When Faith Takes Precedence: Insights Into Muslim Youths' Educational Preferences

ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 When Faith Takes Precedence: Insights Into Muslim Youths’ Educational Preferences Samra Fahmia S. Villarosa Abstract. This qualitative study explored the lived experiences influencing Muslim youths’ preference for Islamic studies over formal education using phenomenological inquiry. Findings revealed that spiritual fulfillment, cultural preservation, and social belonging were key themes guiding the participants’ educational choices. Youth narratives emphasized Islamic studies as deeply meaningful and identity-affirming, reinforcing emotional resilience and a clear sense of personal purpose. These findings align with Erikson’s Identity Development Theory, highlighting the significance of value exploration and commitment in shaping adolescent identity, and Tajfel’s Social Identity Theory, which underscores the importance of group affiliation in forming self-concept and social roles. Coping mechanisms identified included prayer, self-reflection, and supportive social relationships, underscoring the critical role of faith-based resilience. Educational insights drawn from the study emphasized the need for culturally responsive curricula, equitable access to education, and teacher development rooted in moral and cultural sensitivity. These insights correspond to Bourdieu’s Cultural Capital Theory, suggesting that culturally rooted knowledge and values positively influence educational success and resilience. Recommendations highlighted collaborative efforts among educational stakeholders to integrate religious diversity into educational frameworks effectively. Finally, the study contributes to a deeper understanding of how spiritual and cultural identities shape educational engagement and resilience among Muslim youth. KEY WORDS 1. M uslim Youth 2. I slamic Studies 3. S piritual Fulfillment 4. F aith-based Resilience 5. Inclusive Education Date Received: August 15, 2025 — Date Reviewed: September 20, 2025 — Date Published: October 10, 2025 1. Introduction I have observed that many Muslim youth exhibit a lack of interest in formal education, which can limit their academic and career opportunities. This study claims that understanding the lived experiences of these youth is crucial to explaining why they often prioritize Islamic studies instead. By exploring the personal, cultural, and spiritual factors influencing their educational choices, I aim to uncover deeper insights into this preference. Recognizing these influences could lead to more supportive strategies that balance religious learning with formal schooling. Hence, my research hopes to inform educational stakeholders on how to better engage and accommodate the needs of Muslim youth who align strongly with Islamic studies. In the United States, recent data suggest that a growing number of Muslim youth show de- NIJSE (2025) - creased enthusiasm for formal education due to cultural and religious mismatch in school curricula. Report reveals that many Muslim high school students surveyed expressed feeling alienated by classroom materials that do not reflect their faith or heritage (Ahmed, 2020). According to Bagby (2020), this lack of cultural representation, combined with peer pressure to conform, often leads to disengagement and reduced academic performance. Consequently, school administrators face challenges in designing inclusive programs that cater to the distinct needs of Muslim learners. Addressing these issues requires concerted efforts to integrate religious and cultural awareness into mainstream education. In Saudi Arabia, researchers have observed a rise in the number of Muslim youth opting for exclusive religious schooling, thereby bypassing standard formal education pathways (Thompson, 2020). As Alothman et al. (2024) explained, this trend stems from a perception that secular curricula may clash with deeply held cultural and religious principles. These concerns are reinforced by family influences and societal expectations that uphold Islamic knowledge as a primary educational goal. This social context highlights the complexity of addressing low levels of interest in conventional schooling among Saudi youth. In Indonesia, approximately thirty percent of Muslim adolescents reportedly prefer attending full-time religious studies, as indicated by an educational survey conducted in 2020 (Nawas et al., 2022). Similarly, Aditoni and Rohmah (2022) documented that many of these adolescents feel a stronger connection to community-based Islamic schools, or pesantren, than to formal high schools. Their findings emphasize the sense of comfort and identity reinforcement that young learners experience in faith-oriented settings. Consequently, formal schools struggle to maintain engagement from this demographic group, who perceive secular classes as less relevant to their cultural identity. In the Philippines, scholars have pointed to the limited availability of halal-certified facilities and culturally responsive teaching materials as contributing factors to the lack of interest among Muslim youth in formal education (Rido et al., 2022). Demalon (2022) revealed that Muslim students, particularly in urban centers, often face discrimination or misunderstanding from peers and educators unfamiliar with Islamic customs. This climate of discomfort can weaken their motivation and engagement in class activities. Moreover, the shortage of teachers trained to handle culturally diverse classrooms exacerbates the marginalization felt by these learners. In Mindanao, Muslim adolescents reported that they feel more aligned with religious seminaries than with mainstream high schools, according to a local educational survey (Milligan, 2020). Samid (2022) suggested that longstanding conflicts and historical injustices may amplify distrust in secular institutions, leading to reduced interest in formal studies. This reluctance is further heightened by the limited representation of Islamic content in the standard curriculum, making these students feel disconnected from school-based learning. As a result, Muslim youth in Mindanao often invest their time in madrasah-style education that offers a more welcoming cultural atmosphere. In the researcher’s setting, it had been observed that about half of Muslim youth express low motivation toward standard schooling, citing cultural irrelevance in the classroom and lack of accessible Islamic resources. Adding more, many families also prioritize religious teachings, thus reinforcing the youth’s inclination toward exclusive Islamic education. This preference can lead to an educational gap that hampers their chances of integrating into competitive job markets requiring formal credentials. Although some programs aim to fuse Islamic teachings with formal academic subjects, these initiatives remain underdeveloped and lack widespread implementation. My review of existing literature has revealed a significant gap in understand2ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - ing the lived experiences of Muslim youth that influence their preference for Islamic studies over formal education. While previous studies have focused on academic performance and formal education outcomes, they rarely explore the personal and cultural factors driving this preference. I have observed that the unique context of Talomo Muslim Village is often overlooked, leaving a void in our understanding of these youths’ personal narratives. The absence of qualitative research using a phenomenological approach means that the deep, subjective experiences of these individuals remain largely unexamined. Therefore, I aimed to fill this gap by capturing and analyzing their stories to provide richer insights into the factors that shape their educational choices. The urgency to conduct this study in Talomo Muslim Village, Davao City, arises from the immediate need to address the educational challenges faced by Muslim youth in this community. Many of these young individuals have shown a clear preference for Islamic studies, suggesting that formal education may not be meeting their unique cultural and personal needs. By exploring their lived experiences, I hope to uncover valuable insights that may guide the development of more culturally sensitive and effective educational interventions. This research is critical for informing educators and policymakers on how to tailor educational programs that truly support the aspirations of Muslim youth. Also, the timely execution of this study is essential to ensure that their voices are heard and their educational pathways are enhanced in a manner that respects their cultural identity. 1.1. Purpose of the Study—In this phenomenological study, I aimed to explore the lived experiences of Muslim youth that influenced their preference for Islamic studies over formal education. By focusing on their personal narratives and cultural contexts, I hoped to gain a deeper understanding of the factors that shaped their educational decisions. This research intended to highlight the significance of faith, family influences, and community expectations in guiding the youths’ choices. Moreover, I believed that uncovering these dynamics could assist educators, policymakers, and community leaders in developing more inclusive and culturally responsive programs. Through this process, I sought to contribute new insights that honored the voices and perspectives of these Muslim youth. To achieve this purpose, I conducted in-depth interviews (IDI) among Muslim youth in Talomo Muslim Village in Davao City. These method allowed me to gather detailed, first-person accounts of how they perceived and experienced both Islamic studies and formal schooling. By comparing individual interviews, I was able to identify common themes as well as unique viewpoints. Hence, this approach helped me paint a more comprehensive picture of the realities that influenced their educational preferences. 1.2. Research Questions—The research questions underlying the investigation in this study are as follows: (1) W hat are the lived experiences of Muslim youth that influence their preference for Islamic studies over formal education? (2) H ow do Muslim youth cope with the societal and educational challenges that arise from preferring Islamic studies to formal education? (3) W hat educational management insights can be gained from the experiences of Muslim youth who choose Islamic studies over formal education? It was hoped that this study would be beneficial to the following individuals and groups: Muslim Youth – The study of Muslim youth’s preferences for Islamic studies over for3ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - mal education offered direct benefits to the participants by providing them with a platform to voice their educational experiences and concerns. This opportunity for self-expression empowered them, validated their personal and educational choices, and perhaps even clarified their own thoughts and feelings about their education. Moreover, the findings from this research illuminated specific needs and preferences that could guide the development of more tailored educational programs, potentially enhancing their learning experiences and outcomes. By participating in this study, Muslim youth contributed to a greater understanding of their community’s educational dynamics, which could lead to improved support and resources aligned with their cultural and religious values. Muslim Community Leaders – Muslim community leaders stood to gain valuable insights from this study, as it shed light on the educational preferences and experiences within their community. Understanding why their youth chose Islamic studies over formal education helped leaders better support their community’s educational needs. This knowledge facilitated more informed discussions with educational policymakers and contributed to the development of programs that integrated Islamic teachings with formal education curricula. Furthermore, the results of the study enhanced leaders’ ability to advocate for their community effectively, ensuring that their unique cultural and religious needs were recognized and respected within the broader educational landscape. Educators – Educators working within Muslim communities or with Muslim students greatly benefited from understanding the nuances of why Muslim youth preferred Islamic studies to formal education. This understanding helped teachers adapt their instructional methods and curricula to better engage and support these students. Insights gained from the study informed teacher training programs, encouraging culturally responsive teaching practices that respected and integrated students’ religious backgrounds into the classroom. Moreover, educators used this knowledge to foster a more inclusive and supportive educational environment that acknowledged and celebrated diversity, thereby improving educational outcomes for Muslim students. For more comprehensive understanding, the following terms were defined conceptually: Madrasah – A Madrasah is a type of educational institution primarily associated with the teaching of Islamic subjects, including, but not limited to, the Quran, Hadith (sayings and actions of Prophet Muhammad), Fiqh (Islamic jurisprudence), and Islamic history. It serves both as a place for religious instruction and as a community center where students of all ages participate in learning about Islam and its application to daily life. Ustadhs – Ustadhs are educators or teachers in Islamic schools, known as Madrasahs, who specialize in teaching Islamic sciences and often serve as spiritual guides. They play a crucial role in the religious education of Muslims, providing both academic instruction in Islamic subjects and moral guidance based on Islamic principles. Phenomenological Approach – The phenomenological approach is a qualitative research methodology used to study individuals’ lived experiences from the first-person point of view. By focusing on participants’ perceptions and feelings, it seeks to uncover the essence of their experiences concerning a particular phenomenon, emphasizing the importance of personal perspective and context. 