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An Examination of Spiritual Practices during the Movement Control

Order (MCO) and their Long-Term Impacts on Behavior

Ahmad Sharifuddin Mustapha*., Muhammad Syazwan Faid., Shakila Ahmad., Nik Kamal Wan

Muhammed., Muhammad Masruri

Department of Islamic Studies, Centre for General Studies and Co-Curricular Universiti Tun Hussein

Onn Malaysia

*Corresponding Author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.91100213

Received: 10 November 2025; Accepted: 20 November 2025; Published: 05 December 2025

ABSTRACT

The pandemic significantly affected Malaysia's economy, resulting in a GDP decline of 17.1%. A survey

indicated that 67.8% of enterprises saw no sales during the Movement Control Order (MCO), with 92.8% of

them being small and medium-sized enterprises (SMEs). This study examines the spiritual activities of UTHM

Muslims following the MCO, emphasizing personal and ethical impacts. Participants consisted of UTHM

staff, interviewed mostly two years after the stay-at-home order (March 2020) and one year following the

conclusion of the MCO (ending May 17, 2021). The results indicated that participants aged 31-40 exhibited a

substantially higher interest in online lectures (0.43) compared to other age groups (0.18). Senior officers

favored online seminars over their counterparts at other grade levels. Male individuals participated more in

family religious activities (mean 0.46) than female participants (0.21). Age, number of offspring, and

educational level did not significantly influence familial religious practices. Self-reflection religious activities

were minimal during and after the MCO, with merely 25% of participants engaging in frequent practice. The

MCO enhanced individual resilience and awareness of expanded charitable capacities via online lectures,

electronic donations, and social media initiatives. Family interactions resumed normally following the MCO.

Keywords- Spritual Practices, Movement Control Order, Long Term, Impact, Behaviour

INTRODUCTION

The pandemic has adversely impacted Malaysia's economy. Malaysia's gross domestic product (GDP) has

decreased by 17.1%. A recent poll indicated that 67.8% of enterprises experienced no sales during the MC,

with 92.8% of these entities classified as SMEs. Most businesses must depend on their savings for sustenance

and are projected to have a survival time of less than six months. Nearly fifty percent of the workforce were

unemployed, and 35.5% of those remaining faced a decrease in income. The pandemic has also affected

Malaysia socially. Frontline workers experienced burnout due to job expectations, resulting in psychological

tiredness and ultimately diminished work performance (Nienhaus and Hod 2020). Between 18 March and 30

April 2020, 526 investigative files were initiated about domestic violence in Malaysia.

This study seeks to investigate the impact of the spiritual practices of UTHM Muslims on personal

development and morality following the MCO. Numerous previous academics have demonstrated the

correlation between religion, personality, and morality. A study by Batmaz and Meral (2022) is included

among them. Hasan Batmaz demonstrated a correlation between an individual's religious values and

psychological resilience to stress induced by the pandemic. Pirutinsky et al. (2020) similarly observed that

individuals with robust religious convictions exhibited greater resilience in preserving mental health during the

pandemic. Comparable findings were also reported by Sharma and Singh (2019), Kowalczyk et al. (2020), and

Schnabel and Schieman (2021). This suggests a relationship between an individual's religious values and their

mental health.

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But those analyses were done using samples from other countries, and there have never been any studies done

with samples from Malaysia again. Moreover, these previous studies assess the overall level of religiosity and

do not examine the specific aspects of certain Muslim practices. Every religious practice affects a person in a

different way. Prayer of repentance and prayer of istiharah are two ways to talk to God about your problems

and weaknesses. Night prayers, donating to the poor, and fasting are more about being more independent and

sacrificing for Allah. Additionally, congregational prayer, reading the Al-Quran with the family, reciting Tahlil

in the mosque, and attending Majlis and lectures online are more social and activity-based forms of worship.

Each of these rituals affects a Muslim's religious and spiritual beliefs in a distinct way, and of course, it also

affects their morality and personality.

Upon the issuance of the Movement Control Order by the National Security Council, congregational prayers at

mosques and suraus were restricted, and religious activities that did not adhere to the Standard Operating

Procedure were prohibited. This transforms certain religious practices into a digital format, with religious

services conducted individually or at home. This transforms certain religious behaviors from a communal

format, such as reciting Yasin and participating in collective prayers, to a digital format conducted at home,

however some traditions, such night prayers, remain inherently individual. The practice of worship is

intrinsically linked to an individual's spiritual value; thus, it can be posited that the transition from communal

worship to digital and home-based forms will also affect an individual's spiritual value. This will consequently

influence the character and demeanor of a Muslim.

This study intends to examine the spiritual activities of UTHM Muslims with their families during the

Movement Control Order (MCO) and the subsequent effects on personality and morals following the

conclusion of the MCO.

