Benaouda Bensaid

This study provides an in-depth bibliometric analysis of research on spiritual intelligence (SI) using the Scopus database and VOSviewer software. The objective is to identify key trends, leading publications, and emerging themes in the field. Employing co-occurrence and bibliographic coupling analysis, this research examines a dataset of 499 documents retrieved from Scopus, spanning from 2000 to January 2025. VOSviewer is used for data visualization and analysis of keyword co-occurrences and citation relationships. The study reveals a growing multidisciplinary interest in SI, particularly regarding its impact on mental health, well-being, leadership, and workplace relationships. Key findings include the identification of six distinct thematic clusters derived from keyword co-occurrence analysis and the delineation of influential sources, authors, and countries through bibliographic coupling analysis. Notably, Iran, Malaysia, and India emerged as significant contributors, and the “Journal of Religion and Health” was identified as a leading publication. The analysis underscores the importance of exploring practical applications of SI in organizational leadership, employee development, and its relationship with artificial intelligence. It highlights the need for interdisciplinary research linking psychology, education, and management to deepen the understanding of SI’s role in personal and professional growth. This study provides valuable insights into the evolution of SI research, identifies areas requiring further exploration, and establishes a robust foundation for subsequent interdisciplinary research. It emphasizes the need for longitudinal research to determine the long-term impact of SI on mental health and workplace dynamics and advocates for broadening the research scope to incorporate diverse cultural and social contexts for a more comprehensive understanding of the global perceptions and applications of SI.

This research examines the narration of Imam Hafs, whose popularity is widespread among Muslims due to his expertise in the recitation of the Qur’an. Specifically, the paper aims to study the criticism and authenticity of Imam Hafs’ narration, focusing on critiques by scholars such as al-Daraqutni and Yahya ibn Ma‘in, who categorized his narration as weak and unreliable. They argue that he lacked sharp memory, among others deficiencies. The central question addressed in this study is whether whether the statement regarding the weakness of his narration is general or specifically limited to his Hadith narrations, or if it also concerns his Qur’anic recitations on the authority of ‘Asim ibn Abi al-Najud. This study employs a critical comparative method, utilizing analytical, inductive, and comparative approaches in accordance with the science of Hadith criticism (al-Jarh wa al-Ta‘dil) to determine the views of Hadith scholars about Hafs’ narrations in both the Qur’an and Hadith. The views of scholars were collected, reviewed, and comparatively analyzed, with special consideration given to opinions supported by substantial evidence. The study concluded That Imam Hafs is universally recognized as a reliable authority in Quranic recitation. While critiques of his Hadith narration exist, they stem from his primary focus on Quran recitation, leaving limited scope for mastery in Hadith. This does not impact his esteemed status or the widespread adoption of his recitation today, as scholars across disciplines unanimously affirm his reliability in Quranic readings and teaching.

This study examines the concept and practice of scholarly writing among Muslim scholars, with a special reference to 'Abdul Rahman Ibn Khaldun (d.1406). The research draws on a textual analysis of Ibn Khaldun’s Muqaddimah and other early Muslim works regarding the craft of writing while addressing the broader, wider context of writing ethicality and its influence on social consciousness. This study discusses the worldview and ethics of writing, concepts, and terminologies, sources and objectives, investigation, and styles of presentation according. This research demonstrates that Ibn Khaldun’s writing methodology and style continue to stand as a prime example for scholarship in the social sciences and that his spiritual beliefs and value system served to further enhance the originality and rigor of his writing and conceptual schemes. Further inductive research conducted across a larger body of Muslim literature will bring about interesting insights on the relationship between spirituality and research writing, as well as the historical contribution of Muslim authors to the advancement of universal knowledge.

Muslim life on the individual, family, and community levels continues to revolve around fundamental spiritual principles, themes, and values with corresponding meanings that impact purpose of life and even lifestyle. Muslim parents pursue ways and means to nurture their children’s spirituality, strengthen their moral resilience, and shape their identity as effective members of society. This theoretical study explores Islamic insights into spiritual parenting, addressing questions around what defines spiritual parenting and constitutes its core tenets, characteristics and approaches, and principles and guidelines used by Muslims to raise spiritual children. This study identifies a rich Islamic conceptualization and theoretical approach to holistic spiritual parenting that engages with modernity and allows room for adaptation, creativity, and intercultural experience. Further empirical research is needed to shed light on the current dynamics of Muslim spiritual parenting, parents’ struggles, accommodations, adaptations, as well as caregiver resistance in practices of spiritual parenting, which would help us better understand the needs and challenges facing Muslim families today and further enrich our understanding of comparative and cross-cultural parenting in multicultural societies.

The COVID-19 pandemic has been a global phenomenon defined by uncertainty, fear and grief which has resulted in record high levels of stress and anxiety in the first half of 2020. It also led to an increased interest in the study of the role of belief, religion, and spirituality as responses to coping with and responding to the pandemic throughout different societal domains. This study explores the impact of anxiety and stress caused by the pandemic on Muslim academics’ subjective well-being. It also explores correlations between coping and spirituality by assessing Muslim academics’ coping strategies in overcoming stress and anxiety. To this end, this study sampled 480 Muslim academics ages 25–60 years residing in Muslim countries. The findings show a negative yet significant correlation between anxiety and well-being while also showing a positive and significant correlation between coping strategies and subjective well-being. The research also points to the role of coping strategies in reducing anxiety and stress, the resulting improvements in well-being for Muslim academics, and the mediating effect of coping strategies between anxiety, stress, and well-being for Muslim academics.