1.3. Review of Significant Literature— 1.3.1. Factors Influencing Muslim Youths’ Preference for Islamic Studies—The preference for Islamic Studies among Muslim youths is influenced by personal, familial, educational, social, and cultural factors. Personal factors such as intrinsic motivation and faith identity foster lifelong commitment to religious learning 4ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - (Sahin, 2019; Farooqui Kaushik, 2022). Faith provides Muslim youths with moral grounding, resilience, and a sense of purpose (Stuart, 2025; Fitryansyah, 2024; Jamal et al., 2023). Religious practices like prayer and modesty serve as expressions of both belief and identity, strengthening the connection between faith and daily life. Personal experiences and aspirations for spiritual growth drive young Muslims to study Islam as a source of meaning and guidance (Simsek et al., 2022; Nilan, 2021; Biplob Abdullah, 2019). Through Islamic Studies, youths gain ethical awareness, self-discipline, and peace of mind (Ulfat, 2020; Hurri et al., 2023). These teachings—emphasizing sabr (patience), tawakkul (trust), and shukr (gratitude)—cultivate emotional balance and moral integrity. Economic factors often hinder access to Islamic education, particularly among lowincome families (Setiawan et al., 2025; Jubaedah et al., 2025). Transportation costs, limited school funding, and geographic distance reduce participation (Mustapa et al., 2023; Masrizal et al., 2024). Despite these barriers, many youths pursue Islamic learning for spiritual enrichment and community belonging (Suroso et al., 2021; Andi et al., 2023). Familial influences strongly shape youths’ interest in religious education. Parents who prioritize Islamic learning serve as role models, integrating practices like Salah and Quran recitation into daily routines (Azni Yusoff, 2019; Dollahite Marks, 2019). Early exposure through Quranic classes and religious storytelling fosters sustained engagement (McKenna Francis, 2019; Safitri et al., 2025). A supportive family environment reinforces both faith and identity (Meehan Laffan, 2021; Rusli, 2020). Educational factors—curriculum, teaching quality, and institutional reputation—determine the appeal of Islamic Studies (Chanifah et al., 2021; Tolchah Mu’ammar, 2019). Inspirational teachers who integrate modern pedagogy with religious principles deepen engagement (Lessy Rohman, 2022; Anwar Mujib, 2022). Inclusive, interactive, and technology-enhanced curricula make learning relevant to contemporary life (Lafrarchi, 2020; Ucan, 2019). Social and cultural influences also play a pivotal role. Social media platforms foster global Muslim identity and access to Islamic knowledge (Sokip et al., 2019; Sidi et al., 2020). Supportive communities and peer groups provide emotional stability and belonging (Akib et al., 2025; Santana et al., 2025). Cultural traditions emphasizing religious heritage strengthen youths’ motivation to pursue Islamic education (Abubaker et al., 2022; Al-Qatawneh et al., 2019). 1.3.2. Challenges and Coping Mechanisms in Balancing Formal and Religious Studies—Muslim youths often struggle to balance formal education with Islamic studies due to time conflicts, stress, and societal pressures (Islam et al., 2020; Amin et al., 2021). Faithbased resilience, however, enables them to find strength and meaning amid challenges (Abd Elfattah, 2025; Munir et al., 2025). Community mentorship and peer support foster perseverance and motivation (Salsabila Rohmah, 2024; Shafie, 2024). Time management remains a key coping strategy, as structured routines help maintain focus and reduce stress (Mujahidah et al., 2025; Kaligis et al., 2021). Family and mentors further reinforce discipline and provide emotional stability (Suseno, 2024; Hammad, 2024). Identity integration enables Muslim youths to harmonize religious and secular goals, viewing faith as complementary to education (Driezen et al., 2021; Totonchi et al., 2022). Developing emotional resilience and communication skills also helps manage academic and religious responsibilities. Faith-based mindfulness strengthens patience and adaptability (Javaid et al., 2024; Ishaque et al., 2025), while 5ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - effective communication ensures understanding between students, teachers, and families (De Nolf et al., 2021; Abu-Kaf Khalaf, 2020). Together, these coping mechanisms allow youths to sustain both spiritual and academic growth. 1.3.3. Value and Relevance of Islamic Studies and Formal Education—Islamic Studies nurture spiritual, moral, and intellectual development, offering guidance through the Quran and Sunnah (Nisar Rashid, 2019). Responsive curricula that integrate traditional values with modern pedagogy promote relevance and lifelong learning (Syarnubi et al., 2023; Moslimany et al., 2024). Interactive and reflective teaching enhances comprehension and critical thinking (Mulianah, 2023; Amalia et al., 2024), while community collaboration ensures inclusivity (Nor et al., 2024; Muafiah et al., 2022). Islamic education cultivates ethical behavior, compassion, and social responsibility (Asmuni, 2021). Economic realities may shift attention toward career-driven education, yet Islamic learning continues to provide moral guidance and identity formation (Chowdury, 2019; Raquib et al., 2020). Inclusive and equitable Islamic education—supported by technology, gender inclusivity, and community engagement—ensures access for all learners (Hadi et al., 2025; Yusron et al., 2024; Elihami et al., 2024). Cultural expectations and identity preservation further highlight Islamic Studies’ enduring importance in youth formation and community cohesion (Rahman Mufti, 2021; Chakim, 2022). Values-oriented teacher development strengthens educational integrity by ensuring that teachers embody Islamic ethics (Abd Rahman Smith, 2024; Udhma Minarti, 2025). Continuous training and leadership support cultivate moral exemplars who inspire spiritual and intellectual growth (Robita et al., 2022; Nurhayati et al., 2024). Ultimately, Islamic Studies remain vital in preserving faith, fostering resilience, and integrating spirituality with modern life. They equip Muslim youths with moral clarity, purpose, and adaptability to navigate global challenges while remaining true to their identity and beliefs (Aldosary Alzeetawi, 2023). 1.4. Synthesis —The preference of Muslim youths for Islamic Studies is influenced by a complex interplay of factors, including personal interest, familial influence, and the desire for spiritual growth and cultural identity. Personal interest often stems from intrinsic motivation and a genuine curiosity to understand their faith deeply, driven by experiences and aspirations for spiritual fulfillment. Familial influences, such as upbringing in a devout household and the encouragement from parents and community, also play a crucial role. Additionally, the pursuit of Islamic Studies is seen as a means to maintain and strengthen cultural identity, providing a sense of belonging and continuity in a multicultural world. These factors collectively foster a strong inclination towards valuing and engaging in Islamic education. However, integrating formal education with religious studies presents significant challenges for Muslim youth, primarily in terms of time management, academic pressure, and identity conflict. Balancing the demands of both educational pathways can be overwhelming, requiring effective time management strategies such as scheduling, prioritization, and the use of planners or digital tools. The academic pressures of excelling in both secular and religious studies can lead to stress and anxiety, necessitating support from family, teachers, and religious leaders. Coping mechanisms include developing time management skills, seeking counseling, and building supportive networks within the community. Despite these challenges, the dual pursuit of education is seen as valuable, with formal education providing practical skills and career opportunities, while Islamic Studies offer spiritual growth, ethical grounding, and cultural identity. 6ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - 1.5. Theoretical Lens—The current study is anchored on Identity Development Theory by Erikson (1968) which emphasizes the role of social and personal factors in shaping an individual’s sense of self, particularly during adolescence. It suggests that conflicts and resolutions at specific life stages heavily influence how people view themselves and the choices they make. This theory is suitable because many Muslim youth in Talomo Muslim Village are at a developmental stage where they form their core identity. By exploring how their cultural, religious, and family backgrounds intersect, the study can reveal why Islamic studies resonate more strongly than formal education. Moreover, applying Erikson’s framework clarifies how identity struggles and resolutions direct their educational preferences. In support, the Cultural Capital Theory by Bourdieu (1977) examines how knowledge, cultural assets, and social factors influence individuals’ status and educational achievements. It posits that families and communities transmit cultural capital, which can either facilitate or hinder success in formal institutions. In the context of Muslim youth choosing Islamic studies, this theory highlights the importance of cultural and religious assets that might be more valued in their community than traditional academic credentials. Investigating the types of capital esteemed within Talomo Muslim Village clarifies why formal schooling may appear less attractive. Thus, Cultural Capital Theory helps explain the social and cultural forces driving their educational decisions. In addition, Social Identity Theory by Tajfel (1978) proposes that individuals derive a sense of identity and self-esteem from the groups they belong to, such as religious or cultural communities. It underscores how group membership can greatly influence beliefs, behaviors, and loyalty toward group norms. This theory is fitting because the preference for Islamic studies may align with the social identity formed by Muslim youth within their religious and cultural network. By examining how group dynamics shape their sense of belonging, the study can reveal the communal pressures and values that steer them toward Islamic education. Also, it provides a framework for understanding how in-group attachments might outweigh external motivations to pursue formal schooling. Figure 1 presents a visual conceptual framework that symbolically captures the key constructs influencing Muslim youths’ preference for Islamic studies over formal education. On the left side of the image, the depiction of a crumbling school, poverty-stricken surroundings, and a worried mother and son represents the structural and socio-economic barriers that hinder access to formal education. The signs labeled “Poverty” and “Family Influence” illustrate how financial hardship and familial expectations often direct youth away from mainstream schooling. This visual framing aligns with the idea that educational decisions are not solely based on academic aspiration but are deeply embedded in personal, familial, and environmental contexts. On the right side, the image depicts a supportive and spiritually vibrant setting, with a young Muslim boy smiling and holding a Qur’an, surrounded by encouraging family and community members in front of a mosque. The “Community Support” sign reflects the social reinforcement Muslim youth receive in pursuing Islamic studies, suggesting that madrasah education fulfills not only spiritual but also emotional and social needs. This part of the image illustrates the interplay between cultural values, religious identity, and collective belonging, which shape the youth’s sense of purpose and educational trajectory. As a conceptual framework, Figure 1 emphasizes that the lived experiences of Muslim youth are influenced by a dynamic relationship between external barriers and internal motivations, positioning Islamic education as both a refuge and a platform for identity formation and social affirmation. 7ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - Fig. 1. Conceptual Framework of Study and Visual Representation of Study 2. Methodology This section contains the philosophical assumption, qualitative assumption, research design, research participants, research ethics, role of researcher, research instrument, research procedure, data collection, data analysis, analytical framework, and trustworthiness of the study. 2.1. Philosophical Assumptions—This study presented philosophical assumptions that guided the exploration of the lived experiences of Muslim youth that influenced their preference for Islamic studies over formal education. These assumptions helped define how I viewed reality, knowledge, and the role of participants in the research process. Ontology – From an ontological perspective, I recognized that the nature of reality in this study was highly subjective, shaped by the individual experiences of each Muslim youth (Becker Niehaves, 2007). Since I used a phenomenological approach, I believed that the truth or meaning of their experiences emerged through careful exploration of their personal viewpoints. This viewpoint underlined that the reality of preferring Islamic studies over formal education was unique and varied among different youth. By focusing on personal accounts, I embraced the idea that multiple lived realities could exist simultaneously, depending on each person’s cultural and religious context. Thus, the ontological stance guided me to treat each story as a valid representation of the phenomenon under study. Epistemology – In terms of epistemology, I accepted that knowledge about Muslim youth’s inclination toward Islamic studies was best acquired through close engagement with their lived experiences (Scholz, 2015). This phenomenological view suggested that understanding was constructed through in-depth conversations and personal reflections rather than purely quantitative measures. Consequently, I assumed that the shared insights and narratives provided by the youth were central to comprehending their educational preferences. I engaged with the participants in a manner that encouraged them to articulate their innermost feelings and beliefs, affirming that they were the true experts of their experiences. Thus, my role as the researcher was to facilitate an environment where authentic knowledge could emerge 8ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - through open dialogue. Axiology – Axiology in this context acknowledged the inherent values and cultural beliefs that both I, as the researcher, and the Muslim youth brought into the study (Spencer, 2014). I realized that my own respect for religious and cultural traditions, alongside the youth’s strong commitment to their faith, could shape the interpretation of the findings. Therefore, I approached the research with cultural sensitivity, understanding that the preference for Islamic studies might represent more than just an educational choice, it might have signified a spiritual journey or identity expression. This axiological stance helped me remain respectful of the youth’s moral and religious values while also reflecting on my biases. Consequently, I strived to present the findings in a way that honored the dignity and beliefs of all participants. Rhetoric – Finally, from a rhetorical standpoint, I aimed to narrate the experiences of Muslim youth using language that conveyed respect and authenticity (Welch et al., 2013). The phenomenological method called for a rich and vivid depiction of the participants’ voices, which I achieved by incorporating direct quotes and stories that illuminated their viewpoints. While I maintained a scholarly tone, I also strived for accessibility, ensuring that the discussion remained clear and relatable. This balance allowed me to communicate the depth of the participants’ experiences without distancing readers with overly technical language. Hence, rhetorical consideration underlined my commitment to presenting the lived realities of these youth in a compelling yet respectful manner. 2.2. Qualitative Assumptions—In this qualitative inquiry, I acknowledged that reality was subjective and constructed through the distinct experiences of Muslim youth who favored Islamic studies over formal education. By focusing on their personal stories, I embraced the idea that multiple truths coexisted, each shaped by cultural, spiritual, and familial contexts (Moustakas, 1994). This assumption underlined the importance of hearing directly from the youth to uncover the depth of their motivations. More so, I viewed my role as a facilitator who listened, observed, and interpreted these experiences in a respectful manner. Through this lens, I strived to capture the nuanced realities that formed the basis of their educational preferences. Moreover, I accepted that knowledge was co-constructed through intimate interactions with the respondents, requiring open dialogue to gain trustworthy insights. In exploring why they leaned toward Islamic studies, I remained sensitive to their values and beliefs, recognizing that their perspectives were anchored in faith and cultural tradition. This approach also required me to be reflexive, acknowledging my own potential biases and ensuring they did not overshadow the voices of the youth (Walters, 2001). As I engaged in discussions, I adopted a stance of empathy and curiosity, striving to learn from the richness of their lived experiences. Thus, this qualitative assumption helped me highlight the depth and diversity of the factors influencing their choice of Islamic studies over formal schooling. 2.3. Research Design—A qualitative research design was a method that explored and interpreted the meanings individuals or groups ascribed to a social or human problem. It involved collecting non-numerical data like interviews, observations, and textual analysis to gain an in-depth understanding of participants’ perspectives (Aspers Corte, 2019). This approach was appropriate for studying the lived experiences of Muslim youth who chose Islamic studies over formal education because it allowed me to capture the richness and complexity of their personal narratives. By focusing on in-depth interactions and open-ended data, I was able to uncover the cultural, familial, and spiritual influences that shaped their preferences. Moreover, the qualitative design encouraged flexibility and reflexivity, ensuring that the youth’s voices re9ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - conducting interviews, transcribing responses, and analyzing the data through thematic analysis. Permission to Conduct the Study – In conducting this study, I began the data gathering procedure by securing an ethical clearance from the Graduate School Research Ethics Committee. This clearance served as formal approval to ensure that the study complied with ethical standards and protected the rights and welfare of the participants. Once the ethical clearance was obtained, I proceeded to request an official endorsement from the Dean of the Graduate School. This endorsement affirmed the academic validity of the study and provided institutional support for its implementation. With both documents secured, I was fully prepared to proceed with seeking permission at the community level. Subsequently, I sought permission to conduct the study within the community by reaching out to the Punong Barangay of Talomo Proper through the Executive Coordinator of the Barangay Talomo Proper Community Muslim Affairs and Development Office. As part of the formal request, I attached the endorsement letter from the Dean of the Graduate School along with the ethical clearance from the GSRMC-REC. This documentation ensured that barangay officials were informed of the study’s academic and ethical grounding, facilitating transparency and community trust. I coordinated with the designated office to explain the study’s purpose, procedures, and the safeguards in place to protect participants. Through this process, I demonstrated respect for local governance and cultural protocols, which was essential for building rapport and securing the necessary approval to proceed with the research. Conduct of the Interview – In the conduct of the interview phase, I began by carefully selecting the participants from the Muslim youth community in Talomo Proper, Davao City. Using purposive sampling, I identified individuals who met the inclusion criteria, such as age, religious background, and educational experiences related to Islamic studies. I coordinated with the community leaders to ensure that the selection process was respectful and culturally sensitive. After identifying eight qualified participants, I provided them with a brief overview of the study, including its purpose and significance. This initial step was crucial in establishing rapport and setting a clear foundation for the interviews. Following participant selection, I proceeded to conduct the in-depth interviews either face-to-face or through online platforms, depending on the participant’s availability and comfort. Prior to each interview, I explained the purpose of the session, assured them of confidentiality, and emphasized their right to withdraw at any time. I also sought their verbal and written consent to audio-record the interview, clarifying that recordings would be used solely for research and analysis purposes. During the interviews, I maintained a conversational tone and used open-ended questions to encourage the participants to freely express their thoughts and experiences. This flexible and respectful approach allowed me to gather rich, authentic narratives essential for the phenomenological analysis. Collation and Thematic Analysis – After completing each in-depth interview, I immediately proceeded to transcribe the audio recordings verbatim to ensure accuracy and authenticity in capturing the participants’ narratives. I carefully listened to each recording multiple times, replaying segments as needed to faithfully document the participants’ words, tone, and expressions. This meticulous transcription process allowed me to become deeply familiar with the data, which is essential in phenomenological research. I also ensured that all transcripts were securely stored and anonymized to maintain participant confidentiality. Through this step, I laid a strong foundation for the subsequent stages of data analysis. Following the transcription, I conducted a thematic analysis fo16 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - cusing on the lived experiences, coping mechanisms, and insights drawn from the experiences of Muslim youths influencing their preference for Islamic studies over formal education. I began by reading and re-reading the transcripts to identify significant statements and patterns that revealed meaningful insights. From these recurring ideas, I generated initial codes and organized them into broader themes that captured the essence of the participants’ shared experiences. I then clustered the themes under the major dimensions of the study, allowing for a structured and in-depth understanding of the phenomena. Lastly, I proceeded with the interpretation and discussion of the findings, guided by the themes generated from the analysis. I connected the results to existing literature to identify points of convergence or divergence, thereby enhancing the academic value of the study. Informed by these findings, I formulated recommendations for educators, community leaders, policymakers, and future researchers, aimed at improving the educational experiences of Muslim youth. These recommendations emphasized culturally sensitive, inclusive, and faith-affirming practices in both formal and religious educational settings. Through this comprehensive process, I ensured that the research not only presented meaningful data but also contributed valuable insights to support informed action and further inquiry. 