Volume 3, Number 14, December 2022 e-ISSN: 2797-6068 and p-ISSN: 2777-0915
STRENGTHENING
SPIRITUAL EDUCATION BASED ON THE QUR'ĀN IN BUILDING CHARACTER IN THE
DIGITAL AGE
|
KEYWORDS Spiritual Education, Qur'ān,
Character, Digital Age |
ABSTRACT This study aims to look at the effectiveness and influence of the Qur'ān
on strengthening spiritual education for generations of Muslims in building
character in the digital age because digital space can also become a
spiritual space. This research is qualitative research that uses library
research studies, and the data analysis technique used in this research is
content analysis with the nature of descriptive-analytical research. Then the
results of this study state that spiritual education is a part of education
that has a strong influence on one's personality; make it inclined to
goodness, adorned with noble qualities, hold fast in personality and behavior
to noble character firmly and consistently. Strengthening spiritual education
by living up to the character values in the Qur�ān will make humans
become characters in the digital age with a complete sense of spirituality
within themselves. Based on the Qur�ān, the spiritual education that is
built can lead generations of Muslims to be intellectually, emotionally, and
spiritually intelligent so that it can also lead to social intelligence. |
INTRODUCTION
The collapse of moral values in people's lives today hurts values,
attitudes, and spirituality. This is caused by several factors that influence
it; one of the most influential factors is using gadgets caused by scientific
developments and technological advances. The existence of scientific
developments and increasingly sophisticated technological advances, namely the
digital world, which is getting faster to access various kinds of information
and so on, so that with these changes, many people forget about the development
of the world in today's digital age.
The digital age presents sophisticated, instant, and fast
technology, ultimately making it easier for humans to carry out various
activities to fulfill their daily lives. On the other hand, of course, some
impacts are felt in the use of technology in this digital age, both positive
and negative impacts. For this reason, a thorough understanding of patterns is
needed in the family, school, and community environment. In an era like today,
the threat of losing characters is increasingly real. Noble character values
are eroded by globalization, especially mistakes in understanding the meaning
of freedom as a biological child of democracy translated as free will, freedom
of will without standard rules, and the climate of freedom is often interpreted
by freedom of action. Brawls between students, villages, vigilantes, and as it
happens in various places, simultaneously alienate the life of a civilized
society with character and noble morals.
The phenomenon of character breakdown will accelerate when people
who use technology do not understand the philosophy of technology, so they are
wrong in utilizing and viewing the value of technology functions. The presence
of technological developments in society also has an impact on the growth of
Spirituality among the younger generation. For example, the function of cell
phones, which are supposed to be for communication and storing important data,
is widely used by the public for documenting private matters and spreading
hoaxes and hatred. Because they don't have enough technological knowledge, the
handphone quickly changes hands so that the data is spread everywhere. To
anticipate the occurrence of moral decadence for the phenomenon of damaged
character, a spiritual education based on the Qur�ān is needed in building
the mentality and maintaining the moral life of the younger generation who will
become successors in leading the nation, state and religion.
The Qur�ān comprehensively describes the concept of education
by paying considerable attention to several aspects of student development,
such as intellectual, emotional, spiritual, and character. As the foundation
and foothold in regulating life, the Qur�ān also provides an understanding
of spiritual education. The principle of spiritual education in Islam is
synonymous with moral education or inner and outer manners. This can be
interpreted as an educational goal that leads to moral formation.
In essence, education does not only provide knowledge but also
provides knowledge that sharpens spirituality and intellect. Correct and
healthy education must not only give birth to individuals who have the ability
and even expertise in one field but also have excellent and correct manners.
Education must also create a generation of character that is reflected in one's
behavior in life. Spiritual education aims to develop one's ability to make
good and bad decisions, maintain what is good, and wholeheartedly realize that
goodness in everyday life.
Character-building efforts have a higher meaning than moral
formation because character-building is related to right or wrong and how to
instill habits about the good things in life so that the younger generation has
high awareness and understanding, as well as care and commitment to apply
goodness in everyday life. For this reason, character education requires the
sensitivity of everyone from various disciplines to create down-to-earth
characters jointly. The character has three interrelated parts: moral
knowledge, feeling, and behavior. Good character consists of knowing what is
good, desiring what is good, and practicing good habits of mind, heart, and
action habits.
