Ramadhan Syahputra Sibarani, Zainun Zainun

Sholat as Mental Health Rehabilitation for Islamic Guidance Students

Introduction

Sholat as mental health rehabilitation for islamic guidance students. Explore how Sholat (Islamic prayer) serves as mental health rehabilitation for Islamic guidance students. Discover its effectiveness in reducing anxiety and improving mood when performed with spiritual awareness.

Abstract

Mental health issues among students are a significant concern, especially when facing academic, social, and personal pressures during their studies. This research aims to explore how the practice of prayer can serve as a form of spiritual support in maintaining the mental stability of students. The research was conducted at the State Islamic University of North Sumatra (UINSU) Medan using a descriptive qualitative approach. Data was collected through in-depth interviews, observations, and documentation from seven students from various study programs aged 20-24 years. Data analysis was conducted in three stages: data reduction, data presentation, and conclusion drawing. The research results show that prayer is able to provide inner peace, reduce anxiety, and significantly improve mood. This effectiveness depends on the quality of its execution, especially if done with awareness of spiritual needs and reverence. Conversely, prayer performed solely as a formal routine without inner presence does not have a significant psychological impact. This finding implies the importance of strengthening the quality of worship as part of a holistic approach to addressing students' mental health issues.

Review

This study critically examines the role of *Sholat* (Islamic prayer) as a form of mental health support among students, a timely and relevant topic given the increasing pressures faced by university students today. Employing a descriptive qualitative approach at the State Islamic University of North Sumatra, the research utilizes in-depth interviews, observations, and documentation from seven participants to explore the lived experiences of students. The core finding reveals that prayer can indeed foster inner peace, reduce anxiety, and significantly enhance mood. However, a crucial nuance highlighted is that this effectiveness is contingent on the quality of execution, particularly the presence of spiritual awareness and reverence, rather than merely performing it as a routine. A notable strength of this research lies in its qualitative methodology, which is well-suited for delving into the subjective experiences and spiritual dimensions of mental well-being, providing rich insights that quantitative methods might miss. The identification of "quality of execution" as a determinant of *Sholat*'s psychological impact is a significant contribution, moving beyond a simplistic correlation to offer a more nuanced understanding of spiritual practice. While the small sample size (N=7) is typical for in-depth qualitative work, it inherently limits the generalizability of the findings, suggesting an area for future exploration with larger and more diverse student populations. Further detail on the specific programs of the "various study programs" could also have enriched the context for potential comparative insights. In conclusion, this study offers valuable insights into the potential of spiritual practices, specifically *Sholat*, as a component of holistic mental health strategies within an Islamic context. Its emphasis on the importance of conscious, spiritually-aware worship provides a practical implication for both religious guidance and mental health interventions, urging a focus on the inner dimension of practice. Future research could build upon these findings by exploring the mechanisms through which "quality of execution" translates into psychological benefits, perhaps through larger-scale studies or by comparing different spiritual practices. Ultimately, this work contributes meaningfully to the discourse on student mental health by underscoring the vital role of integrated spiritual support.

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