2.9. Data Analysis —The Data Analysis section presented the methods used to interpret and organize the responses gathered from the participants. It outlined the processes employed to identify patterns, categorize themes, and derive meaningful insights from the collected data. Triangulation – I used environmental triangulation by collecting data from various locations within the Muslim community to obtain a well-rounded view of the youths’ experiences. This meant I gathered observations and interviews not only in formal educational settings but also in Islamic institutions and communal spaces. By comparing these different environments, I was able to identify contextual factors that influenced the preference for Islamic studies. Such an approach allowed me to see how culture, religious practices, and daily interactions shaped the youths’ beliefs and educational choices. Thus, environmental triangulation helped me develop a richer, more holistic understanding of the phenomenon under study. In-Depth Interview – In conducting in-depth interviews (IDI), I engaged each participant in a one-on-one conversation to explore their personal experiences and motivations. This setting allowed me to delve deeper into sensitive issues, respecting their comfort and privacy while encouraging honest sharing. Throughout these interviews, I used open-ended questions, prompting the participants to narrate their stories and reflections in their own words. By actively listening and seeking clarification when needed, I uncovered meaningful insights that might otherwise have remained hidden. The information gleaned from these candid discussions was crucial for understanding the unique perspectives of each Muslim youth involved in the study. Analytical Framework – In my study on the lived experiences of Muslim youth that influenced their preference for Islamic studies over formal education, I adopted a structured approach to analyze and interpret the data collected. I began by thoroughly familiarizing myself with the data to understand the depth of the participants’ narratives. Next, I coded the data to identify recurring ideas and patterns that reflected their experiences and motivations. These codes were then grouped into broader themes that captured the essence of their educational preferences. In conducting thematic analysis, I adhered to a step-by-step framework as outlined by Braun and Clarke (2006). I carefully progressed from initial coding to the development and refinement of themes, ensuring that each phase of the analysis was systematic and comprehensive. This method allowed me to uncover 17 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - how the youth’s personal experiences and cultural values shaped their preference for Islamic studies. The synthesis of findings enabled me to draw meaningful insights that contributed to the broader understanding of educational choices among Muslim youth. Familiarization with the Data. I began with the familiarization phase, where I immersed myself in the data by repeatedly reading through interview transcripts and other collected materials to gain a thorough understanding of the content. My objective was to grasp the overall patterns, meanings, and key ideas that emerged from the data. During this stage, I took notes on my initial thoughts and potential coding ideas to guide the subsequent analysis. Generating Initial Codes. I moved to generating initial codes, where I systematically worked through the entire dataset, identifying and coding interesting features that aligned with the research questions. Coding involved assigning short phrases or words to segments of data that captured their essence. This process was comprehensive, ensuring that all relevant aspects of the data were thoroughly explored. Searching for Themes. After coding, I proceeded to search for themes by examining the codes to identify patterns and broader themes within the dataset. Themes were essentially patterns of meaning that addressed the research questions. In this phase, I grouped similar codes together to form potential themes, looking for connections and relationships between different parts of the data. Reviewing Themes. I reviewed the themes to refine and ensure their coherence and consistency with the data. This phase involved checking how well the themes represented the coded data extracts and the entire dataset. I combined, refined, separated, or discarded some themes to ensure they accurately reflected the data and were internally consistent. Defining and Naming Themes. Once the themes were finalized, I defined and named each theme, further refining their meaning and determining what aspect of the data each theme captured. I created concise and informative labels that accurately reflected the essence of each theme, ensuring that they were clear and meaningful. Producing the Report. Finally, I produced the report, where I wrote up the thematic analysis, including a detailed discussion of the themes and supporting data extracts. The report presented a coherent, logical, and concise account of the data, linking the themes to the research questions and relevant literature. I ensured that the analysis provided a compelling narrative on the lived experiences of Muslim youth that influenced their preference for Islamic studies over formal education. 2.10. Trustworthiness of the Study —To ensure the rigor and authenticity of the findings, it was essential to evaluate the quality of the research process and outcomes. To establish trustworthiness of the study, the researcher followed the four proposed criteria in evaluating interpretive research work by Lincoln and Guba (1985) which are as follows: credibility, transferability, dependability, and confirmability. Trustworthiness of this study was addressed through a thorough collection of data by in-depth interview and focus group discussion. Credibility – In my study, I enhanced credibility by using multiple data sources and methods, ensuring that the findings accurately reflected the lived experiences of the participants. I employed techniques such as triangulation, where I compared interview data with observational notes to confirm consistency in the narratives. Additionally, I conducted member checking by sharing my preliminary interpretations with the participants to verify that my 18 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - Fig. 2. Data Analysis Framework representations of their experiences were accurate. This process allowed me to build trust and verify that the findings were rooted in the authentic voices of the youth. Hence, these strategies strengthened the trustworthiness of my research outcomes. Moreover, I ensured that my research design was rigorous and transparent by clearly documenting each step of the data collection and analysis process. I maintained detailed records of my coding decisions and thematic development, allowing for an audit trail that demonstrated how the data led to the conclusions. Through reflective journaling, I continuously monitored my own biases and assumptions, ensuring that my interpretations remained true to the participants’ perspectives. I also engaged in peer debriefing sessions with colleagues to challenge and refine my findings further. Transferability – To enhance transferability, I provided thick, rich descriptions of the participants’ contexts and experiences in my study. I detailed the cultural, social, and educational backgrounds of the Muslim youth so that readers could assess the applicability of the findings to similar settings. By thoroughly describing the research environment and participants’ circumstances, I enabled others to determine whether my results were relevant to their own contexts. I ensured that my narratives captured the complexity and nuance of the lived experiences of the youth. This detailed contextualization fostered greater understanding and potential replication in other settings. In addition, I included comprehensive background information about Talomo Muslim Village in Davao City, where the study was conducted, to further support transferability. I described the specific cultural and educational dynamics that shaped the participants’ experiences with Islamic studies and formal education. By clearly outlining the research setting, I allowed readers to compare this context with their own, thereby assessing the relevance of the findings. I also documented any unique factors that might have influenced the results, ensuring transparency. Through these efforts, I hoped that my study could be seen as a valuable reference for similar research in other communities. Dependability – To ensure dependability, I maintained a detailed audit trail of all research activities, including data collection, transcription, coding, and thematic analysis. I documented every decision and change made during the research process, allowing for external scrutiny of my methods. This systematic docu19 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - mentation ensured that the study could be replicated by others who wished to verify my findings. I also used consistent research procedures throughout the study to ensure reliability in my data collection. In doing so, I affirmed that the research process was stable and that the results were dependable. Further, I regularly reviewed and reflected on my research processes to ensure that they remained consistent and aligned with the study’s objectives. I conducted periodic peer reviews where colleagues evaluated my methodology and offered suggestions for improvement. This external input helped in identifying any inconsistencies or biases in my work, thereby enhancing the dependability of the findings. I also updated my methodological documentation as necessary to capture any adjustments made during the research. These practices contributed to a rigorous and dependable research process that others could follow. Confirmability – Confirmability in my study was achieved by ensuring that the research findings were clearly linked to the raw data collected from the participants. I employed detailed coding schemes and maintained comprehensive notes that captured the decision-making process during thematic analysis. This audit trail allowed any external reviewer to trace the findings back to the original data, verifying the interpretations made. I also engaged in reflexive practices to document my biases and ensure that the interpretations were grounded in the participants’ own words. By doing so, I confirmed that the study’s conclusions were not influenced by my personal beliefs but were an accurate reflection of the participants’ experiences. Additionally, I used triangulation by comparing data across multiple sources, such as interviews, field notes, and focus group discussions, to further validate the findings. This approach helped to ensure that the themes identified were consistent and supported by the data from different perspectives. I invited peer debriefing sessions to challenge and confirm the interpretations, thereby reinforcing the confirmability of the study. All decisions and changes made during the analysis were clearly documented, creating a transparent trail of how conclusions were reached. This thorough process guaranteed that the findings were credible and could be independently verified. 3. Results and Discussion The data analysis presented in this chapter is the outcome of the study. In addition, discussions are provided to provide a full explanation of the themes that are generated in response to the objectives established for this study. 3.1. Lived Experiences of Muslim Youth that Influence their Preference for Islamic Studies Over Formal Education —The experiences of Muslim youth that influence their preference for Islamic studies over formal education is presented in Figure 3 (pp. 94). These experiences have been categorized into four distinct themes: Faith and personal identity; economic realities and accessibility; religious motivation; and social and emotional influence. 