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 (?²/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 (? = 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 investigates the impact of social stigma on colorectal cancer treatment management through a meta-analysis of 47 studies involving 12,358 patients. Results demonstrate significant negative correlations between social stigma and both colorectal cancer treatment adherence (r = -0.42, p < 0.001) and patient quality of life (r = -0.38, p < 0.001). More specifically, regression analyses reveal that social stigma predicts 18% of variance in diagnostic delay (β = 0.43, p < 0.001) and 22% of variance in treatment-seeking delay (β = 0.47, p < 0.001). These findings, when compared to Gonzalez and Smith's (2019), reported a weaker correlation (r = -0.29) between social stigma and treatment adherence, identifying a stronger effect between these variables. Furthermore, unlike Lee et al.'s (2020) study focusing on lung cancer, this research specifically demonstrates that colorectal cancer patients experience 23% higher levels of social stigma (d = 0.58, p < 0.01). In the context of intervention, results confirm that community-based interventions can reduce perceived social stigma by 31% (95% CI: 24%-38%), exceeding the effectiveness reported in Courtens (1996) previous study. Finally, mediation analyses confirm that social support mediates 26.2% of social stigma's effect on treatment adherence and 34.2% on quality of life, while coping strategies mediate 21.4% and 26.3%, respectively. These findings underscore the urgency of integrating social stigma reduction strategies into colorectal cancer treatment management protocols to improve treatment outcomes and patient well-being.

This meta-analysis investigated the role of positive emotions in Retinitis Pigmentosa (RP) treatment, encompassing 47 studies with 3,284 patients. Results demonstrated that positive emotion-based interventions significantly enhanced quality of life by 27.3% (d = 0.84, 95% CI [0.71, 0.97], p < 0.001) compared to control groups. Regression analyses revealed that optimism strongly correlated with retinal degeneration deceleration (β = 0.62, p < 0.001), while increased gratitude was associated with an 18.7% improvement in visual function (r = 0.41, p < 0.01). Furthermore, a 5-year longitudinal study demonstrated a 31.5% reduction in anxiety (t(412) = 8.76, p < 0.001) and 43.2% increase in treatment adherence (OR = 2.87, 95% CI [2.14, 3.85]) in the intervention group. Mediation analyses identified neuroplasticity (β = 0.31, 95% CI [0.22, 0.40], p < 0.001) and inflammatory modulation (β = 0.28, 95% CI [0.19, 0.37], p < 0.001) as primary mechanisms mediating the relationship between positive emotions and RP treatment outcomes. These findings extend Johnson et al.'s (2019) work on optimism-RP progression correlation and Hinkle et al.'s (2021) mindfulness effects on RP patients' quality of life by providing the first identification of specific neuroplasticity pathways influenced by positive emotions in RP management. Additionally, the optimal dose-response model, identified at 16 weeks with 2-3 sessions per week (β = 0.18 per session, p < 0.001), establishes a novel framework for psychoneuroimmunological intervention protocols in RP treatment.

This study focused on assessing the conformity of sharia to kafalah contracts in Hasanah Card products. The main findings show that the implementation of kafalah contracts on Hasanah Cards still does not fully meet the required Sharia criteria. The majority of scholars are of the view that the agreement related to ujrah for kafalah services falls into the category of riba qardh, so it is forbidden. Therefore, it is important to keep the kafalah in its purity context as a form of aid and almsgiving without any element of imbalance or compensation that is not under the principles of Shariah. This research is expected to make a significant contribution to the development of Islamic financial products that are more in line with Islamic teachings. By highlighting shortcomings in the implementation of the kafalah contract in the Hasanah Card product, it is hoped that it will encourage better improvement and innovation efforts to ensure Sharia compliance in Islamic finance practices. In addition, this research is also expected to increase public awareness of the importance of applying sharia principles in every aspect of finance, to create a more transparent, fair, and under Islamic values.