the threats posed by media messages and the necessity to further strengthen or enhance it are crucial considerations. This study aimed to explore the correlation between critical thinking skills and religious commitment with media literacy in a sample of 205 final year high school students. The findings indicated that, based on the multiple regression model, there is a significant correlation between the research variables with a significance level above 0.05 and the adjusted coefficient of determination (0.58) also reveals that the data fits well and the research hypothesis is accepted. Therefore, to enhance the effectiveness of media literacy, critical thinking and the cognitive and value systems can be used as valid approaches. Furthermore, the relationships between the variables in relation to the research's theoretical framework reveal that critical thinking holds a procedural nature, religious commitment possesses a value-based and criterion-based nature, while media literacy embodies a structural nature.Introduction For a considerable period, media literacy has been the primary means of empowering audiences to counteract the threats posed by media messages. Media messages persistently influence every audience in myriad aspects, even affecting their reasoning and logical system by creating both overt and covert connections between data and messages. In contrast, the primary protective response of the audience is automatic data processing. Automatic and involuntary processing acts as the first line of defense against the overwhelming flood of data and information. Consequently, the question arises: is this automatic reaction sufficient?Enhancing the audience's intellectual capacity and their ability to generate meaning in pursuit of truth is achieved through media literacy. This objective is realized through the critical thinking skills and the audience's cognitive system, which encompasses a valid, standard, and valuable set of principles. These two crucial elements form the "face" and "substance" of a person's cognitive structure within the "audience empowerment platform." Both of the aforementioned elements possess an independent nature and are outside the scope of media literacy. In fact, media literacy serves as a structured and flexible framework aimed at standardizing critical thinking skills and methods for evaluating messages with the goal of discovering truth and defense against threats. It also functions as a set of standards and underscores three primary requirements: information diversity, value system, and message analysis system as its fundamental components. These requirements respectively pertain to the enhancement of cognitive domains, the development and reinforcement of a valid value system for the audience, and the skill of message analysis (Masterman, 1980: 21). In essence, these requirements provide the foundation for a secure encounter between the audience and media, in the face of the dense volume of information and threats posed by media. The question arises: what relationship exists between media literacy and the aforementioned two elements, namely critical thinking and the valid criteria of the audience, and how should this relationship be analyzed and interpreted?The central inquiry of this study concerns the relationship between critical thinking and religious commitment with media literacy. Consequently, the subsequent hypotheses were examined:There exists a significant correlation between the level of critical thinking and religious commitment with the level of media literacy.There is a significant relationship between the level of critical thinking and the level of religious commitment.There is a significant correlation between the subscales of critical thinking, religious commitment, and media literacy.MethodologyIn this study, a survey methodology was employed with an explanatory approach and a correlational statistical method. The dependent variable in this research is media literacy, while critical thinking and religious commitment serve as the independent variables. For this study, three quantitative tests were conducted using the scoring method based on the Likert scale:1- Worthington's religious commitment test comprising 10 items with a total score of 50; it has two subscales: intrapersonal commitment and interpersonal commitment.2- Ricketts' critical thinking test with 33 items and a total score of 165, containing three subscales: creativity, maturity, and commitment.3- A media literacy test encompassing 22 items and a total score of 110, spanning five subscales: understanding, awareness, selection, criticalThe research tests were administered to 203 final-year high school students in the fourth educational region of Tehran. To facilitate comparison of the test results, scores were normalized as a percentage. The obtained scores were subsequently evaluated to analyze the subjects' performance. The internal validity of the researcher-developed questionnaire was determined by soliciting the opinions of 35 professors from across the country, utilizing the Lawshe model. This evaluation led to the confirmation of 22 items, demonstrating an overall reliability ratio of 0.36. The reliability of the research questionnaires was assessed through the calculation of Cronbach's alpha using SPSS software. The resulting Cronbach's alpha for media literacy, critical thinking, and religious commitment were 0.88, 0.85, and 0.94 respectively, indicating satisfactory reliability across all three variables in this study.DiscussionIn line with the cognitive theory of media literacy, audience intelligence and their ability to control optimally hinge entirely on cognitive growth and development in various domains. These domains encompass a hierarchical progression, from the lowest to the highest level. The standards, requirements, and key principles of media literacy function as a structured, standardized system to guide practical patterns of analysis and reasoning. Subsequently, while critical thinking is widely regarded as an established scientific discipline in its own right, it can be effectively integrated within the framework of media literacy's structure, prerequisites, and standards. This integration serves to enhance the recognition and promotion of the effectiveness of media literacy. Alternatively, the social theory of media literacy holds that media literacy cannot exist independently and detached from the social and institutional structures of the society in which it functions. Hence, beyond media literacy and critical thinking, it is imperative to give due consideration to possessing a cognitive system rich in "reference values and criteria". Such a system should align with the social structure of the audience and uphold the principle of "shared meaning-making" in media literacy.ConclusionsThe outcome of the hypothesis test in this research reveals that critical thinking bears a stronger association with media literacy compared to religious commitment. This finding emphasizes the importance of applying the principles and rules of critical thinking skills to augment the effectiveness of media literacy. Additionally, the values accepted by the audience exhibit a direct and relatively strong relationship with media literacy, regardless of the general and partial divergences among them. It is likely that the relatively weaker relationship observed between religious commitment and media literacy, in contrast to the association with critical thinking, reflects the absence of a robust and inherent value system within the structure of media literacy. This absence may impede the reliance on a standard value system for the study and analysis of media literacy.Each subscale of religious commitment, along with the total score, displayed a direct correlation with media literacy in this study. The degree of correlation exhibited between the subscales of religious commitment (intrapersonal commitment and interpersonal commitment) and media literacy indicated that the weakest intensity of the relationship revolved around the subscale linked to awareness. Consequently, the Pearson correlation coefficient between the specified subscales and the subscale of awareness of hidden objectives in media literacy equates to 0.11 and 0.07, respectively, which corresponds to weak and insignificant correlations. Moreover, the findings of the tests reveal that the weak relationships of these subscales are associated to aspects that rely on active and volition-based training. These concerns pertain to cognitive domains and awareness that is contingent upon the learning process. Aspects such as possessing knowledge of principles, familiarization with methods, rules, and standard doctrines, might not appear plausible without systematic training and instruction, as acquiring knowledge and expertise spontaneously seems implausible.

