Muslim Adolescents Research Articles

Religious Learning Environments of Austrian Muslim Youth: An Empirical Analysis of Religious Educational Processes

In recent decades, Islamic education and the religiosity of young Muslims have received considerable attention in academic research in German-speaking countries. However, an analysis of the different learning environments of religious education and their respective significance has yet to be carried out so far. Using Austria as an example, this paper explores these different processes of religious education among Muslim adolescents. Based on qualitative guided interviews, the experiences and learning processes in the family, in the mosque, in the school, and online are depicted from the learners’ perspective. In this way, this paper assigns Muslim adolescents a constitutive role in the analysis. In this context, we discuss how the understanding of education, pedagogical approaches, and person-centredness differs in the learning environments of Muslim religious education.

Positive and Negative Excesses of Online Games among Muslim Adolescents in Tanah Datar, West Sumatra

<p>This study aims to determine the factors and impact of online games on the behavior of Muslim adolescents in Jorong Tabek, Tanah Datar District, West Sumatra. The field methods used in this qualitative research were observation, interviews, focus group discussions, and the informants' documentation, which were determined by purposive sampling. The theoretical perspective of this research uses structural-functional and hipper-reality. The results of this study indicate that online games have negative and positive impacts on Muslim adolescents. For informants, online games have a positive impact because they are a medium of entertainment, relieve boredom, spend time, enrich friendships, and help them increase their English vocabulary. On the other hand, the informants also admitted that online games impacted negligence in performing prayers and other religious activities such as wirid and tadarus during Ramadan, negligence to studying, forgetting to eat, ignoring parents' words, and saying harsh words up to physical violence. The triggering factors that caused the informants to choose to play online games were boredom, lack of facilities and infrastructure to channel their hobbies, and the fact that the online game was currently viral.</p>

Educational Intervention on Character Gradation of Digital Muslim Adolescents According to Al-Qur'an Surah Adz-Dzariyat Verse 56.

Education is the recognition of the truth that carried out by individuals, especially adolescent through formal, non-formal education and learning activities. The educational process that has the most influence on individual adolescents is the family, school, and community. The target of a life-long noble life can be achieved if Muslim youths able to get education that is right, appropriate, and in accordance with Islamic law so that all the knowledge they acquire always applies and maintains good morals which in the world of education are known as noble character. Guidance and training activities that take place inside and outside educational institutions play a role in accommodating the experiences of programmed Moslem adolescent aimed at optimizing self-efficacy appropriately. The basic problem in education that able to intervene in the formation of the character of young Muslims in the all-digital era like today is digitalization itself. This fundamental problem of digitalization will determine how Muslim adolescents will be in the future. Right and appropriate character education is very important to be applied in the lives of modern Muslim adolescents to find identity, overcome emotional instability, as well as anxiety and instability in asserting what is the chosen principle of life. This research is a scientific work which presents a discussion with reference to the library research method. The research object uses library data in the form of books as a data source, the holy book of the Koran surah adz-Dzariyat verse 56, and the subjectof the case is digital Muslim adolescent. The purpose of this research is to find educational interventions in shaping the character of the millennial Muslim generation who are actively involved in digitalization and are responsible as God-fearing servants in the perspective of the Qur’an surah adz-Dzariyat verse 56.

Transition to Fatherhood Among Muslim Adolescents in Thailand: A Grounded Theory

To explore the process of becoming a first-time father in Thai-Muslim adolescents. The transition to fatherhood among Thai-Muslim adolescents is a critical life event. The process of the transition is often not clearly understood. In-depth interviews with 14 Thai-Muslim adolescent fathers. Data were analyzed using constant comparative method. “Breaking free of worry and embracing fatherhood with joy” is the central, integrating theme. Male adolescents experience the following three phase process to prepare themselves for fatherhood. In phase one, the adolescents are worried about the impact of becoming a father. Their response is a mixed feeling of fright, stress, fear about a burden on their parents, and indignation at being told they are too young to be fathers. In phase two, male adolescents accept the onset of pending fatherhood and try to confront it. The adolescent fathers apply three strategies through the first two phases: facing the reality, accepting the role of an adolescent father, and modifying their behavior. In phase three, the adolescents actively undertake the transition to shoulder the burdens, responsibilities, and joys of fatherhood. The findings provide additional knowledge and contribute significantly to health care professionals promoting continuity care for first-time adolescent fathers.