It is believed that the development or formation of character is
necessary for families, educational institutions, and social institutions to
become a foothold in implementing spiritual education in social life. The
purpose of spiritual education is to encourage the birth of good national and
religious generations by growing and developing a good character, which will
encourage national and religious generations to grow with their capacity and
commitment to do the best things and do everything right and has goals in life.
Society also plays a role in shaping children's character through parents
and the environment. So important is spiritual education in this country; for
this reason, school principals, educators, and parents should always instill
spiritual values in their students to shape the character and civilization of a
dignified nation (Karimullah, 2021). Research on the character in the
world of education is one of the efforts to make education full of values,
morals, and ethics so that it can do educational practices that can encourage
human behavior to be more religious, spiritually valuable, and ethical in
everyday life.
In this study, the focus of the study is strengthening spiritual
education based on the Qur�ān in building character in the digital age
with sub-discussions that include; spiritual education, building spirituality
for Muslim generations, and Qur�ān be a basic foundation for strengthening
spirituality in character building in the digital age. To see the effectiveness
and influence of the Qur�ān on the formation of spirituality for Muslim
generations in building character in the digital age because digital space in
this digital age is also a spiritual space. Although the interactions and
conversations in it do not always contain spiritual content, they are a
reflection of the spirituality of the younger generation, and even digital
space is a space for this generation to express their faith (Subowo, 2021).
Some of the results of previous research have been carried out by
researchers, as was done by Akhmad Shunhaji (2016), who determined aqidah as the most
crucial character that underlies other characters in Qur�ān-based character
education. Fenny Anggreni (2019) researched mathematics and its
relevance to the values of the Qur�ān to know the verses contained in the Qur�ān
related to solving material and character values carried out on students at
MTsN Aceh Tamiang.
Robertus Suraji and Istianingsih Sastrodiharjo (2021) examine the influence of
spirituality in character education, which is not limited to religious
spirituality, with the aim of research to find the role of spirituality in
character building and find forms of spirituality in character building using
qualitative methods which are literature studies. Siti Nurul Aprida and Suyadi (2022) conducted research that aimed to
obtain information regarding the implementation of Qur�ān learning on the
development of religious and moral values in early childhood, especially in
children aged 5-6 years by using a qualitative descriptive method that aims to
describe as well as uncovering the facts of what happened at the research
location regarding the application of Qur�ān learning to early childhood
in the Riyadlushsibyan Qur�ān Kindergarten to develop aspects of Religious
and Moral Values.
The
previous studies described above have similarities with this research because
they both examine character education but have a different focus of study.
Nevertheless, previous studies will be used as additional references in this
study to make the results more comprehensive than previous studies. Through the
results of previous research, it can be said that efforts to improve morale and
strengthen the character of Muslim generations in educational institutions
focus a lot on efforts to modify environmental factors, such as the approach
used in learning, the media used, teacher skills, class environment, support
parents, but not many have highlighted the strengthening of spirituality for
generations of Muslims based on the Qur�ān to improve character in the
digital age, so this research will focus on discussing this issue.
METHOD��
RESEARCH
This research is qualitative research using library
research because various information and data are taken from books, journals,
and various other documentation related to strengthening spiritual education in
building character in the digital age by connecting and comparing with research
that has been done previously. Then the data analysis technique used in this
research is content analysis because researchers try to analyze
the content contained in one data source, which is then associated with other
data sources with the nature of descriptive-analytical research. This
descriptive research aims to make a systematic, factual, and accurate
description, picture, or painting of the facts, characteristics, and
relationships between the phenomena investigated. It can be said that
descriptive research is an attempt to describe or analyze
a symptom or an event that occurs in a problem (Willis, Sullivan-Bolyai, Knafl, & Cohen, 2016). This
effort is followed up with arguments against symptoms or events on related
issues.
RESULT AND DISCUSSION
1.
Spiritual Education
Spirituality is an exploration into the
process of becoming human or an attempt to grow in sensitivity to oneself,
others, other creatures, and God, who is in and transcends the world.
Spirituality is better known and understood as matters relating to
transcendence and becoming an integral, holistic, and dynamic force in life and
various human affairs. Spirituality is an experience that consciously seeks to
integrate one's life, not from isolation and self-absorption but
self-transcendence towards one's perceived highest values (Sheridan & Hemert, 1999).