3.1.1. Faith and Personal Identity—This theme highlights how Muslim youth strongly associate Islamic education with their personal sense of identity and spiritual fulfillment. Their lived experiences reveal that learning about Islam through madrasah is not only a religious duty but also a source of peace, guidance, and life purpose. For these youth, Islamic studies provide deeper meaning in daily life and reinforce their belief in religious values. The theme emphasizes that religious knowledge is viewed 20 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - as a lifelong foundation that shapes moral behavior and decision-making. Thus, Islamic education becomes a core element in shaping who they are and how they live their lives. Muslim youth who pursue Islamic studies often describe their experience as a source of inner peace and direction in life. This spiritual fulfillment stems from their connection to prayer, understanding of religious teachings, and alignment of daily practices with faith-based values. This statement reflects how the participant finds emotional and spiritual balance through Islamic prayer and study. The act of praying not only enhances their sense of peace but also gives daily activities a clearer purpose. This supports the view of Farooqui and Kaushik (2022), who noted that the spiritual practices in Islam such as prayer and study of sacred texts provide a structured path to personal tranquility and meaning. For this youth, spirituality is not separate from everyday life but is instead its guiding framework. This response demonstrates a deep prioritization of faith over material success. Despite difficulties, the participant commits to Islamic study, viewing it as more meaningful than secular achievements. This aligns with the findings of Nilan (2021), who explained that Islamic faith can serve as a coping mechanism and a source of resilience during personal or economic struggles. The youth’s decision highlights a spiritual resolve shaped by values beyond material gain. This statement shows the transformative effect of religious knowledge on personal behavior. By understanding the Qur’an, the youth reports improved discipline and stronger moral decision-making. This is consistent with the idea of Biplob and Abdullah (2019) that religious education instills ethical behavior and self-regulation, especially when learners internalize values from sacred texts. The participant’s reliance on Islamic teachings shapes not only beliefs but also concrete life choices. For many Muslim youth, Islamic studies serve as a vital channel for preserving cultural identity and ancestral values. Through the learning of language, tradition, and religious practices, they uphold the heritage passed down by their families and communities. This statement highlights the role of madrasah education as a living repository of cultural memory. The participant sees religious schooling not just as spiritual learning but as a way to sustain and transmit cultural identity. According to Ulfat (2020), madrasahs often serve dual functions, educational and cultural, by embedding customs, values, and language in the curriculum. This reflects how formal Islamic education acts as a safeguard for tradition in the face of modern, secular influences. The youth connects language and scripture study to the preservation of religious identity. Without Arabic and Hadith instruction, they believe their sense of being Muslim would diminish. This mirrors the findings of Farooqui and Kaushik (2022), who argued that language and religious texts are integral to the formation and maintenance of a community’s cultural and spiritual self-understanding. The youth’s fear of cultural erosion emphasizes the necessity of Islamic education as a pillar of identity. Here, Islamic knowledge is framed as a valued inheritance, passed through generations to sustain tradition. The family’s strong belief in religious learning reinforces a collective commitment to cultural continuity. This aligns with the work of Stuart (2025), who emphasized that Islamic education strengthens familial and communal bonds by preserving shared practices and values. The narrative shows how education becomes a means of both spiritual and cultural legacy within the family unit. Adding more, community expectations deeply shape the educational and religious priorities of Muslim youth. The encouragement and accountability they receive from elders and peers promote a collective responsibility to uphold Islamic teachings and identity. This statement reflects a communal endorsement of Islamic education as an essential path 21 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - for youth. Support from the barangay suggests that pursuing Islamic studies is both encouraged and socially valued. According to Hurri et al. (2023), strong community backing reinforces religious commitment among youth, shaping their choices and strengthening cultural continuity. The respondent’s narrative underscores how community investment fosters a supportive environment that prioritizes spiritual education. This statement emphasizes the generational transmission of religious responsibility. Elders assign the duty of sustaining Islam to the youth, embedding religious continuity into their social roles. Fitryansyah (2024) noted that such cultural expectations often serve as informal curriculum, guiding youth behavior through moral obligations set by the community. This view strengthens the social contract between generations and ensures the persistence of religious teachings. This reflection reveals how mastery of Islamic practice, like Quranic recitation, translates into social respect and moral responsibility. Youth feel obligated to act in accordance with Islamic values because of community visibility and expectations. As Jamal et al. (2023) argued, social reinforcement plays a powerful role in shaping religious behavior, especially when religious knowledge is equated with social capital. The statement illustrates how external validation motivates internal discipline and moral conduct. Overall, the theme emphasizes that their preference for Islamic studies over formal education is deeply rooted in their spiritual identity, cultural preservation, and community expectations. These findings support Simsek et al. (2022), who emphasized that Islamic education serves as a vital source of identity, particularly in communities where religion defines cultural belonging. Similarly, Sahin (2019) noted that youth participation in religious learning is often reinforced by familial and community influence, which shapes educational choices. The participants’ strong connection to Islamic studies highlights how faithbased education fulfills emotional, social, and cultural needs. Therefore, Islamic education is not seen as an alternative but rather as the primary and most meaningful path to personal and communal development. 3.1.2. Economic Realities and Accessibility—This theme emphasizes how economic conditions and the practical accessibility of Islamic education significantly influence Muslim youth in choosing madrasah over formal schooling. Their narratives reveal that Islamic schools often present a more affordable, practical, and physically accessible educational option. Economic considerations are particularly crucial, especially for families facing financial difficulties or residing in remote locations. Thus, Islamic education is perceived not only as culturally relevant but also economically practical and accessible, which further strengthens its appeal. The following narratives illustrate how economic realities shape their preference for Islamic education. Economic factors play a central role in influencing Muslim youth to enroll in madrasah. Many youths find Islamic education to be financially accessible, alleviating the economic pressures associated with formal schooling. This statement indicates that financial practicality strongly motivates youth to choose Islamic education. The free or affordable nature of madrasah significantly reduces financial strain, making religious schooling more appealing. According to Suroso et al. (2021), many families in economically disadvantaged Muslim communities prefer religious institutions because they provide quality education without imposing significant financial burdens. This statement further highlights how madrasahs offer accessible education through reduced material costs and often volunteer teaching services. The emphasis on understanding Islam, rather than on costly resources, underscores a teaching philosophy centered on spiritual growth rather than economic investment. This finding aligns with Safitri et al. (2025), 22 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - who noted that Islamic institutions commonly rely on volunteerism and community support, reducing barriers to education for economically marginalized youth. Thus, madrasah emerges as a practical choice, economically tailored to the community’s realities. The youth emphasizes the geographic accessibility of religious institutions, which facilitates regular attendance. This proximity to mosques or madrasahs compared to distant secular schools increases educational participation among Muslim youth. As noted by McKenna and Francis (2019), geographic proximity significantly impacts educational enrollment, especially among rural or economically disadvantaged communities. Thus, physical accessibility complements economic affordability in shaping preferences for Islamic schooling. Some Muslim youth perceive formal education as irrelevant or disconnected from their cultural and religious realities. This perception arises from curriculum content that does not align with Islamic values and worldviews. This statement reflects the youth’s concerns that formal education might compromise religious identity. The perceived lack of respect and accommodation for Islam within formal curricula reduces its attractiveness. According to Bakali and Alhashmi (2020), educational relevance deeply affects learners’ motivation, especially when they sense misalignment between curricular content and personal values. Hence, the participant’s narrative emphasizes that cultural alignment is vital in education. The respondent perceives secular subjects as incompatible with Islamic values, which creates confusion and reduces educational relevance. Such misalignment between curriculum and students’ religious background significantly affects their educational experiences. Setiawan et al. (2025) similarly pointed out that students from minority religious backgrounds frequently experience alienation when curricula fail to reflect their values, leading to reduced educational engagement. Thus, curriculum relevance directly impacts Muslim youths’ preference for religious schooling. This narrative shows the participant’s belief in the practical and spiritual benefits derived from Islamic teachings, emphasizing that secular education may lack practical applicability to their daily lives. According to Jubaedah et al. (2025), learners prefer education that aligns practically and culturally with their lived experiences, as it directly enhances their quality of life. Thus, Islamic education is preferred due to its perceived practical relevance. Muslim youth also cite a perceived lack of religious and cultural support in formal educational settings, making these institutions less appealing. They face practical barriers, such as insufficient religious accommodations, which hinder their educational engagement. The lack of halal food accommodations further alienates Muslim youth, causing practical daily difficulties that impact their educational experiences. Azni and Yusoff (2019) emphasized that culturally inclusive practices like halal food provision significantly improve students’ educational engagement and comfort. Therefore, practical religious accommodations strongly affect educational preferences. The participant’s experience highlights feelings of alienation and unequal treatment, negatively influencing the sense of acceptance and belonging. According to Mustapa et al. (2023), when students perceive discrimination or isolation, educational outcomes suffer due to reduced engagement and lowered motivation. Thus, inclusivity within educational institutions remain critical. The absence of prayer spaces within formal institutions directly limits religious practice, making formal education environments challenging for practicing Muslims. Andi et al. (2023) noted that institutional accommodation of religious practices significantly impacts students’ sense of belonging and educational satisfaction. Hence, the lack of practical religious support pushes Muslim youth toward Islamic education. Therefore, the theme highlights that economic realities, perceived irrelevance, and 23 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - inadequate support in formal education strongly influence Muslim youth’s preference for Islamic studies. These findings resonate with Massarwi Khoury-Kassabri and Eseed (2019), who argued that accessibility, affordability, and cultural relevance determine educational choices among minority communities. Similarly, Dollahite and Marks (2019) noted that inclusive educational practices improve engagement among culturally diverse students, reinforcing the importance of educational institutions providing culturally responsive environments. Thus, recognizing these factors is critical in addressing the educational needs of Muslim youth. 