Spiritual Mindfulness-Based Intervention for Nomophobia: A Randomized Controlled trial

Nomophobia has emerged as a new psychological issue in the modern world, indicating an increasing prevalence among young people. Therefore, there is a need for interventions to reduce nomophobic behavior. This study aimed to examine whether spiritual mindfulness intervention is effective in reducing individuals' levels of nomophobia. A randomized controlled trial was employed in this research, comparing pre-test, post-test, and follow-up scores between the experimental and control groups. A total of 60 participants voluntarily participated in 15 sessions of spiritual mindfulness. The participants in this study are Moslem, aged between 21 to 24, consisting of 50 (83.33%) females and 10 (16.67%) males. All participants are students of a private university in Yogyakarta. Independent t-tests and general linear models were used to analyze the data. The results of this study demonstrate that spiritual mindfulness intervention has an impact on reducing individual nomophobia levels in the experimental group. Meanwhile, individuals in the control group showed an increase in their nomophobic behavior. In conclusion, spiritual mindfulness intervention is effective in reducing nomophobia levels by 70.8%, as indicated by the partial eta squared value. Further explanations of the psychological dynamics are detailed in this article.


INTRODUCTION
The progress of information technology and the internet has brought about changes in every aspect of life and individual behavior (Bragazzi & Del Puente, 2014;King, 2014;Aguilera-Manrique et al., 2018;Durak, 2018).The remarkable progress in information technology and internet speed has rendered smartphones an indispensable component of people's everyday existence (Lee et al., 2018;Kara et al., 2019;Jahrami et al., 2021).The development of Android-based and iOS-based applications as well as various other programs has made the capabilities of smartphones limitless (Yildirim & Correia, 2015;Pivetta et al., 2019;Güner & Demir, 2021).The various functions that support individual activities have turned the phone into an essential tool.The high demand for the functions offered by smartphones has led to excessive dependence on the devices themselves (Brown et al., 2013;Billieux et al., 2015;Nawaz et al., 2017;Bekaroğlu & Yılmaz, 2020;Berdida & Grande, 2023).
Nomophobia, short for 'no mobile phone phobia, refers to the "fear of not being able to use a mobile phone or not being able to be contacted via phone" (Yildirim & Correia, 2015).Nomophobia refers to the "discomfort or anxiety experienced by individuals when they cannot use their phone or make use of the features provided by this device" (King, 2014).Nomophobia is a "new type of disorder related to smartphone use" (Bragazzi & Del Puente, 2014;Adawi et al., 2019;Jahrami et al., 2021) or a disorder in the modern era (Argumosa-Villar et al., 2017;Avci, 2022) caused by problematic phone usage (Valenti et al., 2022).Therefore, there have been suggestions to include nomophobia as a "specific phobia" in the "situation phobia" category in the Diagnostic and Statistical Manual of Mental Disorders by the American Psychiatric Association (APA) (Bragazzi & Del Puente, 2014).

