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 meta-analytic study systematically examines the effectiveness of trauma prevention interventions implemented in at-risk communities across the Middle East by analyzing 47 independent studies (N = 12,483) published between 2010 and 2023. Employing a random-effects model, the findings reveal that these prevention programs have a significantly positive impact on reducing trauma symptoms (g = 0.73, 95% CI [0.65, 0.81], p < .001). Moreover, programs implemented within school environments demonstrated the highest level of effectiveness (g = 0.86), followed by community-based interventions (g = 0.71), and programs involving families (g = 0.62). Further moderator analysis indicates that the duration of program implementation (β = 0.31, p < .01) and the degree of family involvement (β = 0.28, p < .01) are significant predictors of intervention success. Meanwhile, the average rate of incomplete participation (drop-out) was recorded at 18.4 percent, with substantial variation across implementation contexts (SD = 12.3 percent). Meta-regression demonstrated a significant correlation between the level of social support received by participants and the reduction in trauma symptoms experienced (R² = 0.42, p < .001). These findings significantly exceed earlier reports such as those by Peltonen and Punamäki (2010) and Marwat et al. (2025), who estimated program effects within a moderate range (g = 0.45–0.52). Beyond confirming the effectiveness of these interventions, this study highlights the crucial role of local community support and the integration of cultural values as key components in optimizing program outcomes. Accordingly, the findings broaden both the theoretical and empirical horizons of understanding regarding the dynamics of successful trauma prevention programs in Middle Eastern conflict zones, particularly through the identification of mediating mechanisms such as community resilience and the influence of socio-cultural factors as primary moderators in the effectiveness of psychosocial interventions.

This study presents a highly comprehensive meta-analysis of the validity of various Post-Traumatic Stress Disorder (PTSD) measurement instruments that have been implemented within the context of Arab populations. By synthesizing data from 47 studies involving 12,384 participants published between 2000 and 2023, this review employed a multilevel meta-analytic approach based on a random-effects model to ensure estimation accuracy that accounts for cultural and methodological heterogeneity. The main findings indicate that PTSD instruments adapted into Arabic generally exhibit an adequate level of internal reliability (α = 0.88, 95% CI [0.85, 0.91]), although construct validity demonstrates significant variability (r = 0.72, 95% CI [0.67, 0.77]). Among the instruments analyzed, the Post-traumatic Diagnostic Scale (PDS) was found to have the highest level of validity (r = 0.83, p < 0.001), followed by the Clinician-Administered PTSD Scale for DSM-5 (CAPS-5) with r = 0.79 (p < 0.001), and the PTSD Checklist for DSM-5 (PCL-5) with r = 0.76 (p < 0.001). Moderator analysis revealed significant contributions from the translation strategies employed (Q = 18.42, p < 0.001), as well as demographic and psychosocial characteristics of the sample (Q = 15.67, p < 0.01), to fluctuations in instrument validity. When compared to the findings of Alqahtani et al. (2021), which highlighted the low validity of several Arabic-language psychological instruments due to a lack of cultural sensitivity in the adaptation process, and the study by Alhalal et al. (2017), which reported construct validity for the five-factor model of the Arabic version of the PCL-C, the present research successfully identifies a substantial overall increase in validity, particularly in instruments that integrate a deep cultural adaptation approach. Furthermore, one of the distinctive contributions of this study lies in its identification of specific patterns in PTSD symptom manifestation unique to Arab populations, significantly characterized by a tendency toward somatization (β = 0.45, p < 0.001) and the expression of distress in collective forms (β = 0.38, p < 0.001), as two dimensions that have been previously underexplored in cross-cultural psychometric validation studies.