The Islamic spirituality permeating the practice of Muslim religious beliefs, values, and norms, is positioned to play a pivotal role in addiction prevention, treatment, rehabilitation therapy and recovery of Muslim addicts. This study seeks to explore potential interconnections between spirituality, addiction treatments, recovery, and the ways and means with which Islamic spirituality may assist addicts in coping with inner urges, relapse, and recovery. This study seeks to lay the groundwork for future theoretical and empirical research on spirituality and addiction, development of spirituality-based addiction programs, and the assessment of related current spiritual philosophies, methods, and strategies. This inquiry discusses spirituality as a source of meaning-making and purpose cultivation, self-discipline, motivation, support, reintegration, and related issues arising in these regards, and highlights the need for utilizing spirituality as a critical instrument in addiction treatment programs. Islamic spirituality however is neither – and should not be considered - a sole treatment scheme, nor does it appreciate absolute reliance on non-spiritual means of recovery in favor of positivistic empirical methods. [Spiritualitas Islam meresap ke pelbagai praktik keberagamaan, nilai dan norma, yang mana hal ini juga berperan penting pada pencegahan, pengobatan, terapi rehabilitasi dan pemulihan kecanduan pada umat muslim. Artikel ini mengeksplorasi potensi keterkaitan antara spiritualitas, penyembuhan kecanduan, pemulihan dan cara serta sarana spiritualitas Islam dalam membantu pecandu mengelola kondisi batin, ketika kambuh dan pemulihan. Studi ini berusaha meletakkan dasar bagi penelitian teoretis dan empiris dimasa depan tentang spiritualitas dan kecanduan, pengembangan program kecanduan berbasis spiritualitas, dan penilaian filosofi, metode, dan strategi spiritual terkait. Artikel ini membahas spiritualitas sebagai sumber pembentukan makna dan penggalian tujuan, disiplin diri, motivasi, dukungan, reintegrasi, dan isu-isu terkait yang timbul dalam hal ini, dan menyoroti kebutuhan untuk memanfaatkan spiritualitas sebagai instrumen penting dalam program perawatan kecanduan. Spiritualitas Islam bagaimanapun juga bukan–dan tidak boleh dianggap–satu-satunya skema pengobatan, tapi juga tidak tergantung mutlak pada sarana pemulihan non-spiritual yang mendukung metode empiris positivistik.]

Bridging global economic inequalities calls for effective financial alternatives such as awqāf banks to better attend to the needs of the poor and underprivileged. This is expected to address the root causes of poverty and ensuing economic gaps, improving much of the living standards whether pertaining to education, health, shelter, employment or basic social services while reducing the state’s economic and financial burden. We envision awqāf banks as institutions which are established through cash awqāf and which operate multiple awqāf funds alongside an assortment of financial instruments. The main use of their awqāf funds are the issue of low-cost credit to the poor, economically disadvantaged and underprivileged, instead of focusing solely on generating and maximizing shareholder profits. This is to support the economy through of steady and sustainable growth, effectively raising the lower bar on per capita income and lifting multitudes out of poverty and need. This paper explores how low-cost credit can be provided to the poor or lower income demographics through awqāf banks, while addressing relevant issues such as Shari’ah compliance, services rendering, investment and awqāf distribution. This paper also examines current studies on awqāf in relation to finance and banking, the basic functions, and characteristics of the Shari’ah-compliant awqāf bank, as well as evaluations of awqāf banks. Current studies show that there is a legitimate need for Shari’ah-compliant awqāf banks which not only providing services for its beneficiaries but also manage investments and awqāf funds that contribute to overall national development and economic growth. This study would be of high relevance to experts, practitioners, financial managers, regulators, and policy makers in the fields of awqāf, banking and finance.

The argument inherent in this study is that the Islamic framework on social coexistence and harmony stipulates moral capital as a bridge for community’s inter-connectivity, interaction, and development, and that, for Muslims, morals act as an effective catalyst for constructing social coexistence and harmony. This study discusses the concept of Islamic social ethics and moral development in the context of society, followed by an inquiry into the ways and means according to which Muslim ethics may contribute and sustain social rapprochement, mutual support and social justice. The study aims to identify the prevalent framework for Muslim social morality, which can be of benefit to effective social policy, increasing civic engagement, developing an inclusive universal moral education, or furthering multicultural tolerance. Using textual approach, this study shows how Islam capitalizes on individual and collective morality towards the effective engineering of sustainable communities’ relations and development. Further empirical studies on the contribution of Muslim morals in lieu of fortifying community development and social harmony would contribute to the way of elucidating the Muslim projection of theoretical moral ideals in real life conditions as well as tracing the convergences and divergences between Muslim theory and practices with regards to the application of morals to personal and communal settings, and more importantly in our context the shaping of communities’ rapprochement, co-existence and harmony.