Despite global students' mental health problems being prevalent, adequate attention and resources to treat mental health problems are still lacking. Meanwhile, several studies found that religious commitment and gratitude can play an essential role in addressing the issue of mental health problems. This study explored religious commitment to promote mental health and gratitude as moderating variables to address this gap. This study used the Brief Scale of Mental Health 12, the General Mental Health Questionnaire (GHQ-12), the Gratitude Resentment and Appreciation Test (GRAT), and the Religious Commitment Inventory (RCI–10) scales. Data were taken from 320 students of four state Islamic Universities in East Java, Indonesia. This study utilized descriptive and regression analysis techniques. The result of the data analysis demonstrated three main findings as follows. First, the students had a high level of mental health. Second, religious commitment positively affected mental health. Third, gratitude could become a variable that strengthens the relationship between religious commitment and mental health. Research implication in education is attempting to improve mental health among students not merely on the religious commitment but also on emphasizing systematic ways to develop gratitude in students' daily lives as a moderator that plays a role in maintaining the relationship between mental health and religious commitment. This study was based solely on a quantitative approach; therefore, a mixed-method model is recommended for further investigation to understand the process of improving mental health through religious commitment and students' gratitude better.

This comprehensive study explores the intricate relationship between religious beliefs and pandemicrelated suicidal intent in the context of the COVID-19 pandemic. As the pandemic continues to exert a profound impact on global mental health, understanding the role of faith in mitigating or exacerbating suicidal thoughts becomes increasingly crucial. Using a mixed-methods approach, including quantitative surveys and qualitative interviews, this research investigates the experiences of individuals from diverse religious backgrounds and geographic locations. The findings of this study reveal a nuanced picture of the interplay between religious beliefs and pandemic-related suicidal intent. While many participants reported that their faith provided comfort and hopes during these challenging times, others faced spiritual crises or doubt that heightened psychological distress. Active engagement with religious communities and access to mental health resources within these communities emerged as significant factors influencing the relationship between religious beliefs and suicidal intent. This study highlights the need for healthcare professionals, clergy, and community leaders to collaborate in offering holistic support to individuals navigating the complex intersection of faith and mental health during the pandemic. Recognizing the diverse experiences of individuals and addressing the specific challenges they face is essential in developing targeted interventions and fostering compassionate care. As the COVID-19 pandemic continues to impact mental health worldwide, this research contributes valuable insights into the role of religious beliefs in shaping mental well-being during times of crisis. [ABSTRACT FROM AUTHOR]