Theoretical Framework

There are four main elements in this study, namely

i. Existing Situation of the Respondent

The respondent's present status is the same as when the data was collected. Age, gender, marital status, work

title, and grade level position all play a role in this current predicament. This item was selected based on prior

research demonstrating that age, gender, marital status, job description, and position exert distinct

psychological influences on managing stress and challenges during the pandemic (Bodecka et al. 2021; Liu et

al. 2021).

ii. Spiritual Practices

Spiritual practice will act as a strategy (coping strategy) or meditating role (meditating role) against the

problems faced during the PKP. Spiritual practice is the practice of worship done by the respondent. Spiritual

practices in affecting the morals and personality of a Muslim, whether in the form of It is divided into 4 forms

of spiritual practice, namely:

a. Discipline in spiritual practice

Discipline in spiritual practice includes early prayer and fasting.

b. Solitary practice

Private practice includes night prayer, istiharah prayer and Dhuha prayer.

c. Family practice

The practice with the family is the practice of praying in congregation, the practice of reading Yassin or Tahlil

in congregation.

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d. Spiritual Practices Online

Spiritual practice online is like listening to lectures online.

iii. Sources of problems as a result of the MCO.

The current situation of the respondent will have a different effect will be dealt with when. Individuals will use

spiritual practice as a strategy to manage problems and use it as a tool to calm the mind. Every problem that

arises during the PKP will give a different response to each individual. There are four sources of problems

when the MCO is implemented.

a. Life threatening.

Life-threatening crises, such as natural disasters and pandemic outbreaks, trigger long-term fear and concern

about the health effects of the resulting crisis. Accordingly, life threats trigger severe anxiety due to the

awareness by individuals that their death is inevitable (Vítor Alexandre Coelho, George G Bear, and Patrícia

Brás, 2020).

b. Basic psychological needs.

Movement control orders may hinder psychological well-being by preventing individuals from pursuing

specific goals related to basic psychological needs for competence, autonomy and social relatedness. As a

result, people may experience goal obstacles or, which can increase their psychological vulnerability (Deci &

Ryan, 2000; Vansteenkiste & Ryan, 2013).

c. Livelihood and financial concerns.

Dealing with real or perceived lack of resources is demanding and may inhibit optimal cognitive functioning.

Empirical research shows that lack of resources affects the decision-making process and reduces the function

of executive control. Therefore, there is a clear need for humans to find sustenance, find income, and support

themselves and their families( Anandi Mani et al.,2013, Sendhil Mullainathan and Eldar Shafir,2014).

iv. Moral and Personal Effects.

The existing situation of the respondent, the source of the problem, and the use of spiritual practice as a

problem management strategy or the role of meditation will be used to see the effect on two things, namely the

respondent's character and personality.

a. Morality means the nature embedded in the soul, which produces an unnecessary response to the

consideration of thought. This means that morality is first of all a constant, unchanging and repeated

response in the same form. Both morals are actions without further consideration, i.e. without external

influences such as partner pressure, or parental advice (Abuddin Nata, 2018).

b. Personality is the characteristic of a person who has been integrated with himself to be his character.

Individuals are evaluated with considerations in interacting, achievements in life, autonomy in decision-

making, security awareness.

METHODOLOGY

Respondent

Participants were sourced from the personnel of Universiti Tun Hussein Onn Malaysia. The majority of

interviews were conducted approximately two years following the stay-at-home order issued in March 2020

and one year after the movement control order concluded on May 17, 2021. The purpose of that phase was to

guarantee that the impacts of the pandemic and the movement control order were sustainable rather than

immediate and transient consequences of the control measures. Participants were solicited by email, text

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messaging, and snowball sampling methods. The sole criterion for participation is that the responder was

employed as staff at Tun Hussein Onn University at the time of data collection.

Procedure

All interviews were conducted through Microsoft Teams and recorded. The recordings were then transcribed

using Malaya-Speech, an artificial intelligence-based transcription service, and verified for accuracy manually.

Participation is voluntary, and participants are not compensated.

Data collection

A semi-structured interview was designed with the aim of assessing the impact of the MCO on staff morale

and personality quantitatively and qualitatively. In addition, the interview aims to identify the coping strategy

and mediating role of spiritual practices in facing the problems that arise during the Movement Control Order.

The first respondents were asked whether their attitudes and personalities had become better, worse, or

remained the same because of the PANDEMIC outbreak. Feedback on the pandemic and the impact of MOC

on attitudes and behavior was elicited using a 5-point scale: 0 (Very Negative), 1 (Negative), 2 (None), 3

(Positive), and 4 (Very Positive). Second, for those who show moral and personal changes during the pandemic

and movement control orders, we question the coping strategies and reasons behind those changes. Third, we

then study the changes in moral and personal through the PKP problems faced by the respondents, namely life

threats, basic psychological needs, and financial concerns. Next, how respondents use spiritual practices in

overcoming the above problems is identified.

