Islamic Perspective on Communication and Psychology
The aim of IPERCOP is to advance interdisciplinary scholarship and applied research at the intersection of Islamic studies, communication theories, and psychological science. More specifically, the journal seeks to illuminate pathways for improving psychological wellbeing, balanced living, and positive functioning for Muslim individuals and communities worldwide through leveraging Islamic principles and traditions in tandem with insights from contemporary media and behavioral research. Scope: The scope of topics covered in IPERCOP centers on harnessing Islamic thought, ethics, rituals, communicative practices, and community institutions as resources for nurturing human flourishing holistically construed. Both studies investigating interpretations, applications, and adaptations of foundational Islamic teachings as well as analyses exploring Islamic cultural embodiments and traditions across various contexts are within the journal purview. In terms of methodology, IPERCOP publishes empirically grounded quantitative, qualitative, and mixed-methods investigations yielding theoretical insights or evidence-based models at this integrative nexus. The interdisciplinarity of IPERCOP also entails exploring Islamic paradigms in dialogue with concepts, findings and technological innovations emerging from fields as diverse as psychology, anthropology, sociology, religious studies, philosophy, communication, media studies, education, public health, and ethics. Through elevating this fusion, the journal seeks to cultivate positive frameworks benefiting both academia and Muslim societies globally. The scope of IPERCOP encompasses a wide array of topics, including: 1 Communication theories and practices within Islamic contexts: Investigating how communication processes unfold within Muslim communities, including language use, interpersonal dynamics, and media consumption patterns, and examining their implications for social cohesion and identity formation. 2 Psychological insights informed by Islamic principles: Exploring the intersection of Islamic spirituality, beliefs, and practices with psychological theories and frameworks, and examining how these insights can enhance our understanding of mental health, well-being, and resilience. 3 Media representations of Islam and Muslims: Analyzing the portrayal of Islam and Muslims in various forms of media, including news, entertainment, and digital platforms, and exploring the psychological effects of stereotyping, prejudice, and discrimination on individual and collective identity. 4 Counseling and therapy from an Islamic perspective: Investigating culturally sensitive approaches to counseling and psychotherapy rooted in Islamic principles, and examining how spirituality and faith-based interventions can contribute to mental health promotion and treatment. 5 Cross-cultural communication and interfaith dialogue: Examining communication dynamics between Muslims and individuals from diverse cultural and religious backgrounds, and exploring strategies for fostering understanding, empathy, and collaboration across religious divides.
Articles
29 Documents
<![CDATA[Analysis of the effectiveness of digital da'wah in promoting islamic lifestyles and psychological well-being among muslim generation z ]]>
<![CDATA[Laela Arum Baedhun Janna]]>;
<![CDATA[Rizky Fahmi]]>
<![CDATA[ Islamic perspective on Communication and Psychology Vol. 3 No. 1: (February) 2026 ]]>
Publisher : <![CDATA[Institute for Advanced Science, Social, and Sustainable Future ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.61511/ipercop.v3i1.2026.2777
<![CDATA[Background: This paper examines the effectiveness of digital da‘wah in promoting Islamic lifestyles and psychological well-being among Muslim Generation Z, a generation that has grown up alongside digital technology and is characterized by dynamic and creative traits. Digital da‘wah utilizes social media platforms such as YouTube, Instagram, and TikTok to convey religious messages in an interactive and contextual manner, enabling adaptation to the needs and lifestyles of Generation Z. Methods: A qualitative descriptive writing approach with a literature study design was employed, in which data were collected from various secondary sources, including national and international journals as well as contemporary digital da’wah content, and then analyzed using content analysis techniques to describe the phenomena and relationships among digital da’wah, Islamic values, and psychological well-being. Findings: The results of the study indicate that digital da‘wah is effective in enhancing religious understanding, shaping Islamic behavior, and improving psychological well-being through creative, empathetic content that is relevant to the everyday lives of Generation Z. Conclusion: Digital da’wah can serve as a strong and adaptive strategic tool for shaping a healthy Islamic way of life and supporting psychological well-being, provided that it is continuously developed in a creative and critical manner to effectively address the challenges and needs of the modern Muslim youth. Novelty/Originality of this article: This study renews the paradigm of da’wah by emphasizing that digital da’wah is not limited to the dissemination of religious teachings, but also functions as a medium for continuous spiritual and psychological guidance. These findings make an important contribution to the development of modern da’wah strategies that are relevant and effective for Muslim Generation Z in the digital era.]]>