Literature Review
Mindfulness is commonly described as "the awareness that arises through paying attention on purpose, in the present moment, non-judgmentally, to the unfolding of experience moment by moment" (Kabat-Zinn, 2005).Mindfulness is defined as "the engaged process of fully attending, in a discerning way, to the experiential phenomena that arise from one moment to the next, maintained from one moment to the next" (Shonin & Van Gordon, 2014;Frostadottir & Dorjee, 2019).Although, mindfulness techniques used in mental health settings are based on Buddhist models (Bishop et al., 2004;Shonin & Van Gordon, 2014).However, in other religious traditions, similar practices are also known.In the Christian tradition, practices like Centering Prayer and Lectio Divina exist (Keating, 1996;Foster, 2015).Meanwhile, in the Islamic tradition, there are practices of dhikr (remembrance of God), salat (prayer), and tafakkur (contemplation), which emphasize creating a state of profound presence and inner connection with Allah (Hamsyah & Subandi, 2017).
Mindfulness is the practice of self-regulating attention while adopting an orientation of acceptance, curiosity, and openness to current experiences (Williams & Bakitas, 2012;Michalak et al., 2015).Meanwhile, Mindfulness-Based Interventions (MBI) focus on actively changing attention and awareness, with mindfulness also being conceptualized as a dispositional trait (Hanh, 2023).Individuals with high dispositional mindfulness tend to be non-reactive and non-judgmental toward their internal experiences; they are observant of their thoughts and emotions and act with awareness and concentration in their daily activities (Kabat-Zinn, 2005;Khoury et al., 2013).
Mindfulness training aims to make individuals aware of the present moment, developing a holistic awareness that includes recognizing physical sensations, perceptions, emotional states, thoughts, and mental images.The ultimate goal of mindfulness training is to cultivate and develop nonjudgmental awareness, involving full focus without emotional interference.Previous research has provided evidence that mindfulness interventions can reduce psychological stress and medical symptoms (Carmody et al., 2008), decrease insomnia and depression symptoms (Carmody et al., 2008;Reangsing et al., 2021;Purwanto et al., 2023), alleviate anxiety (Burgstahler & Stenson, 2020), and mitigate fatigue (Green & Kinchen, 2021).Additionally, prior research has shown that mindfulness-based interventions can lower stress levels, enhance performance and quality of life (Márquez et al., 2021;Purwanto et al., 2023), and reduce mood disturbances (Chang et al., 2018).This study will integrate Islamic spirituality with mindfulness in an intervention to alleviate nomophobia.Previous research has shown the positive role of spirituality in individuals' mental health (Miller & Thoresen, 2003;Koenig, 2014;Seybold & Hill, 2016).Therefore, in this article, spirituality will be explained in greater depth.A bridge is needed for a better transition.So, the discussion from mindfulness to spirituality will not be abrupt.
Spirituality has become an important theme in health research (Ghorbani et al., 2012;Lintang, 2021), including incorporating spirituality into mental health interventions (Miller & Thoresen, 2003;Sutton, 2010;Ghorbani et al., 2016).Previous research findings indicate that spirituality significantly contributes to individual well-being (Miller & Thoresen, 2003;Koenig, 2014;Seybold & Hill, 2016) and has a positive impact on mental health in general (Hadzic, 2011;Ghorbani et al., 2012;Musa, 2015).Numerous studies have linked the effects of spirituality to positive physiological, emotional, and psychological growth in individuals (Hayman et al., 2007).This is because in many cultures, individuals view spirituality as an essential part of their existence, making the integration of spirituality into interventions and counseling are important (Bauer & Johnson, 2018;Keleshteri & Rohani, 2019;Brown et al., 2022).
Religion and spirituality have demonstrated their influence on how individuals experience life, respond to their environment, interact with their social surroundings, and make decisions that impact their overall mental health (Pargament et al., 1988;Thurston, 1999).The spiritual dimension has been significantly tested as an important social and psychological resource in an individual's ability to cope with stress and negative life events (Pargament et al., 1988;Koenig, 2014).(Hayman et al., 2007) reported that spirituality serves as a buffer against the effects of stress on an individual's self-esteem; the higher an individual's level of spirituality, the stronger their ability to cope with stress and maintain adequate self-esteem.Additionally, positive contributions of the spiritual dimension have been found in individuals with depression, where individuals with meaningful spirituality can effectively overcome their depression (Subandi et al., 2010;Coelho-Junior et al., 2022;Di et al., 2023) and manage anxiety well (Graham et al., 2001).
For Muslims, one of the practices recommended by the Islamic faith is "dhikr" or remembrance of Allah (Hamsyah & Subandi, 2016).Dhikr involves recalling and uttering the name of Allah for the purpose of strengthening faith, cultivating piety, and worshiping Him (Mitha, 2018).Dhikr is a practice that can be carried out more flexibly; for instance, we can engage in dhikr during journeys, before sleep, while walking, jogging, and even during meditation or self-contemplation (Kosasih, 2015;Ghorbani et al., 2016;Sulistyawati et al., 2019).
Allah SWT states in the Quran that individuals who consistently engage in dhikr, both in times of joy and hardship, will find tranquillity and peace in their lives (Bonab et al., 2013).Many individuals experiencing depression, distress, frustration, and disappointment resort to escaping their problems through substance abuse, nightlife, and alcohol consumption.However, these coping mechanisms do not resolve their issues; instead, it adds to the already heavy psychological burden and increases the risk of suicidal actions.Allah SWT says, "Those who have believed and whose hearts are assured by the remembrance of Allah.Unquestionably, by the remembrance of Allah hearts are assured."(Q.S. Ar-Ra'd: 28).
Dhikr originates from the Arabic language, derived from the root word "dzakara, yadzkuru, & dzikran" which means to mention and remember (Al-Banna, 2016;Yunus, 2015).Dhikr is also related to the root word "zhikr," which means to remember, mention, and teach (Arifin, 2020;Basri, 2021).In addition to the above definitions, there are several meanings of dhikr found in the Quran.First, dhikr is understood as lessons, as stated in Allah SWT's words, "And We have certainly made the Quran easy to remember, so is there any who will remember?"(Q.S. Al Qamar: 17).
Second, dhikr is seen as the Quran itself, as in the verse, "That is what We recite to you, [O Muhammad], of [Our] verses and the precise [and wise] message [of the Qur'an]."(Q.S. Ali Imran: 58).Third, dhikr is associated with great honor, as Allah SWT says, "And indeed, it is a noble Qur'an.In a Register well-protected."(Q.S. Az-Zuhruf: 44).Fourth, dhikr serves as a reminder, as seen in the verse, "Then have you become oblivious that there has come to you a reminder from your Lord through a man from among you, that he may warn you?" (Q.S. Al-A'raf: 68).Fifth, dhikr is explained, as in the verse, "The mention of the mercy of your Lord to His servant Zechariah."(Q.S. Maryam: 2).