Spirituality is the human search for purpose and meaning in life experiences.
Spirituality exists in all beliefs; only the manifestations are different. The
essence of spirituality in Islam is contained in monotheistic sentences from
the Qur�ān and Hadith.
�
Islamic spirituality deals primarily with the personal inner dimension
of one's life and includes beyond-capable elements of Islam as a means of
attaining a spiritual life (Hijriah, 2016). Islamic
spirituality cannot be separated from awareness of the existence of the One
Almighty. Therefore, every Muslim is always expected all his activities to
begin and end with God Almighty, including works of art. The deeper a person's
knowledge and appreciation of God Almighty, the higher the quality of his
spirituality (Aziz,
2021).
Spirituality follows the management pattern of the Prophet in disseminating
Islamic teachings. Ideological, ethical, moral, operational and developmental
values are the essence of management.
�
Spirituality is not only related to divinity; it is also used to refer
to human activity in obtaining spiritual purity or personal safety and is not
related to everyday human life. Spirituality manifests itself in social,
cultural, economic and social, and political life, which is true spirituality.
This shows that spiritual power in Islam is not only limited to the spiritual aspect
but can also produce other potentials for each individual to achieve world
success that pleases Allah (Ahmad & Khan, 2016; Aziz, 2021).
Spirituality is closely related to the
struggles and problems of everyday life. The spirit comes from the life
experience of people's faith individually or in groups, namely the experience
of the reality of God, which is then manifested in daily behaviour (McGrath, 1999). Islamic
spirituality leads to achieving balance in the world and the hereafter because
its orientation is no longer purely worldly. Instead, an Islamic spiritual
spirit envelops human behaviour and thoughts.
In spiritual-based education, religion
becomes the central pillar in the development of meaning, value, connectedness,
transcendence and what will become. Religion requires actualization in various
life systems, such as economics, art, culture, society, ethics, education, etc.
Religion is a spiritual dish that can guide human life towards its original
nature, namely purity and longing for God's presence (Barkathunnisha, Diane, Price, & Wilson, 2019;
Holt et al., 2009). The
existence of the human spirit is very dependent on the actualization of its
religion. Without religion, human life is just a pile of bones, flesh, skin and
other biological organs.
Spirituality without education is mere
sentimentality of religious feeling but not authentic devotion; education
without spiritual dynamics is one of the dimensions of the best mind, but not
transformational education and thus not authentic education. Spirituality is a
dimension that seems vast, untouchable, and far beyond because of God in the
absolute sense, objects in the universe that are metaphysical and transcendent,
thus at the same time necessitating mystical and suprarational nuances.
Spiritual education is a part of education
that has a strong influence on one's personality; make it inclined to goodness,
adorned with noble qualities, hold fast in personality and behaviour to noble
character firmly and consistently, love to help others and love to help each
other, have a calm and optimistic soul, face life with a positive spirit and
determination immovably round; even though obstacles and problems hinder his
efforts to keep going by asking Allah for help, taking refuge in Him in
difficult, dangerous, narrow situations, and believing in His help and Tauf�q.
A person's spiritual formation is greatly
influenced by the religious education he receives. Holistic religious education
must be given to every Muslim from an early age, starting from the family
environment, schools and other social institutions. The role of each of these
educational institutions will mutually support one another in the educational
function to assist the formation process of Islamic spirituality, which grows
dynamically.
Islamic spirituality that every human has can be
developed so that it is more valuable and efficient as motivation to action in
achieving life's goals in this world. Support for Islamic spirituality is based
on the principles of faith in Allah, which forms certain attitudes and
practices oriented as worship.
2. Character
Building for the Muslim
Generation
Psychologically,
the terms character and personality are often used interchangeably, but
usually, the word personality shows a normative meaning. Character is a way for
each individual to think and behave in life and work together, whether within
the family, community, or country. The character contains a broader
understanding, which includes attitudes, traits, behaviour, mindset,
personality, temperament, values or social and emotional skills that produce
certain moral emotions. Meanwhile, al-Ghazali (2008) interprets character as
a condition or condition that settles in the human soul because all behaviour
originates from it with great ease without the need for thinking and
contemplating. If the condition or state of his soul becomes a source of
excellent and commendable deeds, both in reason and in Shari'a,
then that condition is called good morals, and if that comes from it is an evil
deed, then that condition is called bad morals.