This study evaluates the effectiveness of culturally adapted Cognitive Behavioral Therapy (CBT) in the treatment of war trauma in the Middle East through an analysis of 47 studies involving a total of 4,628 participants from 2000 to 2024. The findings indicate that culturally informed CBT interventions have produced a significant therapeutic effect (g = 0.82, 95% CI [0.71, 0.93], p < .001) with a moderate level of heterogeneity (I² = 68%). Furthermore, culturally adapted CBT has been shown to reduce symptoms of Post-Traumatic Stress Disorder (PTSD) by 43.2% (d = 1.24, p < .001), anxiety by 38.7% (d = 0.96, p < .001), and depression by 35.9% (d = 0.88, p < .001). Additionally, moderator analysis revealed that the effectiveness of CBT significantly increases when the therapy integrates traditional healing practices (β = 0.34, p < .01) and involves family members in the intervention process (β = 0.29, p < .01). These findings expand upon previous research by Almoshmosh et al. (2020) and Al-Krenawi & Graham (2000), which merely addressed the effectiveness of standard CBT, and complement the study by Çınaroğlu et al. (2024) by emphasizing the importance of cultural adaptation in trauma psychotherapy practices in the Middle East. Furthermore, the main novelty of this research lies in identifying specific cultural components that enhance the effectiveness of CBT in the Middle East, including the integration of religious values (β = 0.31, p < .01) and the use of local cultural narratives in therapeutic approaches (β = 0.27, p < .01). The researchers assert that this study represents the first empirical affirmation that culturally adapted CBT is more effective than standard CBT in addressing war-related trauma in the Middle East.

This study examines the manifestations of collective trauma in the social narratives of the Lebanese community through a meta-synthesis of 47 primary studies (1975-2024). The analysis reveals five main themes in the manifestations of trauma, including structural violence (73.4%), disintegration of collective identity (68.2%), transformation of intergenerational narratives (62.8%), communal resilience (57.9%), and reconstruction of collective memory (52.3%). Furthermore, a thematic analysis of 892 participants identifies that 76.5% of respondents exhibit symptoms of transgenerational Post-Traumatic Stress Disorder (PTSD), with 64.3% reporting chronic anxiety related to sectarian conflict. Additionally, these findings confirm a significant correlation (r = 0.78, p < 0.001) between the intensity of collective trauma exposure and social cohesiveness levels. Thus, these results expand upon the research of Sim et al. (2018) regarding transgenerational trauma and Kimhi et al. (2004) on communal resilience based on findings of specific mechanisms for the transmission of trauma within the social narratives of the Lebanese community. Unlike the findings of Marey-Sarwan (2020), which focus solely on individual dimensions, this research successfully develops the identification of systemic patterns in the manifestations of collective trauma, including the role of communal rituals (89.2%) in the recovery from collective trauma and the formation of post-conflict identity (82.7%). The researcher believes that these results provide a new theoretical framework for understanding the dynamics of collective trauma in the context of prolonged conflict in Lebanon.

This meta-analysis evaluates the effectiveness of community-based interventions in addressing complex trauma among children in Gaza through a systematic analysis of 42 studies (N=4,873) published between 2010 and 2024. The findings reveal a significant treatment effect (g=0.78, 95% CI [0.65, 0.91], p<.001) with moderate heterogeneity (I²=68%). School-based interventions demonstrate the greatest effect (g=0.89), followed by family interventions (g=0.76) and peer-group interventions (g=0.65). Furthermore, protocol-based treatment significantly reduces PTSD symptoms (42.3%), anxiety (38.7%), and depression (35.2%) among children in Gaza. Moderator analysis identifies intervention duration (?=0.34, p<.01) and family involvement (?=0.29, p<.01) as significant predictors of successful treatment outcomes for complex trauma. Lastly, meta-regression results indicate a linear relationship between intervention intensity and symptom improvement (R²=0.45, p<.001). These findings expand on previous research by Thompson et al. (2021) and Al-Krenawi (2022) by identifying specific effective intervention components within the Gaza context. Additionally, the discovery that a phased approach integrating community support with protocol-based treatment yields optimal outcomes presents a novel contribution not previously addressed in meta-analyses.

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.