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Various studies conclude that religion influences psychological well-being, including the formation of the meaning of one's life. This study aims to determine the extent of the influence of religious commitment and attachment to God with the meaning of life in adult Muslims. This study uses a quantitative approach, with 312 samples and uses 3 adaptation instruments from The Religious Commitment Inventory (RCI-10), The Attachment to God Inventory (AGI), and the Meaning in Life Questionnaire (MIL), which are then processed by descriptive statistics and correlation and regression techniques. The results show that 56.1% of the sample has a high religious commitment, while commitment to God has two dimensions: avoiding intimacy, where 53.5% of the sample was on the high scale and the dimension of anxiety about abandonment, where 87.2% lied on the low scale. In the meaning of life variable, 54.2% of the sample has a meaning of life on a high scale. There is a significant relationship between religious commitment to the meaning of life and attachment to God with the meaning of life. It can be concluded that religious commitment and attachment to God affect the meaning of one's life. Even though, Religious commitment has a greater influence on the meaning of life, which contributes 24.3%, while attachment to God only contributes 1.7%. The limitation in this study is that the instrument of attachment to God uses a general instrument that applies to all religious, so it is recommended for further research to use and develop an instrument of attachment to God that specifically refers to Islamic characteristics.

Background: Impulsivity is associated with suicidal acts and ideation, whereas higher religious commitment has been identified as a potential protective factor linked to lower suicidal ideation. Objectives: We examined the extent to which higher religious commitment is associated with lower suicidal ideation and whether religious commitment modifies the relationship between impulsivity and suicidal ideation. Methods: Adolescent and young adult males, with a prior history of suicidal act and ideations, completed standardized questionnaires [i.e., Beck Scale for Suicidal Ideation (BSS), Barratt Impulsivity Scale-II (BIS-II), Depression Anxiety Stress Scale (DASS), and Religious Commitment Inventory-10 (RCI-10)], to assess impulsivity, suicidal ideation, distress, and religious commitment. Regression and mediation analyses were performed to investigate the relationships among impulsivity, religious commitment, and suicidal ideation. Results: Of the 747 study participants (mean age 18.8 years, SD = 4.1), 151 (20.2%) had a history of suicidal acts and 177 (23.7%) had a history of suicidal ideation. Non-planning impulsivity (predictor) was inversely associated with religious commitment (r = -0.33, p < 0.01), and religious commitment (mediator) was inversely related to suicidal ideation (outcome) (r = -0.32, p < 0.01). These findings remained statistically significant when controlling for either religious commitment or non-planning impulsivity, as appropriate. Higher religious commitment reduced the association between non-planning impulsivity and suicidal ideation (p < 0.01). Conclusion: The findings highlight the potential for cultivating spirituality to buffer against higher suicidal ideation, and thus could be considered as an additional therapeutic strategy for individuals with higher levels of impulsivity and co-morbid suicidal ideation. [ABSTRACT FROM AUTHOR]

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BackgroundImpulsivity is associated with suicidal acts and ideation, whereas higher religious commitment has been identified as a potential protective factor linked to lower suicidal ideation.ObjectivesWe examined the extent to which higher religious commitment is associated with lower suicidal ideation and whether religious commitment modifies the relationship between impulsivity and suicidal ideation.MethodsAdolescent and young adult males, with a prior history of suicidal act and ideations, completed standardized questionnaires [i.e., Beck Scale for Suicidal Ideation (BSS), Barratt Impulsivity Scale-II (BIS-II), Depression Anxiety Stress Scale (DASS), and Religious Commitment Inventory-10 (RCI-10)], to assess impulsivity, suicidal ideation, distress, and religious commitment. Regression and mediation analyses were performed to investigate the relationships among impulsivity, religious commitment, and suicidal ideation.ResultsOf the 747 study participants (mean age 18.8 years, SD = 4.1), 151 (20.2%) had a history of suicidal acts and 177 (23.7%) had a history of suicidal ideation. Non-planning impulsivity (predictor) was inversely associated with religious commitment (r = −0.33, p