<![CDATA[Digital addiction and the adolescent social interaction crisis: Integrating social displacement theory and Islamic ethics ]]>
<![CDATA[Indriani Safitri]]>
<![CDATA[ Islamic perspective on Communication and Psychology Vol. 3 No. 1: (February) 2026 ]]>
Publisher : <![CDATA[Institute for Advanced Science, Social, and Sustainable Future ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.61511/ipercop.v3i1.2026.3101
<![CDATA[Background: The post-pandemic surge in digital usage has fundamentally altered adolescent social interaction patterns, characterized by declining interpersonal skills and weakened self-control. This study analyzes the adolescent social interaction crisis by integrating Social Displacement theory with an Islamic psychospiritual framework. Methods: This research employs an integrative literature review with thematic analysis. The analysis links the displacement mechanism, the shift of energy toward digital activities, with the Islamic psychological structure, specifically the dynamics between nafs al-ammarah, al-qalb, and al-’aql. Findings: Compulsive digital intensity triggers social displacement and signifies a collapse of internal regulation. The dominance of nafs al-ammarah undermines the rational function of al-’aql, leading to israf (excessiveness) and ghaflah (heedlessness) that degrade empathy and relationship quality. The principle of wasathiyyah is deemed insufficient if viewed merely as outward moderation, as digital challenges are inherently cognitive and internal. Conclusion: This study proposes tazkiyatun nafs and riyadah al-nafs (through practices ranging from muraqabah to tajalli) as a self-regulation recovery framework. While this model shows potential in mitigating digital addiction, further empirical validation is required. Novelty/Originality of this article: This study offers an integrative approach combining Social Displacement with Islamic psychospiritual dynamics to comprehensively explain the adolescent social crisis.]]>
<![CDATA[Leveraging socio-religious capital: The Islamic philosophical framework for SDG 6 achievement in Indonesia ]]>
<![CDATA[Rafiqah Dwi Rahmah]]>
<![CDATA[ Islamic perspective on Communication and Psychology Vol. 3 No. 1: (February) 2026 ]]>
Publisher : <![CDATA[Institute for Advanced Science, Social, and Sustainable Future ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.61511/ipercop.v3i1.2026.3155
<![CDATA[Background: Goal 6 of the SDGs aims to ensure the availability and sustainability of water and sanitation services for all by 2030, but its fulfilment is severely threatened in Indonesia due to resource mismanagement and weak social accountability. Although water is an important resource with clear conservation instructions in Islamic Religious Education (PAI), the gap between technical rules and ethical compliance persists. Therefore, this study aims designed to explore a convergent philosophy between PAI values and goals in 6 of SDG to develop a novel model for best-practice in water conservation Methods: This study uses a systematic literature review approach by collecting data using Publish or Perish software on the Scopus and Google Scholar databases, and then the findings are analyzed using PRISMA 2020 and thematic analysis with qualitative software Nvivo 12. Findings: The findings of ecological implementation in Indonesia are classified into 7 groups, namely ecology (traditional), eco-campus, eco-economic, eco-mosque, eco-pesantren, eco-riparian, and eco-technology. The seven groups are a form or form of environmental awareness through the values of Islamic religious education and hygiene. Conclusion: The research provides a new theoretical lens, the PAI K3 Model of three pillars: Kesederhanaan (Resource Efficiency), Kolaborasi (Communal Resilience), and Keadilan (Equity in Access). These values are broken down systematically with an Ontology-Epistemology-Axiology paradigm. Results demonstrate that the PAI ethos is vibrantly being institutionalized – particularly in Eco-Pesantren and universities – pioneering novel water conservation practices inclusive of technology tools. Novelty/Originality of this article: The novelty and contribution of this paper are the PAI K3 Model, which translates PAI's socio-religious capital into an applicable tool. This model serves as a theological–ecological hermeneutic that grounds the moral imperative of hifẓ al-nafs (Ontology) to legal obligation (Axiology) and aspires to make resource conservation efforts both successful and socially just. This structure is key to Islamic convictions for fulfilling SDG 6, not with technical prowess but through developing sustainable moral compliance in Muslim-majority countries.]]>
<![CDATA[Therapeutic effects of Qur’anic recitation (tilawah) on mental and physiological health: A PRISMA systematic review and meta-analysis with social solutions for community well-being ]]>
<![CDATA[Pauline Hapsari]]>;
<![CDATA[Darodjat]]>
<![CDATA[ Islamic perspective on Communication and Psychology Vol. 3 No. 1: (February) 2026 ]]>