3.1.3. Religious Motivation—This theme centers on the deep sense of religious duty and the powerful spiritual motivations that guide Muslim youth in choosing Islamic studies over formal education. Their narratives reveal that divine accountability, anticipation of rewards in the afterlife, and a clear sense of religious purpose are fundamental to their educational choices. For these youth, learning about Islam is not just a family or community expectation but a personal spiritual journey guided by faith and the desire for closeness to Allah. The significance of Islamic education extends beyond the classroom, affecting how they view their destiny, actions, and ultimate purpose. Religious responsibility and the awareness of answering to Allah are central reasons why these youth pursue Islamic education. They perceive their studies as both a fulfillment of religious obligations and preparation for spiritual evaluation. This response demonstrates how beliefs about the afterlife and accountability influence educational priorities. The fear of Judgment Day and the hope for salvation make Islamic knowledge paramount. Tolchah and Mu’ammar (2019) explained that eschatological beliefs, those about judgment and the afterlife, often motivate adherence to religious practice and learning, especially among youth. This statement reveals a deep internalized sense of religious duty. The participant’s educational choices are influenced by the belief that obeying Allah is a lifelong obligation. According to Lessy and Rohman (2022)), a sense of divine accountability often inspires Muslim youth to prioritize religious education, viewing it as a means of fulfilling their faith commitments and achieving spiritual well-being. This statement shows how spiritual well-being is prioritized over material success. The participant views Islamic education as essential for safeguarding the soul and maintaining a moral compass. As Tuna et al. (2023) argued, the pursuit of spiritual fulfillment and divine guidance often outweighs worldly achievements for religious youth, shaping educational and life decisions. Muslim youth view the pursuit of Islamic studies as a way to earn spiritual rewards and favor in the afterlife. Their motivation extends beyond immediate gains to hopes for ultimate spiritual success. The statement shows the connection between continued religious study and increased spiritual merit. The participant’s focus on afterlife benefits reinforces the value placed on Islamic education over secular achievements. According to Anwar and Mujib (2022), belief in the afterlife and associated rewards significantly motivates participation in faith-based learning among young Muslims. This narrative highlights the association between religious learning and hopes for paradise. The youth believes that Quranic study is a path to ultimate reward, shaping their academic priorities accordingly. Shofiyah et al. (2022) found that for many Muslim youth, aspirations for spiritual rewards are a significant driver of engagement in Islamic education. This response highlights how religious teachings reinforce the idea that spiritual gains outweigh material wealth. The value of piety and faith is elevated above social status or economic success. Lafrarchi (2020) observed that messages about the unique value of spiritual rewards are a recurring theme in Islamic pedagogy, motivating continued learning and religious commitment. 24 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - A clear sense of religious purpose and identity motivates these youth to prioritize Islamic learning. They find meaning, direction, and lifelong goals through the pursuit of religious knowledge. This reflection underscores how Islamic education is seen as foundational to discovering personal meaning and direction. The participant equates religious study with finding life’s purpose. This perspective emphasized that Islamic education plays a vital role in helping youth form a clear sense of identity and life direction grounded in faith. As Ucan (2019) explained, faith-based learning can be a powerful source of motivation and meaning, especially for youth navigating complex life choices. This narrative illustrates the deep sense of commitment and responsibility the youth feels toward religious learning and advocacy. Islamic education is not just for personal benefit but also for contributing to the broader Muslim community. According to Chanifah et al. (2021), this desire to serve and spread religious teachings often leads youth to view Islamic study as a life mission rather than a temporary endeavor. Overall, this theme demonstrates that religious motivation, rooted in divine accountability, hope for spiritual reward, and clarity of purpose, profoundly shapes the preference of Muslim youth for Islamic education. Rusli (2020) asserted that spiritual motivations act as strong drivers of educational choices within faith-based communities. Adding more, Meehan and Laffan (2021) highlighted that for many Muslim youth, Islamic studies are not just academic activities but serve as a means to realize their deepest values, guiding principles, and lifelong ambitions. 3.1.4. Social and Emotional Influence— This theme emphasizes how family, peers, and emotional belongingness significantly influence Muslim youth in choosing Islamic education over formal schooling. Their narratives demonstrate that these relationships and emotional connections create a supportive environment that encourages and validates their educational choices. Family expectations, peer influences, and the emotional support received in Islamic educational settings help reinforce their preference for madrasah. Thus, Islamic education not only fulfills religious and cultural needs but also addresses social and emotional necessities. Family expectations deeply shape the educational decisions of Muslim youth, reinforcing the choice of Islamic education. The approval and support from family members create a strong sense of obligation and continuity within religious traditions. This statement reflects how family expectations instill a sense of duty to adhere to religious education. The youth’s educational choice is driven by respect and obligation toward family traditions and values. According to Marpuah et al. (2025), family expectations significantly impact Muslim youths’ educational decisions, as adherence to parental teachings is often equated with loyalty and honor. This narrative emphasizes the importance of familial support and approval in choosing Islamic studies. The family’s belief that religious life is the foundation of genuine happiness strengthens the youth’s preference for madrasah education. Rosmalina et al. (2023) observed that family encouragement and shared beliefs often guide youths toward religious schooling, reinforcing family unity and collective religious identity. This statement illustrates how siblings’ choices influence educational decisions. The youth’s choice is shaped by a desire to emulate siblings, highlighting the role of sibling dynamics in educational preference. According to Gabsi (2019), siblings’ educational paths frequently influence younger family members by setting precedents and expectations. Peers significantly influence Muslim youths’ educational choices, often encouraging them toward religious studies. The sense of community and shared goals within peer groups reinforces commitment to Islamic education. This narrative highlights how peer actions and seriousness toward Islamic studies strongly impact personal 25 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - 3.3.1. Emotional and Mental Strengthening—This theme highlights how Muslim youth actively develop emotional and mental strength as they face societal and educational challenges associated with their decision to pursue Islamic studies over formal education. Their experiences show that self-acceptance, emotional mentorship, and positive reframing significantly enhance their inner resilience and psychological stability. Through these coping mechanisms, they effectively handle feelings of isolation, rejection, and external pressures. As a result, their emotional and mental fortitude not only helps them endure challenges but also promotes deeper commitment to their religious choices. Accepting themselves and their educational choices allows Muslim youth to remain confident and content, even when facing external judgment. Their internal validation and self-approval mitigate societal pressures and strengthen emotional resilience. This narrative reflects a deep sense of self-acceptance rooted in religious conviction. By embracing their choice confidently, the participant maintains emotional security and personal satisfaction. According to Sarizadeh et al. (2020), selfacceptance significantly strengthens emotional well-being, enabling religious learners to cope better with societal judgments. This participant demonstrates self-assurance despite being outside societal norms, reducing any feelings of guilt or inadequacy. Their unwavering commitment to personal choice provides emotional strength and self-esteem. Ishaque et al. (2025) noted that youth who accept their unique paths often demonstrate higher emotional resilience and self-confidence. This statement underscores prioritizing emotional peace over conforming to external pressures. Choosing inner peace helps preserve psychological stability and spiritual integrity. Javaid et al. (2024) found that prioritizing emotional well-being significantly reduces stress and enhances resilience in youth facing societal challenges. Guidance and emotional support from trusted mentors, such as religious teachers and leaders, play a critical role in helping Muslim youth cope emotionally and mentally with their educational choices. These mentors provide encouragement, advice, and validation. Here, emotional validation and practical advice from mentors significantly strengthen determination despite resource limitations. Effective mentorship provides emotional reinforcement and practical guidance. De Nolf et al. (2021) affirmed that emotional mentorship significantly helps youth navigate educational challenges through enhanced motivation and emotional support. This reflection highlights the importance of approachable mentors who offer empathy and understanding. The supportive role of religious teachers significantly eases emotional burdens. According to Karimullah (2023), emotional support from trusted mentors significantly boosts resilience, motivation, and overall emotional well-being among youth. This statement emphasizes how motivational and encouraging words from religious leaders renew the youth’s emotional strength and motivation. Mentorship acts as emotional nourishment during challenging times. Dwinandita (2024) observed that mentor-driven encouragement positively influences emotional resilience and student motivation in religious contexts. Muslim youth actively practice positive reframing to view their educational paths optimistically, transforming perceived disadvantages into opportunities. Positive reframing fosters emotional resilience by shifting perspectives toward strength and gratitude. This reflection shows intentional positive reframing to see religious education as an opportunity rather than a limitation. Viewing their path as a blessing significantly enhances emotional positivity. Abu-Kaf and Khalaf (2020) noted that positive reframing significantly enhances emotional resilience by enabling youth to reinterpret challenges constructively. This participant employs spiritual reframing techniques, such as prayer and Quranic 32 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - reflection, to manage negative emotions and maintain emotional stability. Spiritual reframing provides emotional clarity and strength. Torralba et al. (2021) found that spiritual practices significantly enhance emotional coping skills through positive cognitive reframing in youth facing educational and societal pressures. This narrative highlights how transforming adversity into strength fosters emotional maturity and turns negative experiences into opportunities for growth and advocacy. Dwinandita (2024) indicated that positive reframing of discrimination and societal challenges significantly enhances emotional resilience and advocacy efforts among religious youth. Overall, this theme reveals that emotional and mental strengthening, built on self-acceptance, mentorship support, and positive reframing, significantly helps Muslim youth cope with societal and educational challenges. According to Muslimah et al. (2019), emotional mentorship from religious leaders significantly improves youth resilience and psychological stability. Meanwhile, Sarizadeh et al. (2020) emphasized that positive reframing strengthens emotional resilience, enabling Muslim youth to face challenges more effectively through constructive coping strategies. Figure 4 summarizes the main themes found in the study on how Muslim youth cope with challenges when choosing Islamic studies over formal education. The central box shows the main coping mechanism, while the four surrounding boxes, Faith-Based Resilience, Adaptive Social Strategies, Academic and Life Skill Adjustment, and Emotional and Mental Strengthening, highlight the key strategies used. The arrows leading from each theme to the central box indicate a direct, influential relationship; each theme independently contributes to, and collectively shapes, the coping strategies employed by Muslim youth. The use of arrows in Figure 4 also signifies the inductive process central to qualitative research. The arrows represent the analytical path from raw data, specific experiences and statements shared by Muslim youth, to broader, abstracted themes. The summary explains how specific coping actions, such as prayer, peer support, self-learning, and positive reframing, were coded and grouped into thematic categories, forming a framework that illustrates how Muslim youth navigate educational and social challenges. The framework highlights four interconnected domains of coping: faith-based resilience, adaptive social strategies, academic and life skill adjustment, and emotional and mental strengthening. Each of these themes emerged inductively from the narratives of the respondents, where individual actions and reflections were synthesized into broader categories of meaning. For instance, reliance on prayer and spiritual grounding was grouped under faith-based resilience, while building peer networks and engaging in community support reflected adaptive social strategies. Similarly, self-directed learning and practical adjustments in daily routines were captured as academic and life skill adjustment, whereas practices like positive reframing and emotional regulation fell under emotional and mental strengthening. 