Character is
a human inner structure that appears in specific actions and is permanent,
whether the action is good or bad, and is a characteristic of the person
concerned. If the body's constitution and disposition greatly influence
temperament, then the character is more influenced by environmental factors,
such as experience, education, intelligence and will. Character can be found in
a person's attitudes towards himself, others, the tasks entrusted to him and
other situations. The primary human character consists of trustworthiness,
respect and caring, honesty, responsibility, civic, sincerity, bravery,
diligence, discipline, vision, fairness, and integrity. Character is built
based on three components: knowledge, attitude and behaviour. These three
components cannot be separated because each has an attachment.
Character
education is necessary to face various challenges of character shifts in the
digital age. Character education is education in values, manners, morals, and
character, which aims to develop students' ability to make good and bad
decisions, maintain what is good, and realize that goodness in everyday life
wholeheartedly (Majid & Andayani, 2011). Character
education, in principle, is an effort to foster social sensitivity and
responsibility, build emotional intelligence, and create a nation's young
generation with high ethics (John W. Santrock, 2002). Character education is
a habit, so forming one's character requires communities of character:
families, schools, religious institutions, the media, the government, and
various parties that influence the younger generation.
Character
education is an effort to cultivate intelligence in thinking, appreciation in
the form of attitudes, and experience in the form of behaviour that is by the
noble values that become identity which is manifested in the form of
interactions with God, oneself, society and the environment. Character
education is carried out by example or treatment, not just theory. All
communities of character, which consist of families, schools, religious
institutions, media, government, and various parties that influence the younger
generation, should provide an example, intervention, and habituation, which is
carried out consistently and strengthened. In other words, character building
requires the development of exemplary behaviour, transmitted and intervened
through continuous learning, training and habituation in the long term.
Therefore, character education should bring generations of Muslims to recognize
values cognitively, appreciate values effectively, and, finally, naturally
practice values.
Good
character education must involve not only aspects of good knowledge but also
feeling well or loving good and moral feelings and good behaviour. So,
character education is closely related to habits or habits which are continuously
practised and carried out. Character education is an effort to internalise,
present, and develop good values in students. With efforts to internalize the
virtues in students, it is hoped that good behaviour can be realized for these
students.
Character
education generally emphasizes exemplary, creating an environment and
habituation through various scientific assignments and conducive activities.
Thus, what students see, hear, feel and do can shape their character. In
addition to making moral habituation the primary educational method, creating a
conducive climate, culture, and environment is also very important and helps
shape students' character. Creating a conducive environment can be done through
a variety of methods as follows; (1) assignment; (2) habituation; (3) training;
(4) learning; (5) briefing; and (6) exemplary. According to Yahya Khan (2010), the values
contained in character education are religious, nationalist, intelligent,
responsible, disciplined, independent, honest, wise, respectful, polite,
generous, helpful, cooperative, confident, hard-working, challenging, creative,
leadership, democratic, humble tolerance, solidarity and caring.
Thomas Lickona (1992) provides character
education values based on noble values that have always been applied, namely
love for God and His creatures, independence and responsibility, honesty,
respect, politeness, generosity, confidence, fairness, humility, soul peace and
tolerance. Meanwhile, Ratna Megawangi (2004), the
originator of Character-Based Holistic Education, suggests character values,
namely: (1) love of God and truth; (2) responsibility, discipline and
independence; (3) trust; (4) respect and courtesy; (5) compassion, caring, and cooperation;
(6) confident creative, and never give up, (7) justice and leadership, (8) kind
and humble; and (9) tolerance and peace-loving.
Character
education has three main functions, including; First, the function of forming
and developing potential. Character education forms and develops students'
potential to think well, have a good heart and behave according to religious
teachings. Second, the function of repair and strengthening. Character
education improves and strengthens the role of the family, educational unit,
community and government to participate in and be responsible for developing
the potential of citizens and building the nation towards an advanced,
independent and prosperous nation. Third, the filter function. Character
education sorts out the nation's own culture and filters out the culture of
other nations that are inconsistent with the nation's cultural values and noble
national character.
Character
education is essentially aimed at forming a brutal, competitive nation has a
noble character, is moral, tolerant, works together, has a patriotic spirit,
develops dynamically, is science and technology-oriented, all imbued with faith
and piety to God Almighty. Through character education, it is hoped that
students will be able to independently improve and use their knowledge, study
and internalize and personalize character values and noble character so that
they are manifested in everyday behaviour.