Rationale o the Study
Nomophobia has become an increasingly prevalent disorder among mobile phone users worldwide (Bragazzi & Del Puente, 2014;S et al., 2017;Anshari et al., 2019;Berdida & Grande, 2023).The rising incidence of nomophobia cannot be left unaddressed due to its cascading negative impacts on individuals' lives (Catone et al., 2020;Kaur et al., 2021;Lin et al., 2021;Jahrami et al., 2022).Therefore, the need for an intervention to address this issue is evident.(Arpaci et al., 2020) have identified the role of mindfulness in relation to nomophobia, where mindfulness shows a negative correlation with nomophobia.This suggests that individuals with higher levels of mindfulness tend to exhibit lower nomophobic behaviors.Meanwhile, for Muslims, the values and principles of Islamic teachings hold significant importance and influence every aspect of Muslims' experiences, behaviors, and lives (Achour et al., 2015;Makin, 2016;Achour et al., 2021).Utilizing the strength of Islamic teachings in a psychological intervention is believed to be crucial and determinant of the success of the intervention provided (Ghorbani et al., 2012;Achour et al., 2015).This is because the intervention aligns with the beliefs and convictions of Muslims, thereby significantly impacting their spiritual growth (Bonab et al., 2013;Kahn, 2014;Salleh et al., 2015;Ahmad & Khan, 2016).
One significant ritual in Islamic teachings is "dhikr" or remembrance of Allah.Current research incorporates dhikr into the mindfulness intervention process (Salleh et al., 2015).Dhikr itself means remembering Allah.The Quran states that when Muslims engage in dhikr or "remember Allah," their hearts attain tranquility (Iskandar & Dirhamsyah, 2019;Sulistyawati et al., 2019).Dhikr becomes a central act of worship in Islamic teachings that strengthens the faith, piety, and spiritual meaningfulness for Muslims (El-Menouar, 2014;Musa, 2015;Sulistyawati et al., 2019;Kusuma et al., 2020).Previous studies indicate that incorporating dhikr into psychological interventions has positively contributed to the mental