3.4. Educational Management Insights Gained From the Experiences of Muslim Youth Who Choose Islamic studies Over Formal Education —The insights drawn from the experiences of of Muslim Youth in Talomo Muslim Village who choose Islamic studies over formal education is illustrated on Figure 5 (pp. 135). The identified themes include: Responsive curriculum and learning structures; inclusive and equitable access to education; and values-oriented teacher development. 3.4.1. Responsive Curriculum and Learning Structures—This theme highlights the importance of developing curricula and educa33 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - Fig. 4. Coping Mechanism of Muslim Youth With the Societal and Educational Challenges That Arise From Preferring Islamic Studies to Formal Education 34 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - tional structures responsive to the spiritual, moral, and practical needs of learners. Insights from Muslim youth emphasize that effective education integrates values alignment, flexible delivery methods, and moral leadership development. Their experiences illustrate that a curriculum resonates more deeply with students when it aligns with their religious beliefs, adapts to their religious practices, and nurtures leadership grounded in ethical principles. Muslim youth underscore that educational content must align with students’ spiritual and moral values to foster deeper engagement and effective learning. Curricula that resonate with their personal beliefs significantly enhance relevance and motivation. This statement emphasizes that integrating spirituality and moral perspectives into curricula makes learning more meaningful and relevant. Students engage better when education resonates with their inner values. According to Moslimany et al. (2024), curricular alignment with students’ religious and moral values significantly enhances their educational engagement and satisfaction. This reflection emphasizes the importance of embedding moral and ethical instruction throughout educational content, fostering comprehensive character development. Mulianah (2023) noted that integrating values education across all subjects significantly enhances overall student behavior and ethical growth. This narrative highlights the practical guidance provided by faith-based education, addressing daily ethical and moral dilemmas. Such content enhances students’ emotional and moral development. Amalia et al. (2024) found that religious curricula effectively bridge moral guidance gaps often found in secular educational systems. Flexible educational delivery methods are critical to accommodate religious practices, ensuring learners can balance their spiritual obligations with academic responsibilities. Adaptability in schedules and teaching methods enhances accessibility and participation. This narrative underscores that accommodating religious practices through flexible schedules fosters greater participation and academic commitment. Students remain motivated when their spiritual obligations are respected. Nor et al. (2024) emphasized that flexible scheduling around religious practices significantly enhances learners’ academic engagement and satisfaction. This reflection highlights how flexibility and adaptability in educational settings can still provide effective learning environments. Smaller or alternative setups can facilitate meaningful education. Muafiah et al. (2022) argued that flexible educational approaches significantly enhance learning accessibility, particularly in diverse or religiously unique contexts. This narrative demonstrates how structured yet flexible methods in Islamic education successfully meet learners’ needs. Maintaining structure while allowing adaptability enhances educational effectiveness. Asmuni (2021) highlighted that structured yet flexible learning significantly improves student participation and learning outcomes, particularly among religious youth. Education must integrate moral leadership training, equipping learners to become community role models grounded in ethical and spiritual values. Developing morally responsible leadership in students enhances respect and discipline within communities. This reflection emphasizes that Islamic studies nurture servant leadership qualities, promoting community respect and ethical behavior. Students develop strong moral leadership that positively influences their social environment. Amalia et al. (2024) observed that integrating moral leadership into educational programs significantly improves student behavior and community engagement. This statement highlights the importance of moral foundations in nurturing disciplined and respectful learners. Moral leadership education transcends academics and positively impacts overall character development. Moslimany et al. (2024) indicated that moral leadership integration significantly enhances student discipline, 35 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - motivation, and academic performance. This reflection emphasizes sincerity and moral integrity as key leadership qualities earning respect within educational environments. Authentic moral leadership strengthens community trust and respect. Mulianah (2023) noted that moral sincerity among educational leaders significantly enhances community respect and positive school culture. Overall, this theme reveals that responsive curricula and learning structures, built on values alignment, flexible delivery, and moral leadership, significantly improve educational experiences for Muslim youth who prioritize Islamic studies. Nisar and Rashid (2019) emphasized that aligning curricula with spiritual and moral values significantly enhances learner engagement. Meanwhile, Syarnubi et al. (2023) highlighted that flexible educational delivery significantly improves accessibility for religious learners. Integrating moral leadership into education significantly enhances discipline and community respect. Thus, developing responsive curricular frameworks effectively addresses the unique educational needs of Muslim youth, fostering comprehensive academic and personal growth. 3.4.2. Inclusive and Equitable Access to Education—This theme reveals the crucial role of inclusivity and equity in educational management, especially for religious minority students like Muslim youth. Their narratives show that when faith-based needs are recognized, when support services are contextualized to their culture, and when their cultural identities are affirmed, students become more motivated and engaged in their educational journey. Such practices help break barriers, reduce marginalization, and create a sense of belonging for learners who might otherwise feel excluded. Muslim youth emphasize that genuine recognition and respect for their religious beliefs significantly enhance their educational engagement and motivation. Acknowledging faith-based preferences in curriculum and school policies fosters a supportive and respectful environment. This statement demonstrates that recognizing and accommodating religious practices leads to harmony and mutual respect among learners. When students feel that their beliefs are valued, they are more likely to participate and excel. Hadi et al. (2025) noted that respect for religious diversity in education strengthens school-community relationships and enhances student well-being. This narrative indicates that acknowledgment of students’ religious values increases their interest and enthusiasm for education. When educational content and activities reflect their beliefs, students become more engaged and motivated. Utari et al. (2024) found that culturally responsive education positively influences student motivation and participation. This reflection shows that minority learners feel more included and inspired to learn when their religious identity is incorporated into the curriculum. Such practices combat marginalization and foster equity. Yusron et al. (2024) emphasized that curriculum inclusivity enhances a sense of belonging for minority students, supporting both academic and social outcomes. Support services that are sensitive to the cultural and religious backgrounds of learners help remove barriers to academic success and emotional well-being. Schools that provide faith-sensitive counseling and train teachers in diversity awareness promote a more equitable educational environment. This narrative emphasizes that school services tailored to cultural and religious needs facilitate student success and retention. When learners’ unique backgrounds are accommodated, they thrive academically and socially. Afif et al. (2025) highlighted that contextualized support systems improve academic performance and school satisfaction among minority students. This statement illustrates the importance of faith-sensitive guidance and support services in schools. Effective counseling must consider students’ religious identities to offer meaningful support. Mala et al. (2024) found that culturally and 36 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - religiously responsive counseling significantly boosts student confidence and well-being. This reflection highlights the necessity for teacher professional development on diversity and faithrelated needs. When teachers are equipped to address unique concerns, students receive better support. Elihami et al. (2024) noted that diversity training for educators leads to more inclusive, effective learning environments. Affirming the cultural and religious identity of learners creates a positive and accepting school climate. When students feel secure in expressing who they are, their engagement and sense of belonging are strengthened. This narrative shows how faith-based education helps youth maintain and defend their religious identity, reducing feelings of vulnerability or marginalization. Utari et al. (2024) emphasized that faith-affirming educational settings bolster selfesteem and community pride among minority students. This reflection demonstrates that appreciating students’ cultural heritage increases their willingness to participate in school life. Cultural affirmation motivates broader involvement and fosters a positive school experience. Hadi et al. (2025) stated that cultural appreciation in schools encourages active student participation and academic success. This statement emphasizes the importance of a school climate where acceptance and respect are fundamental. Feeling free to express one’s identity fosters confidence and emotional security. Chowdury (2019) highlighted that environments valuing acceptance and respect significantly strengthen students’ self-worth and belonging. Overall, this theme demonstrates that inclusive and equitable access to education, through recognition of faith-based needs, contextualized support services, and affirmation of cultural identity, empowers Muslim youth and other minorities to participate fully and confidently in their educational journey. Raquib et al. (2020) emphasized that recognizing and responding to religious needs in schools promotes equity and engagement. Meanwhile, Hadi et al. (2025) highlighted the importance of tailored support and cultural affirmation in fostering motivation and academic achievement. These educational management insights highlight the need for policies and practices that embrace diversity and foster a sense of belonging for all learners. 