Character
education, according to the Qur�ān, is aimed at liberating humans from a
life that is pitch dark or lost to a life that is bright and straight. As
explained in Q.S al-Ahzāb [33]: 43, Q.S al-Jumu'�h
[62]: 2, and Q.S al-Baqarāh [2]: 67.
Character education according to the Qur�ān is not just teaching or giving
knowledge of good and bad, but to familiarize, exemplify, train, instil, and
ingrain good qualities, and stay away from bad deeds. At the same time, the
character education method contained in the verses of the Qur�ān gives a
signal to provide education so that it is more quality and interesting. The
content of these educational methods not only has a positive impact on the
learning process but strengthens monotheism, a sense of spirituality, and
develops children's potential, as explained in Q.S Baqarah [2]: 183-185, Q.S
al-Baqarāh [2]: 238, Q.S An-Nisā� [4]:103, Q.S Hūd [11]:114, Q.S al-Isr�
[17]:78, Q.S Thahā [20]: 14, Q.S an-Nahl
[16]: 67, Q.S al-Ahẓāb [33]:70, and Q.S. Thahā [20]:44.
The inculcation of
character education values in humans according to the Qur�ān is a process
of struggle or brutal jihad, namely jihad al-nafs,
the war of controlling and defeating passions, enticements of Satan and bad
character, as a winner who always practices moral values. -good value. Based on
the Qur�ān, character education that is built can lead the younger
generation to be intellectually intelligent, emotionally intelligent and
spiritually intelligent so that it can deliver not only individual intelligence
but can create social intelligence.
3. Qur�ān be a Basic
Foundation for Strengthening Spirituality in Character
Building in the Digital
Age
In
responding to technological advances that have positive and negative impacts.
Humans must remain guided by the Qur�ān as the foundation of the life of a
believer. The Qur�ān has many character values that can be applied in
life. One way of implementing it is by integrating the Qur�ān into the
educational process through the learning process of spiritual education. The Qur�ān
provides several guidelines for humans to respond wisely to technological
advances according to the light of God's Word so that humans can still adapt to
existing advances. God wants humanity to avoid pragmatic and instantaneous
practices in building relationships but instead seeks to build sincere and
healthy relationships face-to-face in a community.
They are
utilizing technology with an attitude of fear of God so that everyone tries to
be wise and prudent in utilizing technology for the glory of God and not just
acquiring the abundant knowledge offered by information technology itself. They
are making the Qur�ān the standard of human morality in the world of
technology and making the Qur�ān the proper standard and source of truth
for assessing and filtering all types of information received. In this case,
the verses of the Qur�ān become the basis of science so that generations
of Muslims not only acquire knowledge but are also expected to obtain blessings
from knowledge. They are treating human beings with love in the digital world.
God wants humans to be involved in salvation on earth by practising faith,
hope, and love in concrete actions in the digitalization era. God participates
in every work that humans produce to realize their existence.
In the
framework of spiritual education, building character has a vital role so that
humans can know the nature of their creation and formulate goals and purposes.
Spirituality makes people aware that one's success is not only measured by the
ability to think and reason or control one's emotions. Humans must also be able
to realize the meaning of their existence about God (hablūm m�n Allah), with other people (hablūm m�n nās), and with
the surrounding natural environment. Humans who are lived by spiritual values
will have a positive attitude with high character traits in facing any future
events and will not easily give up, never give up, and be able to control their
attitudes and behaviour.