Publisher : <![CDATA[Institute for Advanced Science, Social, and Sustainable Future ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.61511/ipercop.v3i1.2026.3247
<![CDATA[Background: The integration of Qur'anic recitation (tilawah) as a therapeutic intervention has gained increasing attention in recent years, with various studies suggesting its potential mental and physiological benefits. Despite promising evidence, the fragmented nature of existing studies has hindered a comprehensive understanding of tilawah's effects across diverse populations. This systematic review and meta-analysis aims to fill this gap by synthesizing empirical data on the therapeutic effects of Qur'anic recitation on both mental and physiological health. Methods: A systematic search was conducted across multiple databases, including Scopus, PubMed, and ScienceDirect, for studies published between 2000 and 2025. The review adhered to the PRISMA guidelines, and studies included were randomized controlled trials (RCTs), quasi-experimental studies, and pre-post intervention designs. Comprehensive Meta-Analysis (CMA) software was used to calculate effect sizes and assess heterogeneity across studies. Findings: A total of nine studies were included in the meta-analysis, assessing the effects of Qur'anic recitation on psychological outcomes like anxiety, depression, and stress, as well as physiological markers such as heart rate and cortisol levels. The meta-analysis revealed a small negative effect size (-0.309) with significant heterogeneity (I² = 92%), suggesting variability in the impact of tilawah across different studies and settings. Conclusion: Although the overall results did not reach statistical significance, individual studies indicated that Qur'anic recitation has therapeutic potential in reducing psychological distress and improving physiological health, particularly in Muslim-majority contexts. The study highlights the need for further research to standardize intervention protocols and explore factors like religiosity and cultural context that may influence the effectiveness of this intervention. Novelty/Originality of this article: This study offers a comprehensive synthesis of existing research on Qur'anic recitation, providing a valuable meta-analytic estimate of its therapeutic effects. It contributes new insights into the integration of spiritual practices into mental and physiological health interventions, with implications for culturally sensitive health strategies.]]>
<![CDATA[The relationship between curriculum innovation and graduates' quality level ]]>
<![CDATA[Ari Eka Setyaningrum]]>;
<![CDATA[Ifada Novikasari]]>
<![CDATA[ Islamic perspective on Communication and Psychology Vol. 3 No. 2: (August) 2026 ]]>
Publisher : <![CDATA[Institute for Advanced Science, Social, and Sustainable Future ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.61511/ipercop.v3i2.2026.2010
<![CDATA[Background: Curriculum innovation plays an important role in improving the competence, adaptability, and competitiveness of graduates in response to changing educational and societal demands. This study examines the relationship between curriculum innovation and graduate quality at SMA Muhammadiyah Boarding School Zam-Zam. Methods: This study employed a quantitative correlational approach. The population consisted of 236 alumni from the 2024/2025 academic year. An initial sample of 70 respondents was determined using the Slovin formula with a 10% margin of error and random sampling. Following data screening, 30 complete and valid responses were retained for statistical analysis. Data were collected using a five-point Likert-scale questionnaire and analyzed through validity, reliability, normality, linearity, Pearson correlation, and simple linear regression tests. Findings: The results demonstrate a strong and statistically significant positive relationship between curriculum innovation and graduate quality. Pearson correlation analysis produced an r value of 0.707 (p < 0.001), while simple linear regression showed a significant effect of curriculum innovation on graduate quality (F = 27.982, p < 0.001). The coefficient of determination (R² = 0.500) indicates that curriculum innovation explains 50% of the variance in graduate quality. The regression coefficient was positive (B = 0.854), indicating that higher levels of curriculum innovation are associated with higher graduate quality. Conclusion: Curriculum innovation has a significant and substantial relationship with graduate quality at SMA Muhammadiyah Boarding School Zam-Zam. Sustainable curriculum development, technological integration, Islamic boarding school values, and strengthening of 21st-century competencies are important components in supporting graduate quality. Novelty/Originality of this Article: This study provides empirical evidence on the relationship between curriculum innovation and graduate quality within an integrated Islamic boarding school context, contributing to the limited literature examining curriculum innovation and graduate outcomes in this educational setting.]]>
<![CDATA[Religiosity as a psychological force in developing motivation and academic discipline among Muslim students ]]>
<![CDATA[Faiza Andhira Khania]]>;
<![CDATA[Nabila Dwi Zsaskiyah]]>;