The current study aims to confirm the relationship between some psychological variables with resilience in a sample of breast cancer patients, by checking resilience extent degree of link with some of these factors, which were represented in our study in both the degree of perceived social support and the degree of religious commitment، The sample of the study included 66 cases which were selected from the Hospital of Constantine, and we relied on three scale tools which are the resilience scale, the perceived social support scale, and religious commitment scale. The study concluded that having resilience for women with breast cancer is associated with the existence of a statistically function relationship with both perceived social support and the degree of religious commitment. [ABSTRACT FROM AUTHOR]

Religion is among the determinants of human beliefs and values in various societies, shaping people's behaviours in a range of life aspects, including the workplace. In view of the influence of religion in Malaysia, this issue becomes highly significant. With regard to the profound impact of religion on creating individual and collective behaviours, the present study aims to investigate the effects of religious behaviours (RBs) on organisational commitment (OC) among Malaysian healthcare workers (HCWs) in 2022, by a survey method implemented using standardised questionnaires for data collection. The statistical population comprised of 2500 HCWs from 10 hospitals in Kuala Lumpur, Georgetown and Malacca, Malaysia, selected by the simple random sampling among the Muslim staff. The data analysis was further fulfilled using the AMOS software package for structural equation modelling (SEM). In general, the study results demonstrated a significant and positive relationship between RBs and OC among Malaysian HCWs (p-value = 0.84, t-statistic = 6.50). Contribution: As demonstrated by the study results, it is possible to inspire OC among employees through strengthening RBs and take advantages of the results. Thus, RBs shown by employees can definitely bring positive results to organisations; therefore, OC in Malaysian HCWs improves. [ABSTRACT FROM AUTHOR]

Religion is among the determinants of human beliefs and values in various societies, shaping people’s behaviours in a range of life aspects, including the workplace. In view of the influence of religion in Malaysia, this issue becomes highly significant. With regard to the profound impact of religion on creating individual and collective behaviours, the present study aims to investigate the effects of religious behaviours (RBs) on organisational commitment (OC) among Malaysian healthcare workers (HCWs) in 2022, by a survey method implemented using standardised questionnaires for data collection. The statistical population comprised of 2500 HCWs from 10 hospitals in Kuala Lumpur, Georgetown and Malacca, Malaysia, selected by the simple random sampling among the Muslim staff. The data analysis was further fulfilled using the AMOS software package for structural equation modelling (SEM). In general, the study results demonstrated a significant and positive relationship between RBs and OC among Malaysian HCWs (p-value = 0.84, t-statistic = 6.50). Contribution: As demonstrated by the study results, it is possible to inspire OC among employees through strengthening RBs and take advantages of the results. Thus, RBs shown by employees can definitely bring positive results to organisations; therefore, OC in Malaysian HCWs improves.

Tourists frequently engage in social comparison to track their success or assess their relative self-worth. Although the link between social comparison and travel behavior is evident in the marketing and tourism literature, the effect of social comparison orientation (SCO) on outbound travel intentions and its interplay with travel motivation, especially among religious or spiritually conscious tourist segments, remains unclear. Drawing on social comparison theory and the Stimuli-Organism-Response (S-O-R) framework, this study developed a conceptual model to examine the role of SCO, travel motivations, and religious commitment (RC) in shaping tourists' outbound travel intentions. This study adopted convenience sampling to collect survey data (n = 469) from Brunei Darussalam. The proposed model was tested using structural equation modeling (SEM) and multiple-group analysis (MGA) in AMOS 23.0 software. Findings revealed that SCO significantly affects intentions to travel abroad. This further demonstrates that push and pull factors of travel motivation mediate the SCO's effect on travel intentions, while tourists' religious commitment moderates the effect of SCO on overseas travel intentions. This study extends prior works on tourism marketing and the S-O-R framework by demonstrating how SCO influences tourists' responses to international tourism through travel motivation. It offers a unique understanding of the role of SCO on international travel behavior (symbolic or status-oriented consumption) from the perspective of religious influence. Theoretical and managerial implications and future research areas are also discussed. [ABSTRACT FROM AUTHOR]

This paper investigates the relative effect of re-enforced tax ethics education (RTEE), religious commitment and professional experience on ethical decision-making (EDM). Survey data from 356 tax accountants were analysed using the partial least square structural equation modelling technique. The study found that intra-religious commitment predicts EDM, but inter-personal religious commitment does not predict EDM. Further, all three examined variables concurrently influence EDM, but RTEE is the most influential EDM variable. The findings of this study should energise tax practice organisations to re-enforce tax ethics education among their officers and guide the assignment of officers to ethically sensitive tax engagements. The paper contributes to Kant’s theory of morality.