Driving Factors for Having the Feeling of Resentment towards God among Muslim Adolescents: Its Phenomena and Solutions

The article aims to study the causes that lead to the development of Misotheism (a sense of resentment or embitterment towards God or theistic belief in general) among Muslim adolescents. Previous studies have tackled the issue from its atheist phenomenon without investigating its causes. Therefore, the study focuses on the phenomenon of resentment and embitterment towards God, its driving factors in initial stages and its evolution into atheism among Muslim teenagers. The research highlights the importance of defending against malicious attempts from the critics of Islam who are engaged in efforts that result in severe harm to the psychology of Muslim youth everywhere. The study uses qualitative methods in which library research, method of analysis and observation are applied. The finding shows that there are three main factors that lead to this phenomenon; namely: psychological, social and cognitive causes. The psychological causes for the rebellious behavior among youth are mainly due to family breakdown. As for the social causes, they are owing to the rigidity of customs and traditions in the name of religion, Islamophobia, social injustice, and the excessive veneration of people and promotion of narcissistic behavior, while the cognitive reasons are embedded in the problem of life challenges, addictions, and social evils. The study also proposes some practical solutions for the issues discussed.

ISPAD Clinical Practice Consensus Guidelines 2022: Ramadan and other religious fasting by young people with diabetes.

ISPAD Clinical Practice Consensus Guidelines 2022: Ramadan and other religious fasting by young people with diabetes.

SKALA KEBAHAGIAAN REMAJA MUSLIM

This study was designed to create a psychological measuring instrument with a variable of happiness in Muslim adolescents named the “Muslim Youth Happiness Scale” (MYHS). Questionnaires were given to 114 participants who met the characteristics of adolescent boys or girls aged between 12-24 years. The research method used is the construction method of psychological measuring instruments (psychometry). The item scale is built by 5 item makers by creating each scale. The initial points are then recapitulated and internal constructors are eliminated with a total of 14 people consisting of psychology students, psychology study program lecturers, and psychology. The results of this study are a psychological scale consisting of three aspects with 18 items, where each aspect contains 9 items with 3 items per indicator. This aspect consists of Past Positive Emotions, Present Positive Emotions, and Future Positive Emotions. Aiken's V and Cronbach's Alpha scores on the scale are 0.68-0.93 and 0.838, respectively. This adolescent happiness scale shows the reliability and validity of the content which is quite good for assessing happiness in Muslim adolescents. The abbreviated version of the Muslim adolescent happiness scale developed and validated in this study can be used to measure the happiness of Muslim adolescents in the community and other research areas.

The Impact of Beta (ß) Value in Measuring Social Learning Influence on The Behaviour of Muslim Adolescents

Social learning factor is a reflection of the numerous existing social environment factors. It exists in the environment together with human’s internal natural process and it may significantly affect human’s behavioural development. The impact can occur directly or indirectly. A human being will be found different based on the environment in which he or she is. Whoever finds himself in an environment and education that helps him towards goodness, then he is more likely to be a good group and vice versa. Therefore, a good environment is necessary to produce good morals. Now the development of the industrial revolution 4.0 dominates everything and also affects Muslim children in their social environment. This study focuses on the dominant factors in social learning which influence the behaviour of Malaysian adolescents. Five social environment factors are identified as being significant in the development of the adolescents’ behaviour; they are: parents, peers, teachers, artistes and school culture. This study which employs both quantitative method and survey involves 16-year-old respondents totalling 1504 from all over peninsula Malaysia. Data from this study are analysed both descriptively and statistically with the mean, standard deviation and double regression at (p<0.05). Results from the double regression analysis showed that the most dominant factor in moulding the behaviour of the adolescents is peers followed by school culture, parents, teachers and artistes. Even though the artistes’ factor is the least dominant, based on the Beta value, it may negatively affect the behavioural development compared to other social environment factors. Keywords: Beta value; social learning; Islamic education; behaviour; Muslim adolescents

Peer Relationships and Indonesian Muslim Adolescents' Religiosity and Religious Coping: Selection and Influence.