Participants
Open recruitment for participants of this study was carried out in July 2023 through a WhatsApp group of the class taught by the researcher.The purpose of open recruitment is to inform potential participants about the experimental study on spiritual-mindfulness to reduce nomophobia symptoms.Individuals who are interested and feel that they have nomophobia symptoms can participate in the offered intervention.A total of 85 students registered and were initially eligible, but after conducting screening using Nomophobia questionnaire, 7 students did not meet the inclusion criteria, and 12 students stated that they would not participate for various reasons.In the end, 66 participants met the criteria and were randomly divided into the experimental and control groups in a 1:1 ratio.The inclusion criteria were as follows: (1) having moderate to high Nomophobia scores (score > 32), (2) a Moslem, and (3) being willing to engage.The exclusion criteria were: (1) having low Nomophobia scores, (2) currently experiencing severe psychological disorders.The participants in this study are aged 21 to 24, consisting of 50 (83.33%)females and 10 (16.67%) males.All participants are students of a private university in Yogyakarta.Furthermore, product implementation on a wide scale involved 106 students.Sampling was carried out using a stratified cluster random sampling technique, categorized into state schools and private schools.From each category, one school was then taken using a cluster random sampling technique.Next, using the same sampling technique, two classes were taken from each school.The first class was designated as the experimental, and the second class was defined as the control.Based on this sampling flow, the number of samples in the experimental class was 54 students, while the control class was 52 students.The research sample characteristics for the implemented product are presented in Table 2.

Randomization
Randomization, blinding, and controlled trial methods were employed in this research.The research assistant and the outcome evaluator remained blinded throughout the 15 intervention sessions.Participants were randomly assigned to two groups using the random.orgapplication.Random.org is a website and service that provides truly random numbers and other random data.Random.orggenerates randomness from atmospheric noise.This noise is collected through the use of hardware devices, like radio receivers, that monitor electromagnetic radiation in the atmosphere.Since atmospheric noise is unpredictable and uncontrollable, it serves as a source of true randomness.Random.orguses hardware random number generators (HRNG) to convert the collected atmospheric noise into random numbers.These HRNGs are designed to provide a continuous stream of random bits.The random bits obtained from the HRNGs are processed to ensure they meet the required statistical properties of randomness.This includes testing for bias and independence.An independent facilitator, who was blinded to the subject groups, divided the participants into the two groups.A data processing team that was also blinded was responsible for analyzing the research data.

Interventions
The participants attended 15 sessions of spiritual-mindfulness intervention.The intervention consisted of 15 sessions in 7 days, each lasting for 1.5 hours.Three trained facilitators, with master's and doctoral degrees, who were well-versed in the intervention manual, delivered the sessions.The research design employed in this study was a randomized controlled trial with a pre-post test approach.The intervention consisted of 15 sessions, each lasting for 1.5 hours.The sessions encompassed various aspects, including spiritualmindfulness techniques related to breathing sensation, body sensation, brain sensation, and feeling sensation all combined with dhikr uttering repetition (Ya Rahmaan Ya Rahiim).Additionally, the intervention included supplementary materials such as biofeedback sensation, emotion regulation management, self-control skills, and smartphone management.Table 1 presents the primary materials used in the intervention.
The module was developed based on the theory of spiritual psychology and mindfulness-based intervention by the researcher.An expert panel was formed to evaluate the designed module The expert panel consisted of four individuals specializing in clinical psychology, holding doctoral degrees, and having practiced psychotherapy for 10 years.The experts' specialties included psychotherapy, mindfulness intervention, and spirituality.Inputs from these experts were used to enhance the intervention module, aligning it with the intervention goals and making it more effective in achieving them.The expert panel's feedback covered various aspects, including session duration, content delivered to participants, homework materials, PowerPoint materials, and specific techniques that were refined for greater utility.
After undergoing evaluation by the expert panel and refining the intervention module, the next step involved testing the improved intervention module with 15 participants.The intervention was conducted over 15 sessions.Additionally, a trial was conducted involving the use of a spiritual mindfulness journal booklet, a daily record book that applied the principle of self-monitoring.This journal served as a homework task for participants to complete throughout the week, which was subsequently evaluated for its content.
Overall, participants stated that the provided intervention module was well-designed and comprehensible.Feedback from participants suggested adjusting the timing of material delivery in each session to allow for brief breaks.After summarizing the trial participants' feedback, the intervention module was further improved and prepared for implementation within the experimental group of the study.