<![CDATA[Klarissa Yulianda]]>
<![CDATA[ Islamic perspective on Communication and Psychology Vol. 3 No. 2: (August) 2026 ]]>
Publisher : <![CDATA[Institute for Advanced Science, Social, and Sustainable Future ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.61511/ipercop.v3i2.2026.2645
<![CDATA[Background: The decline in enthusiasm and discipline in learning poses significant challenges for students in the midst of modern era disruptions. While previous literature has often addressed academic aspects separately, religiosity is seen as having an important role as an internal psychological force. This study aims to analyze the influence of religiosity on the academic motivation and discipline of Muslim students at the Faculty of Teacher Training and Education (FKIP) Sriwijaya University. Methods: This study uses a quantitative method with a correlational approach. Data were collected using a Likert scale questionnaire from 108 students of the Faculty of Teacher Training and Education, Sriwijaya University, which were selected using proportionate stratified random sampling. Data analysis techniques include Spearman correlation tests and simple linear regression to measure the magnitude of influence between variables. Findings: The results of the study showed that religiosity had a positive and significant influence on academic motivation with a contribution of 33.0%, and a positive effect on academic discipline with a contribution of 18.8%. In addition, a strong relationship was found between motivation and academic discipline with a coefficient value of 0.780. These findings confirm the theory that spiritual values serve as internal resources that reinforce students' self-regulation. Conclusion: It is concluded that religiosity functions effectively as a psychological foundation that strengthens students' mental resilience, transforming religious values into productive and responsible academic behaviors. Novelty/Originality of this article: The novelty of this research lies in the integration of the concept of psychological capital in the context of teacher education, which fills a gap in previous literature that tends to examine the variables of religiosity and academic performance in part without highlighting psychological power holistically.]]>
<![CDATA[The impact of the 2009 Minaret Referendum on the muslim community in Switzerland ]]>
<![CDATA[Muhammad Sholikhul Hadi]]>
<![CDATA[ Islamic perspective on Communication and Psychology Vol. 3 No. 2: (August) 2026 ]]>
Publisher : <![CDATA[Institute for Advanced Science, Social, and Sustainable Future ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.61511/ipercop.v3i2.2026.3279
<![CDATA[Background: The 2009 Minaret Referendum caused a major controversy in the history of direct democracy in Switzerland. Switzerland's image as a country with a strong tradition of participatory democracy gave rise to a public initiative proposed by the right-wing Schweizerische Volkspartei (SVP) and Eidgenossisch-Demokratische Union (EDU) parties to ban the construction of minarets throughout Switzerland. This proposal originated from the rejection of the construction of several minarets in the cantons of Solothurn, Bern and St. Gallen, but it developed into a national movement that sparked controversy between conservative and liberal groups. With the support of 114,137 signatures, the proposal was successfully brought to a referendum and received 57.5% of the popular vote. This event became a paradox in the direct democracy system, where the people have full power to determine policy, but the decision taken has the potential to violate human rights, particularly in terms of freedom of religion. Methods: This study falls under the category of qualitative research based on literature research, applying historical research methods consisting of heuristics (source collection), verification (source criticism), interpretation (source interpretation), and historiography (historical writing). In addition, this research is also supported by a theoretical foundation in the form of a political sociology approach, the concept of Islamophobia, and Alexis de Tocqueville's theory of the tyranny of the majority. Findings: The findings show that the 2009 Swiss minaret referendum had multidimensional political, social, cultural, psychological, and legal impacts on the Muslim community. The referendum reinforced symbolic marginalization, affected social integration, limited the public expression of religious identity, and intensified feelings of exclusion among Muslims in Switzerland. Conclusion: The study concludes that the Swiss minaret referendum demonstrates the challenges of balancing majority rule with the protection of minority rights in a democratic system. Beyond the Swiss context, this case highlights the importance of ensuring that democratic decision-making remains consistent with constitutional guarantees and human rights principles in pluralistic societies. Novelty/Originality of this article: This study addresses the research gap by moving beyond fragmented analyses of the 2009 Swiss minaret referendum and providing a multidimensional analytical framework that integrates its political, social, cultural, psychological, and legal consequences from the perspective of the Muslim community.]]>