According to
the Qur�ān, the process of character formation includes the introduction,
understanding, application, habituation, acculturation, and internalization
into character. Various verses in the Qur�ān state that in education to
build character there is moral conservation (Q.S Luqmān
[31]: 12, 13, and 14, Q.S an-Nisā'
[4]: 9), environmental conservation (Q.S al-Baqarāh
[2]: 263), humanist conservation (Q.S al-Qalām
[68]: 4), and cultural conservation (Q.S al-Baqarāh
[2]: 228, Q.S an-Nisā' [4]: 104 and
Q.S al-A'r�f [7]: 189), In addition, there are character values
contained in the Qur�ān, such as behaving honestly (Q.S al-An'�m
[4]: 152 and Q.S at-Taubāh [9] : 9),
spreading love of peace (Q.S Al-Hujurāt [49]: 9,
and Q.S An-Nisā' [4]: 114 ), being tolerant (Q.S
al-Kāhf [18]: 29), always being disciplined in every job
(Q.S an-Nisā' [4]: 59), self-confidence (Q.S ali Imr�n
[3]: 139), hard work (Q.S al-Insyiqāq
[84]: 6 and 7), care for the environment (Q.S al-A'r�f
[7]: 74), care about social conditions (Q.S ali Imr�n
[3]: 159), be grateful for every situation (Q.S al-A'r�f
[7]: 10, Q.S al-Baqarāh [2]: 172, Q.S
an-Nāhl [16]: 14), and is responsible for answer (Q.S al-Muddass�r
[75]: 38, and Q.S al-Qiyamāh [75]: 36).
Character
formation is also manifested in the example of Rasulullah through four
characters. First, Sidd�q is
interpreted as speaking, acting and behaving correctly. Second, Amanāh means being
trusted both in speech and behaviour; third, Tabl�ĝh
means accountable or conveys well and professionally; fourth, Faṭhonāh means bright; what is meant by
smart here is not only intellectually intelligent but able to control emotions
and make himself a problem solver in personal problems and various people's
problems.
Based on the
Qur�ān, spiritual education that is built can lead generations of Muslims
to be intellectually intelligent, emotionally intelligent and spiritually
intelligent so that they can deliver not only individually intelligent but can
create socially intelligent. In addition, the motivation that drives the life
of Muslims is the motivation of spirituality. This motivation and purpose
existed before worldly life, that is, within the spiritual structure. Human
birth in the world is not the beginning of human life. Similarly, death is not
the end of one's life. The beginning of human life existed in the spirit realm,
even though its form was spiritual. At the same time, the end of human life is
hereafter. If the span of the stages of human life is only limited to birth and
death in the world, then in humans, there will be no true motivation and
purpose.
Strengthening
spirituality in building character in the digital age is part of
a business that strongly influences one's personality because basically
everyone has spirituality within themselves. In social life, the character has
a vital role in social relations with one another; the character is a
fundamental value of behaviour that becomes a reference for the values of
interaction between humans; for this reason, it is necessary to develop
character values that can create cooperation and tolerance (Samani & M.S, 2013).
Character is
fundamental and must be embedded in every human being because being an
intelligent human being is more accessible than being a human being with
character; it takes a long time and continuous habituation. Character is a
fixed pattern of thought, action and behaviour rooted in a person's
characteristic of one human being and another, formed through continuous
habituation.
Correct
spiritual education will lead people to good actions, develop noble qualities,
and be happy to help others. An adequately taught spiritual education will make
a person have a calm and optimistic soul, face life with a positive spirit, and
see the world as a place to realize the common good. Thus
spiritual education will make Muslim generations grow in spirituality based on
high character.
Building
character through spiritual education based on the Qur�ān is to improve
the spiritual and spiritual life of every human being. Because all human beings
are essentially created as spiritual beings, to be able to see the difference
in a person's spiritual quality, it can be seen from the level of awareness,
how to respond, and fighting spirit in the process of self-transcendence,
surrender integration, and self-identity. By living up to the values contained
in the Qur�ān, one will be able to make a human being with a character
with a complete spiritual sense within him, that is, being able to live the
spirit of Allah in real life every day by his calling and role in life. In
addition, they can also easily absorb all spiritual values, direct themselves
and their lives based on spiritual values, and create a lifestyle and behaviour
according to these spiritual values.
CONCLUSION
Spiritual education is a part of education that strongly influences
one's personality; make it inclined to goodness, adorned with noble qualities,
hold fast in personality and behaviour to noble character firmly and
consistently. Strengthening spiritual education by living up to the character
values contained in the Qur�ān will make humans become characters in the
digital age with a complete sense of spirituality within themselves. Based on
the Qur�ān, the spiritual education built can lead generations of Muslims
to be intellectually, emotionally and spiritually intelligent, so it can also
lead to social intelligence.
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Copyright holders:
Suud Sarim Karimullah, Kurniyadi, Mahrus, Moh Amin,
Supriyadi, Ummu Diana Munawwarah (2022)
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Devotion - Journal of Research and Community
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