RESULT

Impact of MCO On Religious Activities

During the survey, 118 responses were received, out of which 118 (93.22%) consented and were complete in

all respects. The respondents’ ages range from 21 years old to 60 years old and above. Responses consist of 49

male participants (41.53%) and 61 female participants (51.69%). The majority of the responses are from

married couples, with 93 responses (78.81%), with 13 responses from single participants (2.54%) and 3 from

divorced participants (11.01%). Among married and divorced responses, more than half of participants have

more than 3 children, with a number of 63 responses (53.39%), followed by not more than 2 children at 29

responses (24.57%). None of the participants are below 21 years old or above 60 years old, since all the

respondents are from University Tun Hussein Onn Malaysia’s staff (Table 1).During the survey, 118 responses

were received, out of which 118 (93.22%) consented and were complete in all respects. The respondents’ ages

range from 21 years old to 60 years old and above. Responses consist of 49 male participants (41.53%) and 61

female participants (51.69%). The majority of the responses are from married couples, with 93 responses

(78.81%), with 13 responses from single participants (2.54%) and 3 from divorced participants (11.01%).

Among married and divorced responses, more than half of participants have more than 3 children, with a

number of 63 responses (53.39%), followed by not more than 2 children at 29 responses (24.57%). None of the

participants are below 21 years old or above 60 years old, since all the respondents are from University Tun

Hussein Onn Malaysia’s staff (Table 1).

Table 1: Distribution of the Collected Data

Variable

Frequency (N=118)

Percent (%)

Gender

Male

41.5254237

Female

51.6949153

Marriage Status

Married

78.8135593

Single

11.0169492

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Divorced

2.54237288

Age (Years)

20 Years Old and Below

21 - 30 Years

12.7118644

31 - 40 Years

35.5932203

41 - 50 Years

36.440678

51 - 60 Years

8.47457627

61 Years old and Above

Number of Children

No Children

15.2542373

Not more than 2

24.5762712

3 and above

53.3898305

Gred Level

Assistant Officer (26-11)

20.3389831

Associate Officer (27-40)

22.8813559

Officer ( 41-48)

22.0338983

Senior Executive (51-Jusa)

27.9661017

In the realm of Ibadah, the majority of participants perceive discipline as adherence to prayer times, whether

for themselves or their families. Male participants exhibited a 10% higher level of discipline than female

participants. The age and number of youngsters in this study do not indicate any variation in punishment

regarding Ibadah. The grade level significantly influenced discipline in Ibadah, with Assistant Officers and

Senior Officers exhibiting 10% greater discipline than Associate Officers and Officers. This aligns with

Hasna's findings (2003). The Movement Control Order has restricted attendance at Islamic lectures, resulting

in an increase in participation in online lectures. Our study revealed that individuals aged 31-40 exhibit a

considerably greater interest (0.43) in attending online lectures compared to their counterparts of other age

groups (0.18). Senior officers favor online lectures more than their counterparts at other grade levels. This

aligns with the findings of Katoch and Rana (2023). Male individuals allocate more time to religious activities

with their families than female participants, with a mean value of 0.46 for males compared to 0.21 for females.

Nonetheless, age range, number of children, and grade level exert no substantial influence on a family's

religious practices. This is documented in a study by Kasielska-Trojan et al. (2022). Participation in self-

reflection religious activities is minimal during and following the MCO period. Across all categories, around

25 percent of participants have regularly engaged in self-reflective religious activities, including Taubat and

Dhuha prayers. This, however, contradicts the findings of.

Table 2: Frequency of Religious Activities at Home by Type

Theme

Variable

Frequnecy

Percent (%)

Discipline In

Ibadah

Do you pray five times at early of

stipulated time?

Frequently

88.18182

Seldomly

Sometime

11.81818

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Do you practice fasting on Monday

and Thursday?

Frequently

Seldomly

30.90909

Sometime

39.09091

Do you make sure your family

members perform the five daily

prayers at the beginning of time?

Frequently

88.18182

Seldomly

4.545455

Sometime

7.272727

Online Learning

Do you follow religious lectures

online?

Frequently

63.63636

Seldomly

10.90909

Sometime

25.45455

Family Activities

Do you hold a knowledge

ceremony or tazkirah with your

family?

Frequently

27.27273

Seldomly

Sometime

32.72727

Do you pray five times in

congregation?