<![CDATA[Empathetic preaching and psychological well-being in early adulthood: A phenomenological study of values, communication styles, and spiritual impact ]]>
<![CDATA[Alfiana Indah Muslimah]]>;
<![CDATA[Nabillah Azzahra]]>;
<![CDATA[Widiawati]]>
<![CDATA[ Islamic perspective on Communication and Psychology Vol. 3 No. 2: (August) 2026 ]]>
Publisher : <![CDATA[Institute for Advanced Science, Social, and Sustainable Future ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.61511/ipercop.v3i2.2026.3608
<![CDATA[Background: In the digital era, changes in preaching patterns demand approaches that are more emotionally sensitive and adaptive to young adult audiences. Psychological well-being is a critical concern during early adulthood, a phase of identity exploration and heightened vulnerability. Despite growing interest in empathetic communication and religiosity, no prior study has integrated the examination of empathetic preaching values, preacher communication styles, and their combined psychological impact within a single phenomenological framework. This study aims to explore how young adults interpret empathetic preaching, identify the communication characteristics perceived as empathetic, and examine how such preaching influences their psychological well-being. Methods: A qualitative phenomenological design using Interpretative Phenomenological Analysis (IPA) was employed. Five young adults (aged 18–25) at Universitas Islam 45 Bekasi were selected through purposive sampling based on low scores on the Psychological Well-Being (PWB) scale and the Religious Commitment Inventory–10 (RCI–10). Data were collected via open-ended questionnaires and psychological scales administered to 26 initial respondents. Findings: Four core themes emerged: (1) emotional acceptance through non-judgmental communication; (2) gentle and inclusive language as markers of empathy; (3) content relevance to daily psychological realities; and (4) positive contributions to self-acceptance, sense of meaning, and interpersonal relationships. Participant narratives confirmed that empathetic preaching functions as positive religious coping, reducing stress and reinforcing inner resilience. Conclusion: Empathetic preaching functions not merely as a means of religious transmission, but as a humanistic and transformative process supporting mental and spiritual health. Novelty/Originality of this article: This study offers an integrated examination of values, communication style, and psychological well-being within the lived experience of digital-era empathetic preaching, a framework largely absent from existing Indonesian Islamic psychological research.]]>
<![CDATA[The role of digital communication in the psychological well-being of Muslim single mothers ]]>
<![CDATA[Aurora Bunga Azahra]]>;
<![CDATA[Sholli Faaidah]]>;
<![CDATA[Khofifatur Rohmah]]>
<![CDATA[ Islamic perspective on Communication and Psychology Vol. 3 No. 2: (August) 2026 ]]>
Publisher : <![CDATA[Institute for Advanced Science, Social, and Sustainable Future ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.61511/ipercop.v3i2.2026.3296
<![CDATA[Background: Changes in modern family structures have led to an increase in the number of single mothers, placing them in a socially and emotionally vulnerable position. Therefore, it is necessary to understand how social support, particularly through digital communication, can contribute to their psychological well-being. This study aims to describe the psychological well-being of Muslim single mothers who are members of digital communities and to map the forms of social support they receive. Methods: This study used a descriptive quantitative method involving 36 Muslim single mothers who are active in online communities. Data were collected using the Multidimensional Scale of Perceived Social Support questionnaire and analyzed using descriptive statistics in the form of mean values, score distributions, reliability tests, and normality tests. Findings: The results showed that family support was the most dominant source of support, followed by support from friends and close relatives, while the most accessed digital platforms were Instagram and Facebook. This instrument has a high level of reliability, but the data were not normally distributed. Digital communication did not show a significant relationship with psychological well-being. This finding indicates that digital communication cannot yet be viewed as a major factor directly related to psychological well-being in the context of this study. Conclusion: This study concludes that social media functions as an additional support space, but in this study, digital communication did not show a significant relationship with the psychological well-being of Muslim single mothers. The implication is that efforts to strengthen the psychological well-being of Muslim single mothers need to be directed at strengthening family support and the quality of active and supportive digital interactions, rather than simply encouraging quantitative participation in online communities. Novelty/Originality of this article: The novelty of this research lies in its focus on Muslim single mothers in Indonesia and its empirical mapping of the dynamics of the digital social support they access.]]>