Previous research concerning religiosity and consumer behaviors highlights that consumers are possibly affected by religion in areas such as life satisfaction, faith, ethics, and materialism. Analysis, however, has yet to develop a systematic framework that examines the effects of particular religious commitments on consumer behaviors, such as life satisfaction, ethical decisions, and intentions of loyalty, which is the main incentive for us to conduct this research. This study which takes into account Catholic affiliation in the Vietnamese context intends to develop the literature on the relationship between religiosity and consumer behaviors. Specifically, aiming to explore potential mediators in the interrelationship between religious commitments and customer loyalty intentions at convenience stores, the research incorporates ethical judgements and life satisfaction. The Structural Equation Modeling method is utilized to analyze the surveyed data from 388 Catholics for hypothesis testing. According to the tested results, satisfaction with life plays a significant mediating role in the relationship between religious commitments and customer loyalty. On the other hand, ethical judgements serve as an important mediator that considerably enhances the impact of intrinsic religiosity on consumer loyalty. The findings also provide an insightful view of the sociology of religion regarding business enterprises.

Suicide is the second leading cause of death in 10–34-year-olds in the U.S. It is vital to identify protective factors that promote resilience in a suicide crisis. Background: This study explored the contributions of religious commitment (RC) and religious service attendance to decreased suicide intent in 18–34-year-olds. Possible moderators were investigated, including church-based social support, pandemic-related faith struggles (PRFS), and moral objections to suicide. Methods: Participants completed an online survey reporting on RC, suicide intent, church-based social support, religious service attendance, PRFS, and moral objections to suicide. Results: In the convenience sample of 451 18–34-year-olds (M = 24.97; 47.23% female), religious participants reported significantly less suicide intent than non-religious participants. RC and moral objections to suicide were more strongly negatively correlated with suicide intent than religious service attendance, but religious service attendance was associated with lower suicide intent in a regression model. Almost four times more religious young adult participants reported PRFS than not, and PRFS was found to moderate the benefits of social support received in their faith communities. Conclusions: It is suggested that professional caregivers use religious service attendance as a straightforward way to assess a possible protective factor for suicidal religious young adults. Professional caregivers may also assess for moral objections to suicide, which may provide simple decision rules in a suicide crisis. The large number of religious young adults reporting PRFS in this study suggests the need for professional caregivers to assess for spiritual struggles, which may confer suicide risk. Because of the interplay of spiritual risks and protections, mental health providers who are unsure of how to address these in therapy may need to collaborate with and make referrals to faith leaders to increase protections and reduce risks in suicidal religious young adults.

In this prospective study of US adults with chronic illness (n = 302), we examined the associations of subjective suffering and religious/spiritual (R/S) resources (i.e., religious coping, religious commitment, and spiritual fortitude) with the subsequent experience of R/S struggles. Using a rigorous analytic approach that involved adjusting for numerous covariates and prior values of all exposures and the outcome assessed in Wave 1, we found that suffering assessed in Wave 2 was associated with an increase in subsequent R/S struggles assessed 3 months later (Wave 3). There was modest evidence suggesting that religious commitment and spiritual fortitude (but not religious coping) moderated the association between suffering and subsequent R/S struggles, such that there was a stronger positive association between suffering and R/S struggles at higher levels of each moderator. This study provides preliminary evidence that R/S struggles may be commonly experienced by those with high religious engagement in the face of suffering. [ABSTRACT FROM AUTHOR]

