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This study comprehensively analyzes the impact of sectarian conflict on mental health in Kirkuk through an ethnoreligious meta-analysis of 42 studies with a total of N=15,427 participants published between 2003 and 2023. The quantitative synthesis indicates a PTSD prevalence of 47.3% (95% CI: 44.2–50.4) among victims of sectarian conflict, with an uneven distribution across groups, where the Turkmen minority records the highest prevalence at 56.8%, exceeding Arab Sunni at 43.2% and Kurdish at 41.5%. Logistic regression analysis demonstrates that direct exposure to sectarian violence increases the risk of major depression by 3.4 times (OR=3.42, p<.001), anxiety by 2.8 times (OR=2.83, p<.001), and psychosomatic disorders by 2.5 times (OR=2.54, p<.001). Further meta-regression identifies duration of conflict exposure (β=.426, p<.001) and intensity of sectarian violence (β=.389, p<.001) as significant predictors of symptom severity. In contrast to the findings of Cummings et al. (2013) and Eltally (2019), which emphasize the general impact of conflict, this study reveals specific intergenerational trauma patterns within distinct ethnoreligious communities, with the highest transmission observed among families of sectarian massacre victims (d=0.82), while simultaneously highlighting variations in communal resilience across groups as a differential determinant of post-conflict psychosocial dynamics.

This study examines the transformation of family structures among Syrian refugees in Gaziantep, Turkey, using a meta-synthesis of 47 studies published between 2015 and 2024. The research focuses on changes in relational, economic, and normative aspects due to prolonged displacement. The findings reveal significant shifts in family dynamics, with 73.8% of families redefining traditional gender roles and 64.2% of women becoming the primary breadwinners. The divorce rate increased by 42.6%, with 38.7% of cases linked to economic pressures. Logistic regression shows a strong correlation (r = 0.78, p < 0.001) between displacement duration and family structure transformation. The study supports Heger, Boyle, and Ali’s (2010) argument about the fluidity of gender roles in forced migration but challenges Buscher’s (2011) view on the persistence of patriarchal structures. Additionally, 82.3% of families adopted more egalitarian parenting, and children's participation in education rose to 67.4%, reducing the gender gap to 8.2%. The study also identifies adaptive strategies, such as the use of communal support systems by 58.6% of families and the integration of local cultural values by 45.2%, offering insights into resilience and adaptive capacity in prolonged crises.

This study presents a comprehensive analysis of reconstruction strategies for mental health services in post-conflict regions of the Middle East, based on a meta-synthesis of 87 policies and intervention programs issued between 2010 and 2023. The findings indicate that 73.4 percent of initiatives did not meet their intended targets due to infrastructural limitations, resulting in a service dropout rate of 62.8 percent. The implementation of the Stepped Care Model shows a 47.2 percent improvement in service access (p = 0.001), while the integration of mental health services into primary health care systems increases overall coverage by 56.3 percent (p = 0.001). Task shifting to community health workers enhances efficiency by 38.9 percent (p = 0.01) with a cost-effectiveness ratio of 1 to 2.7, and community-based programs demonstrate a sustainability rate of 71.2 percent compared to 43.5 percent in conventional approaches. These findings build upon the work of Hamamra et al. (2025) and Werner et al. (2023) on post-conflict mental health interventions and show that hybrid models combining formal and informal structures yield better performance, with an effect size (Cohen's d) of 0.82. The main contribution of this study lies in identifying adaptive implementation patterns that align with resource limitations, socio-cultural dynamics, and systemic reconstruction needs in post-conflict settings.

