Measuring Validity and Reliability of the Model of Islamic Religious-Personality and Social Environment as a Mediator

This study aims to measure the validity and reliability of the Islamic Religious-Personality and Social Environmental (IRPS) model. Religiosity and spirituality mediated by social environment variables were measured by SEM-PLS. Cognitive development by Piaget and the spiritual development theory by Fawler were applied in this study. The quantitative approach as a data analysis tool for the five hypotheses developed in the model. To ensure the validity and reliability of the converger validity instrument, Deverger validity and Construct Reliability test were involved with 32 items, and indicators that were valid and reliable were used to measure the Religiosity and Spirituality mediated by the social environment towards the personality of the adolescent. A total of 381 samples had been taken with systematic random sampling. The sample consisted of high school students, vocational schools, and Islamic senior high schools. The age of the respondents consisted of 16-19 years consists of 112 males and 169 females. The IRPS model that was developed has gone through a predictive relevance test and it turns out that it can be used to measure Islamic Religion-Personality through a Social Environment. The study found that there was an influence of Islamic religiosity on adolescent personality and adolescent personality not influenced by Islamic spirituality. Islamic religiosity and spirituality correlated with the social environment and positively influencing the personality of adolescents.


A. Introduction
Adolescents are individual that is experiencing various psychological developments and changes into the mentality often lead to problems of social behavior. The adolescent's behavior in the social environment in this decade described their personality in Aceh. As one of the social elements that are developing the adolescents play an important role in nation building. The description of adolescent behavior is often exposed to online media or print media (AcehCom, 2016) and issues with behavioral release reflect the personality of Acehnese adolescents (Purwadi, 2011).
The involvement in adolescents, especially students of educational institutions in serious crimes or even lightly in the social environment is an interesting fact studied (Musmualim, 2016). Reports on the global and national of juvenile moral liquidity relate to information technology (Peslak, 2008), although information technology has positive benefits of human activities, it can have a negative impact on adolescents because they are in the midst of storm and stress. Correlation between personality with religious values and spiritual values has become an academic issue in the scientific discipline of psychology. Generally, the issue of associative moral morality is with educational institutions, family institutions, social environments, peers, and mass media. These factors are assumed to correlate with the adolescent's personality (Yaljan, 2003) and the values pursued in educational institutions (Rahman & Hamid, 2011).
Although the flow of behavior change is associated with individual cognitive, changes in adolescent behavior are believed not only to be related to factors of religious values but also believed to be related to the social environment. The phenomenon of changes in adolescent behavior is feared to have a negative impact on national development, social harmony, and peace of life. According to the behaviorism theory associative personality traits on individual intrinsic values (McLeish, 1986). The increase in crimes in Aceh that plunged teenagers was recorded by the Central Statistics Agency as shown in Figure 1 below:  (Fowler, 2001). It can be believed that spiritual development goes hand in hand with age growth as well as the development of psychology (Fowler & Dell, 2006).
Besides that, the social environment aspects are also believed to have an effect on individual behavior (Bandura, 1999), as well as underpinning this research. Some scholars report that adolescent moral diligence is related to religious values (Abdel-Khalek, 2007), spiritual values (Amrai, Farahani, Ebrahimi, & Bagherian, 2011) and cultural values (Church et al , 2008). Therefore, It can be understood that one's internal state is connected with religious values and spiritual values. Global and national research relevant to this research were reported by several scholars such as Afiatin (2009 ) on Subjective well-being of Aceh after adolescents after the tsunami; The meaning of disaster and adolescent happiness, Hartini (2011 ) about Aceh Darussalam's adolescent's post-tsunami disaster. Some empirical studies of personality involve constructing mediators of emotions, motivation, and attitudes. According to Costa Jr. and McCrae (1990) and Goldberg (1998) personalities include openness, extroversion, and agreeableness which are also related to pro-social behavior, and neuroticism developed in the Big Five Personality (BFP) model. immersed; the development of Islamic Religiosity-Personality models is also to ensure the validity and reliability of constructs used in the model.