Module Material Content Description Breathing sensation
This material teaches and trains participants to become more aware of the breathing process, including awareness of the breath's pace, the flow of air in and out of the nose, throat, abdomen, and lungs, as well as awareness of any sensations that occur during the act of breathing.

Body sensation
This material teaches and trains participants to become more aware of every sensation occurring in their bodies, including muscles throughout the entire body, starting from the upper body, which is the head, down to the lower body, which is the feet.It also involves becoming aware of tension in their muscles and specific areas of their body.By being conscious of every sensation in their body, individuals will be able to control and achieve overall relaxation related to their body's condition.

Brain sensation
This material teaches and trains participants to become more aware of every thought that arises in their mind, recognize the emergence of passing memories, become aware of what troubles their thoughts, observe every leap of thought, ideas, or memories in their mind.Developing this awareness will enhance an individual's self-awareness and self-reflection, making them less susceptible to negative thoughts and anxious thinking.

Feeling sensation
This material teaches and trains participants to become more aware of every emotion that arises, to label their emotions, understand these emotions, and fully accept each emotion mindfully.The expectation is that participants will be able to manage their emotions effectively and constructively in the future, particularly in relation to negative emotions that cause psychological stress and pressure.

Biofeedback sensation
This material teaches and trains participants to become more aware of their physiological responses, particularly the relationship between thoughts, breathing, and heart rate.In the process, the material utilizes a biofeedback tool called heart rate variability (HRV), which directly detects changes in heart rate on a second-by-second basis.Through this intervention, participants can understand how mindfulness in thoughts and breathing can regulate heart rate.This skill will enable participants to continuously create a state of relaxation within themselves.

Emotion regulation skill
This material teaches and trains participants to become more aware, understand, and accept their emotions, both positive and negative, while also being able to manage these emotions constructively.Through this material, participants are taught how to appropriately and effectively reduce the intensity of their emotions.One of the topics covered is emotional management through cognitive reappraisal.

Self-control skill
This material teaches and trains participants on how to strengthen selfcontrol through the use of emotion regulation skills, mindfulness, relaxation, and spirituality learned in previous sessions.It also provides individuals with an understanding of their current level of self-control and what needs to be done to enhance it.

Smartphone management
This material teaches and trains participants on how to manage smartphone usage in a healthy manner, avoid excessive smartphone usage, refrain from using smartphones as a compensation for stress, and establish a schedule or goals for smartphone usage that benefit positive activities.(Yildirim & Correia, 2015) comprises four dimensions: "not being able to communicate," "losing connectedness," "not being able to access information," and "giving up convenience."Prior to usage, the researchers made modifications and translated the items of this scale to make them more suitable for the research context and respondents.Sample items include: "I would feel anxious because I could not instantly communicate with my family and/or friends," "I would be nervous because I would be disconnected from my online identity," "I would feel uncomfortable without constant access to information through my smartphone," "If I did not have a data signal or could not connect to Wi-Fi, then I would constantly check to see if I had a signal or could find a Wi-Fi network."The Cronbach's alpha coefficient of this scale is 0.864, with item-total correlations ranging between 0.311 and 0.775.

Statistical Methods
The data were analyzed using descriptive analysis and independent t-tests through gain scores and also general linear model by a blinded independent team to prevent research bias in the results.Data analysis was conducted using Statistical Package for the Social Sciences program (SPSS version 25).