The religious similarity of adolescents and their friends can arise from selection or influence. Prior studies were limited because of confounds that arose from the ethnic and religious heterogeneity of the samples and the use of cross-sectional designs. SIENA was used in this two-year longitudinal study of 825 Indonesian Muslim high school students (445 girls; mean age = 16.5 years) to assess peer selection and influence as these pertained to religiosity and religious coping. The analyses yielded significant influence but not selection effects for both religiosity and religious coping. This study is an important methodological advance over prior research and although limited by correlational data, nevertheless, provides evidence that adolescents influence their peers' religiousness.

SELF-EFFICACY AND SELF-REGULATION WITH ACADEMIC PROCRASTINATION IN MUSLIM ADOLESCENTS DURING THE ONLINE LEARNING PERIOD

This study aims to determine the relationship between self-efficacy and self-regulation with academic procrastination in Muslim adolescents during online learning. The research method used in this research is correlational quantitative. The subjects of this study were Muslim adolescents in one of the public high schools in Palembang. The sample of this study was 298 people taken by quota sampling technique. The instruments used are the self-efficacy, self-regulation, and academic procrastination scale. The results of data analysis with multiple regression analysis (assisted by SPSS version 26) showed that there was a significant relationship between self-efficacy and self-regulation with academic procrastination in online learning (Y = 237.034 + - 0.427X1 + - 0.241X2); (p<0.05) so that the research hypothesis is accepted with the effective contribution of X1 and X2 simultaneously on academic procrastination by 27%, while other variables outside this study influence the remaining 73%. Self-efficacy and self-regulation were negatively and significantly associated with academic procrastination in online learning (rx1 = -0.420; rx2= -0.400; p<0.05). It means that when the level of self-efficacy and self-regulation is high, the level of academic procrastination tends to be below. Conversely, when the level of self-efficacy and self-regulation is low, the level of academic procrastination tends to be high.

The difficult search for belonging for Canadian-born Ismaili Muslim adolescents in Toronto, Canada

There is a growing body of research examining the prejudice and discrimination experienced by Muslim youth in Canada. This article explores the narratives of feeling excluded and misunderstood articulated by 8 Canadian-born Shia Ismaili Muslim youth (aged 14-17). Drawing on a psycho-social theoretical framework, I speculate that youth utilize a “happiness defense”: a term that denotes their portrayal of being a “good immigrant” or happy subject who is grateful to Canada for giving them a home. My analysis looks behind the scenery of the happiness defense to examine deeper dynamics such as discomfort, difference, and anxiety as youth seek to find a place of belonging in Canada. Underneath the happiness defense, I speculate about the anxiety of hybridity that is linked to feelings of not belonging. The implications of these findings will be helpful for policy makers, educators, community workers, and adults who work with adolescents.

Psychosocial problems among adolescents in Urban Slums

The adolescent psychosocial development is the process through which the dependent child becomes a self reliant adult. A large number of adolescents suffer from psychosocial problems and many of these problems are of transient in nature and are often not even noticed. The objective of the study was to find out the prevalence of psychosocial problems among adolescents. A cross-sectional study was conducted in MGR Nagar, Tiruchirappalli, Tamil Nadu. The study group comprised of 50 adolescents, selected by multistage stratified random sampling. Data was collected on a pre-designed and pre-tested questionnaire by interviewing the adolescents and was subsequently analyzed by using suitable statistical package. Anxiety was maximum in adolescent boys whereas conduct disorder was found to be maximum in adolescent girls. Majority of late adolescent boys were attributed to substance abuse. Anxiety was found to be the commonest problem among adolescent males in all religions. Educational difficulties were maximum among Muslim adolescents. The problems per subject (with psycho-social problems) were more in adolescent boys and girls having joint family. None of the class I adolescent girls claimed to have any educational difficulties. A holistic approach to underlying causes of psycho-social problems of adolescents should be undertaken.

Religiosity and positive religious coping as predictors of Indonesian Muslim adolescents’ externalizing behavior and loneliness.

Religiosity and positive religious coping as predictors of Indonesian Muslim adolescents’ externalizing behavior and loneliness.