Frequently

64.54545

Seldomly

12.72727

Sometime

22.72727

Are you an imam for

congregational prayers with your

family?

Frequently

41.81818

Seldomly

47.27273

Sometime

10.90909

Do you read the Quran with your

family?

Frequently

64.54545

Seldomly

15.45455

Sometime

Do you have tahlil with your

family?

Frequently

Seldomly

38.18182

Sometime

31.81818

Self Reflection

Do you perform Sunat Dhuha

prayer?

Frequently

Seldomly

24.54545

Sometime

25.45455

Do you perform the Sunat

Frequently

45.45455

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Tahajjud prayer?

Seldomly

Sometime

24.54545

Have you ever read a prayer to

avoid plagues, plagues and so on?

Frequently

72.72727

Seldomly

9.090909

Sometime

18.18182

Impact of MCO On Attitude And Behaviour

Painful Experience During MCO Increase Resilience.

The Movement Control Order affects many people in Malaysia. The tabligh group was one of the first groups

to be blamed for spreading the virus in Malaysia. From February 27 to March 1, 2020, a group of Muslims

named tabligh conducted a religious conference that 14,500 people went to. 674 of them (4.74%) later tested

positive for the virus. The percentage is little compared to the number of confirmed cases linked to a Chinese

traveler, but the harm to the tabligh group's reputation has been very bad. Nevertheless, as one of our

respondents is an active member of the tabligh, the group is handling the situation well and coming up with

peaceful ways to respond. The tabligh organization has provided a stimulus package for individuals with

confirmed cases related to the religious conference. This package includes financial assistance throughout the

quarantine period and compensation for those whose work was adversely affected by the economic downturn.

The tabligh then expands their da'wah and charitable activity outside the borders of their hometown to include

things like internet lectures, flood relief efforts, and wired donations. Tabligh groups show that they have a lot

of support from other members of their organization, which can help them overcome a stigma that used to

make them look bad and make them look better. The study also shows that tabligh people are more resilient

when they go through an unpleasant experience.

Extended Reach of Charity Network Through Digitalization

Before the MCO, our charity works only reach people that close to us, and people we know. However, during

MCO, we found out that we actually have a longer rearch of charity work through digital network. Our charity

work also does not limit to donation, it is more in variety and wider in reach.

One respondent emphasized the aforementioned statement, which we saw as an enhancement in the

respondent's attitude and behavior during the Movement Control Order. The restrictions on mobility during the

movement control order have constrained charitable activities; nonetheless, with digitalization, these initiatives

have evolved into diverse formats and expanded their impact. One of our respondents, through digitization, is

able to discover and assist immigrants stranded in Malaysia without employment or healthcare support,

residing deep within the forest. These immigrants are unemployed, as the majority are engaged in blue-collar

occupations, such as farming and construction. During the Movement Control Order, particularly the initial

phase, the majority of blue-collar jobs were temporarily suspended, resulting in this immigrant being

unemployed. A number of them reside deep within the farm, distant from any healthcare services, and lacking

financial resources, they are unable to access this remote healthcare. One of our respondents was able to

identify these immigrants and assist in organizing a fund and a group of volunteers to provide financial

assistance and healthcare support. Awareness of this initiative, facilitated by digitalization, enhances volunteer

participation and amplifies the collection of online donations. The movement control order has shown that it

enhances an individual's charitable outreach, indicating an improvement in their attitudes and behaviors

towards others.

Impact toward Family Interaction

It has been shown that communal spiritual activities like congregational prayer and reading the Quran in a

group can make family interactions better.

Parents must set an example since when they are home with their

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kids, they are always watching how they act. The parent also grew more involved in things like schoolwork,

problems with the teacher, and punishment in ibadah.

I see the practice of worshiping with the family during the MCO as a positive thing. During the PKP I was

able to pray together with my children and husband, I was able to teach recitation and read the Quran

However, after movement restrictions end, so does the family interaction among parent, spouse, and children.

During MCO, time is spent towards being together with the family. However, after MCO ended, time is being

spent on school and work and not together inside the house.

CONCLUSIONS

The influence of MCO on an individual's attitude and behavior towards others is analyzed. MCO is found to

enhance an individual's resilience, especially when that individual is engaged in a dynamic organization. MCO

has also been shown to enhance awareness of the potential for extended charitable outreach, whether through

online lectures, electronic donations, or social media volunteer efforts. However, regarding familial

interactions, it has been seen that conditions have returned to normal following the MCO. This is due to

parents, spouses, and children no longer having the privilege of being together during the MCO.

ACKNOWLEDGEMENT

Communication of this research is made possible through monetary assistance by Universiti Tun Hussein Onn

Malaysia and the UTHM Publisher's Office via Publication Fund E15216.

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