This study rigorously investigates the Ulul Albab spiritual leadership construct and its impact on psychological well-being among campus da'wah activists, employing a Confirmatory Factor Analysis (CFA) approach grounded in both theoretical integration and empirical data. The inquiry draws upon a meta-analysis of 47 quantitative studies encompassing a total of 12,847 respondents from leading universities in Indonesia, Malaysia, and Brunei Darussalam, spanning the years 2018 to 2024. This methodological scope enhances the external validity of the findings. The CFA results confirm that the Ulul Albab spiritual leadership model exhibits a robust level of model fit, as indicated by optimal statistical indices (χ²/df = 2.34; CFI = 0.956; TLI = 0.943; RMSEA = 0.047; SRMR = 0.039), suggesting strong coherence between the theoretical construct and field data. The three core dimensions conceptualized in this model are statistically validated through high factor loadings: intellectual spirituality (0.847), Islamic transformational leadership (0.823), and emotional-spiritual intelligence (0.791), each serving as integral pillars of the Ulul Albab paradigm. Furthermore, structural regression analysis reveals a significant effect of Ulul Albab spiritual leadership on the psychological well-being of da'wah activists (β = 0.673; p < 0.001; R² = 0.453), thereby affirming the model's predictive strength in fostering individual potential rooted in Islamic spiritual values. These findings reinforce the theoretical propositions advanced by Garden, M. (2004), Fry (2003), and Zohar and Marshall (2000) regarding the significance of spiritual leadership within organizational dynamics. However, this study offers a novel conceptual contribution through the epistemological synthesis of the Ulul Albab construct, integrating intellectual and spiritual intelligence within a holistic Islamic framework. Unlike Western-based models of spiritual leadership proposed by Fry and Nisiewicz (2020), the Ulul Albab construct demonstrates a notable advantage in the dimension of intellectual spirituality, as evidenced by its higher factor loading (0.847 compared to 0.634), underscoring the imperative of balancing dzikir and fikir as both ethical and cognitive foundations in contemporary Islamic leadership.

This study examines the dynamics of personal adjustment in Quranic memorization students using a mixed methods approach, combining quantitative field analysis as primary data and meta-analysis as secondary data. The field study involved 515 students from two Indonesian Islamic boarding schools: Pesantren Tahfizh Daarul Qur'an and Yayasan Islamic Centre Sumatera Utara. The meta-analysis included 30 studies (N = 4,827) from international databases. The quantitative analysis showed a high level of personal adjustment among students (M = 3.66, SD = 0.52), with the highest score on acting objectively according to one's conditions and potential (M = 3.85, SD = 0.48). Regression analysis revealed that self-acceptance significantly predicted overall personal adjustment (β = 0.42, p < .001). The meta-analysis confirmed a positive relationship between self-acceptance and personal adjustment (r = 0.53, 95% CI [0.47, 0.59]). Moderator analysis indicated a stronger effect for female students (r = 0.58) than males (r = 0.49). These findings extend the research of Ahmad et al. (2022) and Rahma (2023) by identifying unique factors influencing personal adjustment of Quranic memorization students, such as memorization intensity (β = 0.31, p < .01) and social support in Quranic boarding schools (β = 0.28, p < .01). Additionally, the integration of primary and secondary data provides a comprehensive understanding of the dynamics of personal adjustment in Quranic memorization students, emphasizing the importance of evidence-based interventions to enhance the psychological well-being of these students.

Using a mixed-method approach, This study examines emotional support for Quranic memorization students (santri tahfidz) in Islamic boarding schools (pesantren). Quantitative analysis of 515 santri tahfidz revealed high levels of emotional support (M = 3.74, SD = 0.68) with two primary dimensions: reliable relationships (74.96%) and trusted guidance (75.17%). Multiple regression analysis uncovered a significant relationship between emotional support and Quranic memorization achievement (β = 0.42, p < .001, R² = 0.18). A meta-analysis of 28 studies (N = 3,627) confirmed a positive correlation between emotional support and students' psychological well-being (r = 0.39, 95% CI [0.34, 0.44]). MANOVA results indicated significant differences in santri tahfidz's perceptions of emotional support based on gender (Wilks' λ = .97, F(2, 512) = 7.85, p < .001, partial η² = .03) and age (Wilks' λ = .95, F(4, 1022) = 6.73, p < .001, partial η² = .03). These findings extend previous research by Hasfi (2018) and Vista (2018) by identifying the specific roles of teacher support (β = 0.31, p < .01) and peer support (β = 0.28, p < .01) in enhancing student resilience. Furthermore, this study contributes to a more comprehensive understanding of emotional support dynamics in pesantren tahfidz education, integrating Bronfenbrenner's (1979) ecological perspective and Deci and Ryan's (2000) self-determination theory. Finally in a practical context, the researcher evaluates this study has implications for the development of more structured and efficient emotional support intervention programs in tahfidz pesantren.