Results
This randomized controlled trial aimed to examine whether spiritual mindfulness-based intervention could reduce the level of nomophobia.The chosen approach involved incorporating Islamic teachings through the practice of "dhikr" (remembrance of God).The participants of this study were Muslim students with moderate to high nomophobia scores.The data analysis results are presented in Table 1 below.
Based on the gain score analysis using an independent t-test, the results indicate a significant difference in gain scores between the experimental group and the control group (t = -8.409,df = 58, p = 0.000).The experimental group showed a reduction in the mean nomophobia score by -1.83, in contrast to the control group's mean score of .400This analysis suggests that the spiritual mindfulness-based intervention effectively reduced the level of nomophobia in the experimental group, while no decrease in nomophobia scores was observed in the control group.
Table 2 presents the descriptive statistics for the Nomophobia mean scores of both the experimental group and the control group at three distinct time points: pre-test, post-test, and follow-up.The table includes the mean and standard deviation for each group at each of these stages.
Initially, during the pre-test phase, the control group exhibited a slightly higher mean Nomophobia score, with a mean of 47.00, compared to the experimental group, which had a mean score of 43.96.This suggests that before any intervention, individuals in the control group may have experienced a somewhat higher level of Nomophobia.
Moving to the post-test results, both groups showed a decrease in their Nomophobia scores following the intervention.However, it is noteworthy that the experimental group demonstrated a more significant reduction in their mean score, which decreased from 43.96 to 42.20.In contrast, the control group's mean score only slightly decreased from 47.00 to 47.40.This indicates that the intervention had a more pronounced effect on reducing Nomophobia symptoms in the experimental group compared to the control group.As we transition to the follow-up assessment, we continue to observe a notable difference between the two groups.The experimental group maintained a lower mean Nomophobia score of 40.80, while the control group had a mean score of 47.60.This suggests that the positive effects of the intervention persisted in the experimental group even at the follow-up stage, indicating the durability of the intervention's impact.
In summary, the data reveals that, initially, the control group had a higher level of Nomophobia.However, as a result of the intervention, the experimental group consistently displayed lower mean scores in subsequent assessments.This underscores the effectiveness of the intervention in reducing Nomophobia symptoms and its ability to sustain these positive effects over time, as demonstrated in the follow-up evaluation.
Table 3 presents results of Tests of Within-Subjects Effects on Nomophobia, encompassing a total of 60 study participants.This table provides insights into the impact of time (pre-test, post-test, and follow-up) and the interaction between time and group (experimental and control) on the mean scores of nomophobia.
The F-statistic pertaining to the time factor stands as notably significant (F = 23.556,p < 0.001).This signifies a statistically significant difference in mean scores across the three time points.Essentially, it suggests that, on average, there is a noticeable alteration in nomophobia scores over time for all study participants.
Furthermore, the table also furnishes results regarding the interaction between time (pre-test, post-test, and follow-up) and group (experimental and control).The F-statistic for this interaction is highly significant (F = 55.489,p < .001),signifying a substantial interaction effect between time and group.This implies that the changes in nomophobia scores over time differ between the experimental and control groups.Based on the results presented in Table 4, it is evident that a significant interaction effect exists, leading to discernible changes in nomophobia scores over time (pre-test, posttest, and follow-up) for all participants in the study.Moreover, the significant interaction effect between time and group indicates that these changes over time differ between the experimental and control groups.Notably, the experimental group, which received the spiritual mindfulness intervention, demonstrated lower nomophobia scores in both the posttest and follow-up assessments compared to the control group.This highlights the more pronounced impact of the spiritual mindfulness intervention in reducing nomophobia scores within the experimental group.Additionally, the analysis reveals that in the experimental group, a Partial Eta Squared value of 0.708 was obtained, signifying that the provided spiritual mindfulness intervention led to a substantial 70.8% reduction in nomophobia, while the control group exhibited only a minimal reduction of 0.10%.In Figure 1 above, we can observe the changes in nomophobia scores between the experimental and control groups.In the experimental group, a decrease in nomophobia scores is evident from the pre-test to the post-test and follow-up.Conversely, in the control group, an increase in nomophobia scores is observed.The reduction in nomophobia scores in the experimental group indicates that the spiritual mindfulness intervention is quite effective and has an impact on addressing nomophobic behavior in individuals who received the intervention.Meanwhile, individuals who did not receive the intervention show an increase in their nomophobic behavior.