Religious Identity and Psychological Well-being: Gender Differences Among Muslim Adolescents

The objective of the research was to explore the impact of religious identity on the psychological well-being of Muslim adolescents, as well as examine the effect of gender difference on their religious identity. The sample was from Karachi, Pakistan, and was comprised of 250 individuals (146 women; 104 men) between the ages of 16 to 19 years. The Religious Identity Scale (Ayub, In Press) and Psychological Well-Being Scale (Ryff, 1989) were used. The findings revealed the impact of religious identity on the psychological well-being among Muslim adolescents (R2 = .416, F (176, 836) = 13.298, p < .000). The results further suggested gender differences in religious identity (t = -5.318, df = 248, p ?.05), environmental mastery (t = -8.727, df = 248, p ?.05), positive relationship with others(t = -12.375, df = 248, p ?.05), autonomy (t = -3.749, df = 248, p ?.05), personal growth (t = -4.572, df = 248, p ?.05), self-acceptance (t = -5.466, df = 248, p ?.05), and purpose in life (t = -9.687, df = 248, p ?.05). This study is therefore significant in demonstrating the contribution of religious identity to well-being. Finally, the findings of this study may be useful for policy makers, researchers, psychologists, and educational institutes in promoting clarity in concept about religious identity, which may ultimately improve the psychological well-being of adolescents.

Muslim Adolescent Mental Health in Australia: A Cross-Cultural Comparison of the Risk of Developing Clinically Significant Psychological Problems

This study explores the risk of developing clinically significant social, emotional, and behavioural problems among Muslim adolescents living in Australia compared to the general adolescent population living in Australia. A descriptive, cross-sectional, and exploratory survey of 12–17-year-old students across three Islamic schools in New South Wales was conducted. The Strengths and Difficulties Questionnaire (SDQ) was used to measure the risk of developing clinically significant social, emotional, and behavioural problems. Six hundred and thirty-two students (261 males, 371 females), at a response rate of 48%, were recruited via collaborations with three Islamic schools, and children were invited to participate if their parents did not object in writing to their child’s participation. Overall, when compared to the general adolescent community sample, Muslim adolescents did not report a significantly higher proportion in the top 10% (i.e., abnormal range) for total difficulties, emotional problems, conduct problems, and peer problems, but did report a significant difference for hyperactivity/inattention problems (18.4% vs. 13.8%). Furthermore, Muslim adolescents (29.0% vs. 23.7%) reported a significantly higher proportion of scores in the top 20% (i.e., borderline range). These differences were explained by Muslim females aged 11–15 years higher hyperactivity (15.1% vs. 11.4%) and total difficulties (31.8% vs. 24%), as younger males and older males and older females showed no difference on any scale. Specifically, Muslim females aged 11–15 years reported a significantly higher proportion of scores in the abnormal ranges for total difficulties (14.3% vs. 9.8%), emotional problems (17.6% vs. 12.6%), and conduct problems (11.2% vs. 7.5%) and marginally for hyperactivity. Muslim females aged 11–15 years may demonstrate higher rates of clinically significant problems and are at a substantial higher risk of developing clinically significant emotional and conduct problems when compared to their age-related female adolescent peers. A review of the current child and adolescent mental health and community services is required to determine if this risk to Muslim females aged 11–15 years in Australia is being mitigated and their needs are being met.

Islamic Sexual Education: Necessity for Imparting Sexual Modesty

In the world today there is a perennial controversy about teaching sexual education among adolescents, as some have said teaching it is a taboo and some said teaching it will be beneficial to adolescents. Consequently, this causes a dilemma and confusion in the mind of some Muslim adolescents. Therefore, it is necessary to solicit information from the experts in the area of Muslim experts in the area, about their awareness of the issue of sexuality and their view on it. Hence, this study wishes to explore the appropriate ways and methods of introducing and teaching sexuality education from the Islamic perspective. Based on this, the study embarks on qualitative research where semi structured interviews were conducted on 5 Muslim scholars. The findings from the study reveal that the perception of the Muslim scholars on sex education, is greatly centred on inculcation of sexual purity attitudes, sexual modesty training, understanding limitations that exist between the opposite sexes and preparation for a fulfilling marital life. The present findings are implicated for Islamic curriculum on sexual education especially in this era of social media influx.

Love for Allah and love for self: exploring the connection between religious affect and self-esteem among Muslim adolescents in England

ABSTRACT The connection between religious affect and self-esteem has been supported by a series of studies conducted among Christian or post-Christian samples. The present study extends this research tradition among a sample of 919 self-identified Muslim adolescents (between the ages of 11 and 14 years) attending schools in England. The data demonstrated that, after controlling for personal factors (age and sex) and for psychological factors (extraversion, neuroticism, and psychoticism), there was a significant positive association between the two core variables (religious affect and self-esteem). From the perspective of the empirical psychology of religion this study confirms among a Muslim sample a finding previously recorded among Christian or post-Christian samples.