Abstract: This research aims to analyze the impact of spiritual well-being and religious commitment on customer satisfaction. And spiritual well-being, religious commitment, and customer satisfaction to customer loyalty. This research was quantitative with multiple linear regression. The data in this research was primary data with 165 banking customers. The sampling technique was non-probability sampling. The result of the research shows that There was a positive and significant effect of spiritual well-being and religious commitment to customer satisfaction. In addition, customer satisfaction has a positive and significant effect on customer loyalty. Another result shows spiritual well-being and religious commitment have a positive and significant effect on customer loyalty. This study provides information to sharia bank management to pay attention to religious and non-religious factors. For example, social, economic, educational, environmental, cultural factors, the magnitude of profit-sharing, completeness of facilities and infrastructure, and the sophistication of facilities such as ATMs, internet banking, and m-banking are considered in consideration finding customers. These factors contribute very dominantly to determine the level of satisfaction and loyalty of customers. Abstrak: Tujuan dari penelitian ini adalah untuk menguji pengaruh spiritual well-being dan komitmen agama terhadap kepuasan nasabah. Serta pengaruh spiritual well-being, komitmen agama dan kepuasan nasabah terhadap loyalitas nasabah. Jenis penelitian ini adalah kuantitatif dengan regresi linear berganda. Data dalam penelitian ini berupa data primer dengan 165 responden nasabah perbankan. Teknik pengambilan sampel dilakukan dengan menggunakan metode non probability sampling. Hasil penelitian ini menunjukkan bahwa adanya pengaruh positif dan signifikan spiritual well-being dan komitmen agama terhadap kepuasan nasabah. Pengaruh kepuasan nasabah terhadap loyalitas nasabah adalah positif dan signifikan. Selain itu pengaruh spiritual well being dan komitmen agama terhadap loyalitas nasabah adalah positif dan signifikan. Penelitian ini memberikan informasi kepada pihak manajemen bank syariah untuk memperhatikan faktor keagamaan serta non keagamaan, misalnya, faktor sosial, ekonomi, pendidikan, lingkungan, budaya, besarnya bagi hasil, kelengkapan sarana dan prasarana serta kecanggihan fasilitas seperti ATM, internet banking, m-banking sebagai pertimbangan dalam mencari nasabah, karena faktor ini memberikan kontribusi yang sangat dominan untuk menentukan tingkat kepuasan serta loyalitas nasabah.

Considering the changing face of today’s business environment and the importance of corporate social performance evaluation along with adherence to religious teachings, studies on how social organisations affect societies, mainly Islamic ones, have received much attention in recent years. Corporate social responsibility (CSR) here represents the wide variety of activities, volunteered by business owners and investors as the effective members of societies. In fact, it refers to the duties and responsibilities undertaken by organisations in order to maintain and help their affiliated societies. Adherence to religious components has been further introduced as one of the factors shaping the mode in which people interact in the workplace and social groups. Therefore, this study aimed to investigate the role of religious commitment in social responsibility in Iraq as an Islamic nation. For this purpose, a total of 2500 Muslim employees, working in 75 service organisations (i.e. finance, accounting, insurance and education), were selected as the statistical population in 2022. The data were also collected by standardised questionnaires and then analysed using the Statistical Package for the Social Sciences (SPSS) and Linear Structural Relations (LISREL) software packages. The study results demonstrated that employees’ religious commitment could play a significant positive role in enhancing social responsibility in the organisations concerned (p = 0.28, t = 2.95). Contribution: The study results revealed that managers can take advantage of the positive outcomes of religious commitment in their affiliated organisations by strengthening its components in employees. The positive effects of bolstering religious commitment and social responsibility can thus attract more investors outside organisations and consequently meet employee satisfaction, which deserves greater emphasis in all societies, particularly Islamic ones.

The normative value of, and the extent of popular engagement with, different forms of commitment differ across Christian religious traditions, but studies often show women and older people exhibiting greater religiosity in their behavior and belief. Using a multidimensional approach to religious commitment, this study uses a new survey to provide an in‐depth assessment of Catholics in Britain. It finds that younger cohorts show greater involvement in some aspects of commitment and that there is very limited evidence for gender differences. Family religious socialization plays a key role in patterns of commitment relative to the weak impact of schooling. Two potential explanations for this counterintuitively positive "youth effect" seen among British Catholics are offered: "survivor bias" and a "creative minority" effect. The study provides an important contribution to understanding how Catholics in Britain engage with their faith and mediate processes of secularization. [ABSTRACT FROM AUTHOR]