Discussion
The findings of this study demonstrate that spiritual mindfulness-based intervention with dhikr uttering can effectively reduce nomophobia, as evidenced by the lower gain scores in the experimental group compared to the control group.This study corroborates previous research for instance , Liu et al. (2018) found a positive relationship between perceived stress and problematic use mediated by self-control and moderated by mindfulness.In other words, stress can lead to self-control deficits, driving problematic use when mindfulness is low.Li & Hao (2019) discovered that the negative impact of alexithymia on smartphone addiction weakens in individuals with high mindfulness, suggesting that mindfulness protects against harmful usage in those who are less reflective of their emotional states.(Arpaci et al., 2020) found a significant negative relationship between mindfulness and nomophobia.The higher the individual's mindfulness, the lower their level of nomophobia.Mindfulness intervention also associated with a decrease in addictive behaviors.High mindfulness also exhibits a protective effect against addictive behaviors, including perceived stress (Tseng et al., 2023), sleep problem, fatigue, depression and anxiety (Black, 2014;Kaviani et al., 2011;Williams & Penman, 2018), smoking addiction (Black, 2014) and alcohol use (Karyadi & Cyders, 2015).
Mindfulness is a state of present-moment awareness that involves being attentive and nonjudgmental toward thoughts, feelings, and sensations being experienced (Kabat-Zinn, 2005).In the context of reducing nomophobia (the fear of being without mobile devices or internet access), mindfulness practices can have physiological and psychological effects that help alleviate nomophobia symptoms.Mindfulness practices have been shown to reduce stress levels and lower the production of the cortisol hormone (Creswell et al., 2014).Cortisol is a stress hormone that can contribute to increased nomophobia symptoms.By reducing stress and cortisol, mindfulness practices can help alleviate the anxiety associated with the fear of losing access to mobile devices (Baer, 2003;Arpaci et al., 2020).Mindfulness can also activate the relaxation response through the parasympathetic nervous system, which balances the fight-or-flight response of the sympathetic nervous system (Baer, 2003;Roeser & Peck, 2009;Creswell et al., 2014;Hallauer et al., 2022).This can help lower heart rate and blood pressure, which can become elevated due to nomophobia symptoms.
Furthermore, from a psychological perspective, mindfulness involves being aware of thoughts, feelings, and sensations in the present moment without judgment.By increasing self-awareness of the fears and anxieties that arise when lacking access to mobile devices, individuals can better manage their emotional reactions (Baer, 2003;Roeser & Peck, 2009;Creswell et al., 2014;Hallauer et al., 2022).Mindfulness also fosters an attitude of acceptance toward all types of thoughts and emotions, including feelings of anxiety (Kaviani et al., 2011;Williams et al., 2014;Tseng et al., 2023).This means individuals can learn to face nomophobia-related feelings without avoiding or fighting them.This can reduce feelings associated with the fear of losing access to technology.

Implications
This research finding indicates the influence of spiritual mindfulness in reducing the level of nomophobia in the experimental group.More specifically, the application of dhikr "Ya Rahman Ya Rahim" combined with mindfulness training can reduce the level of nomophobia in the experimental group.This study involved individuals who are Muslim because it applied the dhikr of the Divine Names (asmaul husnah) in its implementation.The specific application of spiritual mindfulness enhances individuals' awareness of emotional and mental fluctuations, enabling individuals to understand, label, and accept without judgment every psychological dynamic experienced by the individual.This expanded awareness and self-acceptance foster the emergence of self-compassion, wisdom, and the ability to create

Figure 1 .
Figure 1.Flow Diagram of the Progress through the Phases of a Parallel Randomized Trial of Two Groups

Figure 1 .
Figure 1.Graph of pre-test, post-test, and follow-up nomophobia scores between the experimental and control groups

Table 2 .
Independent t-Test with Gain Score Results (N = 60)

Table 4 .
Tests of Within-Subjects Effects result on Nomophobia (N=60)

Table 5 .
Tests of Between-Subjects Effects on Nomophobia result (N=60)