3.4.3. Values-Oriented Teacher Development—This theme underscores the essential role of values-driven approaches in teacher development, as highlighted by Muslim youth who benefit from educators grounded in cultural competence, mentorship, and a commitment to lifelong learning. Their experiences suggest that when teachers embody respect for diversity, act as positive role models, and encourage continuous intellectual and moral growth, the learning environment becomes more inclusive and transformative. These values-oriented practices equip both teachers and students to navigate diverse educational needs, fostering personal development alongside academic achievement. Muslim youth emphasize that effective teachers are those who show deep understanding and respect for students’ diverse cultural and religious backgrounds. Cultural competence is not optional but foundational to an inclusive classroom. This narrative demonstrates how respect and cultural sensitivity foster trust and comfort among students. Teachers who recognize and honor the diversity of their learners create a more welcoming and effective classroom. According to Robita et al. (2022), cultural competence in teaching significantly enhances student engagement and classroom harmony. This statement highlights the need for ongoing teacher training in diversity and differentiation. Well-trained educators are better prepared to respond to the unique needs of each student. Abo-Zena (2019) found that professional development in cultural competence leads to more effective, inclusive education. This reflection reinforces the idea that inclusivity requires deliberate effort and competence from teach37 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - ers. Inclusivity is achieved when educators intentionally understand and respond to cultural diversity. Udhma and Minarti (2025) emphasized that intentional cultural competence is a prerequisite for inclusive educational settings. Muslim youth view their teachers not just as instructors but also as mentors and role models, particularly in the development of character and values. This narrative reveals that students look to teachers for moral guidance and authentic examples of ethical behavior. Role modeling through actions, not just instruction, shapes students’ values and aspirations. According to Abd Rahman and Smith (2024), mentorship by teachers greatly influences students’ character development and life skills. This emphasizes the value of compassion and accessibility in educators. When teachers are approachable and empathetic, students are more likely to seek support and guidance. Tambak et al. (2023) observed that compassionate mentorship strengthens the student-teacher relationship and supports holistic student well-being. This statement reflects that in Islamic studies, character development is prioritized over academic performance alone. Such mentoring builds ethical foundations for lifelong success. Nurhayati et al. (2024) affirmed that values-based mentoring by educators results in better character and citizenship among students. Islamic education instills in students a growth mindset and the importance of learning that extends beyond formal schooling. This insight highlights the lifelong perspective encouraged in madrasah, where knowledge-seeking and intellectual curiosity are valued. Students are inspired to continue learning well beyond their academic years. Ermida and Ismail (2025) stated that a lifelong learning orientation supports adaptability and success in rapidly changing societies. This narrative shows how daily religious reflection supports intellectual and moral growth. Growth mindsets foster resilience, adaptability, and a love of learning. Aldosary and Alzeetawi (2023) emphasized that growth-oriented educational cultures produce more innovative and self-motivated learners. This highlights the importance of self-directed learning and continuous personal development outside the classroom setting. Encouraging learning in all life contexts cultivates independent and responsible individuals. Chakim (2022) argued that encouraging students to seek knowledge independently builds confidence and lifelong adaptability. Overall, this theme demonstrates that values-oriented teacher development, rooted in cultural competence, role modeling, and lifelong learning, is essential for inclusive and transformative education. Robita et al. (2022) found that culturally competent teachers foster stronger engagement and trust among diverse learners. Meanwhile, Rahman and Mufti (2021) emphasized that teacher mentorship and compassion are key to holistic student development. Abo-Zena, 2019) affirmed that growthoriented educational environments encourage continuous learning and adaptability. Therefore, investing in teacher development centered on values and inclusivity is fundamental to supporting the educational success and personal growth of all students, including Muslim youth. Moreover, the results strongly support Bourdieu’s Cultural Capital Theory (1977), which asserts that educational success and opportunities are significantly influenced by cultural resources such as knowledge, skills, and values acquired through family and community. The findings reveal that Muslim youth draw on unique cultural capital through their religious education, community values, and experiences within Islamic schooling. These cultural assets, such as a responsive curriculum that aligns with their beliefs, equitable access to learning, and teachers who model culturally sensitive values, equip them with the tools to succeed in educational environments that may otherwise overlook their needs. The emphasis on curriculum relevance, inclusive access, and 38 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - values-oriented development demonstrates how non-mainstream forms of capital can foster educational resilience and achievement, directly aligning with Bourdieu’s assertion that cultural capital is critical for navigating and succeeding within social and academic fields. Conceptually, the downward arrow signifies top-down impetus: when the curriculum permits adaptation and creative revision, teachers gain latitude to experiment and innovate, thereby shaping the nature of the insights gleaned. The upward arrows, by contrast, represent bottom-up contribution: teachers translate professional-learning gains and learner-focused strategies into concrete classroom actions, and these efforts aggregate to form the broader insight base captured in the central box. The bidirectional orientation of the arrows thus captures a dynamic learning ecology in which curriculum flexibility empowers teachers, while teachers’ evolving practices simultaneously refine curricular expectations, an iterative loop that strengthens entrepreneurial instruction over time. Figure 5 summarizes the main educational management insights from the experiences of Muslim youth who prefer Islamic studies over formal education. The central focus is on the overall insights gained, while the three main themes, Responsive Curriculum and Learning Structures, Inclusive and Equitable Access to Education, and Values-Oriented Teacher Development, directly shape these insights. The arrows show that a relevant curriculum forms the foundation, and both inclusive access and values-based teacher development are crucial for effective educational management in this context. The use of arrows and the structure of Figure 5 reflect the inductive process central to qualitative research. In this process, researchers start by collecting detailed accounts from Muslim youth about their educational experiences, then analyze these narratives to identify patterns and recurring themes. The themes emerged naturally from the experiences of the participants, reflecting an authentic and data-driven understanding of educational management for Muslim youth. The arrows show how each theme connects directly to the main insights, creating a logical link from lived experiences to broader management ideas. This process highlights how insights are built from the ground up through careful analysis. Overall, Figure 5 demonstrates that the findings are rooted in the genuine voices and realities of Muslim youth. 4. Implications and Future Directions This part of the paper presents the implications and future directions of the study. The discussion is supported by the literature presented in the first chapters and the implications is in accordance with research questions presented in this study. The primary purpose of the study was to explore the lived experiences of Muslim youth that influence their preference for Islamic studies over formal education using qualitative approach, specifically, the phenomenological design wherein a semi-structured interview guide was administered through in-depth interview (IDI). The researcher selected the eight (8) Muslim youths in Talomo Muslim Village in Davao City as the participants through purposive sampling method. The researcher employed a semi structured interview guide to explore experiences, coping strategies, and insights draw from the experiences of the Muslim youths leading them to prefer Islamic studies over formal education. Based on the results the summary of the findings were the following: 39 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - Fig. 5. Educational Management Insights Gained From the Experiences of Muslim Youth Who Choose Islamic studies Over Formal Education 40 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - 4.1. Findings—The findings on the lived experiences of Muslim youth reveal that their preference for Islamic education is primarily rooted in their desire for spiritual fulfillment, cultural preservation, and social belonging. Islamic studies offer a meaningful and identityaffirming alternative to formal education, which is often perceived as lacking in cultural and religious relevance. This supports Erikson’s Identity Development Theory, which highlights the importance of value exploration and commitment during adolescence. The youth’s narratives demonstrate how faith-based education fosters a deep sense of purpose, direction, and moral discipline. As a result, there is a critical need for education systems to recognize and respect diverse identity formations within their curricula. In terms of coping mechanisms, Muslim youth exhibit strong emotional resilience and adaptability when navigating educational and societal challenges. Their strategies include prayer, self-reflection, maintaining supportive relationships, and managing responsibilities through structured routines. These coping responses help them maintain psychological well-being and commitment to their chosen educational path. While faith plays a central role, peer and family support also contributes significantly to their ability to withstand exclusion or discrimination. These findings imply that supportive networks and religious affirmation are essential components of student-centered interventions. The educational insights drawn from their experiences emphasize the importance of culturally responsive learning environments, inclusive access to education, and values-driven teacher development. Their accounts illustrate how Islamic education functions as a form of cultural capital, equipping them with the tools to succeed academically, spiritually, and socially. This reflects Bourdieu’s Cultural Capital Theory, which asserts that culturally rooted knowledge, values, and skills influence educational success. When students see their beliefs and identities reflected in school structures, they are more likely to engage meaningfully with learning. Therefore, educational leaders must prioritize the development of inclusive frameworks that accommodate religious diversity and foster equitable learning experiences. 4.2. Implications—As regards to the lived experiences of Muslim youth, it was revealed that their preference for Islamic education is anchored in spiritual fulfillment, cultural preservation, and strong communal identity. Islamic studies serve not only as a source of religious knowledge but also as a foundation for shaping their self-concept and social roles. This supports Erikson’s Identity Development Theory (1968), which emphasizes the significance of values and belief systems in adolescent identity formation, and Tajfel’s Social Identity Theory (1978), which highlights how group affiliation reinforces personal identity and social behavior. The youth’s experiences demonstrate that Islamic education strengthens both individual purpose and group belonging. Therefore, educational systems should adopt more culturally responsive curricula that validate diverse identitybuilding processes. In terms of coping mechanisms, Muslim youth exhibit strong emotional and spiritual resilience when facing challenges in mainstream education and society. Their strategies include daily prayer, reflection, social selectivity, and open communication with family, which help them navigate discrimination, exclusion, and pressure. These mechanisms contribute to their psychological well-being and strengthen their resolve to pursue Islamic education despite external obstacles. The findings imply that faith-based coping, combined with supportive social environments, plays a critical role in helping youth maintain academic focus and emotional balance. Educational stakeholders should consider integrating psychosocial support systems that are sensitive to religious and cultural backgrounds. FInally, the educational insights drawn from their experiences highlight 41 ISSN 3028-1261 10.5281/zenodo.17339168/NIJSE.2025 NIJSE (2025) - Mustapa, K., Gagaramusu, Y. B. M., Palandi, E. H., Syakhrani, A. 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