Different Relations of Religion and Mental Health

Abstract. Background: Religiosity can foster mental health after traumatic experiences. Yet, religiosity among Muslim immigrants has also been linked to separation-oriented acculturation, which is linked to reduced mental health. Therefore, the function of religiosity for resilience in Middle Eastern refugee and immigrant adolescents might differ as their migration contexts differ in terms of traumatic experiences and the nature of cultural interactions . Aims: This study examined whether religiosity is associated with better mental health after traumatic experiences, particularly among young refugees. In addition, it was explored whether religiosity is associated with better mental health among refugees through less marginalization and whether religious immigrant peers show worse mental health through stronger separation. Method: 135 adolescents ( MAge= 18.25 years, SD = 1.73; nrefugees= 75, nimmigrants= 60) completed self-reports on religiosity, mental health, trauma, and acculturation orientations. Regression analyses were calculated examining group-specific differences in potential moderating effects of religiosity on the relationship between trauma exposures and internalizing symptoms. Furthermore, potential indirect effects of religiosity on internalizing symptoms via acculturation orientations were investigated. Results: Stronger religiosity was associated with better mental health following trauma exposure. No group-specific differences were observed. While religious refugee adolescents reported less marginalization associated with fewer internalizing symptoms, religious immigrant peers reported more separation and internalizing symptoms. Limitations: Results are limited to male Muslim adolescents in Germany. The cross-sectional nature prohibits any implications for causal dynamics in the associations. Conclusion: Religiosity is generally protective against post-traumatic consequences, but associations with acculturation differ across migration contexts.

Maternal Attachment and Cognitive Distortion of Muslim Adolescents in Juvenile Rehabilitation Residential Schools: Self-Regulation as Mediating Mechanism

The increase in disorderly behaviors at the adolescent stage is a major dilemma for Malaysian society as the number of criminal cases committed by Muslim adolescents is increasing from time to time. These unwanted behaviors may be triggered by the quality of attachment relationships and errors in terms of the adolescent’s cognitive interpretation. Therefore, the aim of the current study is to explore the relationship between maternal attachment (i.e., secure and insecure) and cognitive distortion of Muslim adolescents in Juvenile Rehabilitation Residential schools mediated by self-regulation. Data from 440 Muslim adolescents (aged between 14 and 18) from the Juvenile Rehabilitation Residential schools in Malaysia were examined using the structural equation model (AMOS). The finding indicated a significant positive relationship between secure maternal attachment and self-regulation as well as the relationship between insecure maternal attachment and cognitive distortion, while, a significant negative relationship was found between self-regulation and cognitive distortion. Moreover, the indirect effect indicated that only relationship between secure maternal attachment and cognitive distortion was completely mediated by self-regulation. This study suggests that secure maternal attachment was associated with higher self-regulation, which, in turn, lowers cognitive distortion among Muslim adolescents. The results may facilitate improvements of mother-adolescent relationship and reduction of cognitive distortion among Muslim adolescents with the guidance of their self-regulation.

Arab American Adolescents’ Responses to Perceived Discrimination: A Phenomenological Study

Racial discrimination is on the rise in the United States. Arab American Muslims is one group that has experienced an increase in perceived racial discrimination. Even less is known about Arab American Muslim Adolescents experiences of coping when faced with racial discrimination.  This study aims to highlight the lived experiences of Arab American adolescents’ perceived racial discrimination as it relates to their coping experiences. There were 10 (female=5; male=5) Arab American youth ages 13-17 and identified as Muslim. Participants were recruited using purposive sampling. Using a phenomenological approach, data were collected using semi-structured individual interviews and online journals. Validity was assessed via member checks and triangulation of data using multiple participants and sources.  The data were analyzed using interpretive phenomenological analysis, guided by Risk and Resilience theory and Critical Race Theory. Results highlighted three positive and three negative ways participants experienced coping to perceived racial discrimination. Implications of this study can aid psychologists in promoting positive responses to racial discrimination while also helping students recognize negative responses. Understanding the way an adolescent responds provides better insight into their psychological well-being.