B. Conceptual Framework
The conceptual framework is an explanation of research variables, namely the concept of Islamic religiosity, the concept of social environment and personality. Cognitive development theory is used to justify the values of knowledge understood by individuals. The process of cognitive development includes; assimilation, accommodation and adaptive. Interactions between knowledge and cognitive that shape behavior, whether as followers or creators of behavior (Piaget & Inhelder, 2015). Cognitive individuals are able to achieve ideas at a high level due to the values they understand (Piaget & Inhelder, 2015). Therefore, the values studied are associative with the behavior that must be practiced in their lives. Cognitive development is transformative which starts from pre-operational thinking towards operational thinking.
The first stage is still a motto activity, which occurs in children; therefore the activities carried out by children are not based on their thoughts. The second stage is awareness of the rules appeared but still focused on him. The third rules stage is considered to be a social activity, the ego-centric nature gradually begins to be abandoned and they begin to faithfully follow the rules. Stage's fourth thoughts are still abstract and they consider regulation as a consensus that must be followed. Stage fifth, during the development of cognitive autonomous morality; they assume that there is an agreement that must be obeyed together, while late adolescence is oriented towards consideration when doing something (Piaget, 1981). Therefore, the cognitive development theory is relevant to the behavior of adolescents in the social environment. While the spiritual development theory that relevant to spiritual values that exist in adolescents. This is in line with transpersonal psychology which gives serious attention to a person's potential through understanding and awareness of spiritual values (Fowler, 2001).
According to Fowler (2001), the element of spirit wants to achieve noble values. Similarly, Al-Ghazali once said that human nature tends to be spiritual. According to Koltko-Rivera (2004), spiritual development is related to understanding religious values. Spiritual develops based on individual spiritual experiences (Dykstra & Parks, 1986). Fowler (1991) describes the stage in faith; intuitive-projective faith; focused on things that can be achieved by reason based on the image of an adult, mythicalliteral faith, is a period of fantasy that leads to things that are concrete, poetic-conventional faith; trust depends on consensus and opinions of people who are more experts, but trust is not entirely in its own perspective, individuating-reflective faith, has found new experiences because they are still dependent on people's opinions, but they begin to consider their beliefs obtained from others, paradoxical-consolidation faith; begin to be able to understand rituals, and believes he believes in

The Concept of Islamic Religiosity
Generally, religiosity is understood as someone's religion that comes from the word "religious" that is the religious values that exist in someone (Gall, Malette, & Guirguis-Younger, 2011) or something related to religion.

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Spiritual Islam relates to an individual's understanding of God as the creator and carries out guidance and obligations in his daily life. Spiritual Islam as a religious doctrine related to monotheism comprehensively. This includes the belief in Allah SWT as the creator, owner, and maintainer of the universe. Activities carried out by individuals are always connected with revelation, recognizing that no god has the right to be worshiped other than Allah SWT and the rules or the Shari'a of Allah SWT are seen as demands of human nature. Therefore, Islamic religiosity contains aspects of spiritual and rituals.

The concept of social environment
The concept of social environment in cultural adopted by certain individuals. The term social environment has been commonly known in sociological literature and anthropology which is also connotative with everyday practiced values (Pedersen, Grønhøj, & Thøgersen, 2015). Emphasis on certain values such as mutual respect, tolerance, and help is connected with one's personality (Markus & Kitayama, 1991b). The culture that is followed by individuals impresses on his personality (Markus & Kitayama, 1991a). Cultural values are integrated into the behavior of a community to become their character or personality. Therefore, individuals who enter a cultural system will be affected by the cultural system through interaction and socialization.

Islamic Personality Concept
Psychologist is a scientific discipline that examines behavior and human personality. As a path of social science discipline the psychology of personality generally examines characteristics of individual. Psychology personality theory analyzes scientifically the character and a personal behavior (Goldberg, 1998). This theory has succeeded in parsing and exposing academically of the individual character, and human personality. The term Islamic personality is related to worship that reflect by individual. This is associative with the cognitive, affective and psychomotor (Walker, 1999). Islamic personality describes the principle that displays the character and personal whether having a noble such as obedience in carrying out religious rules in all places and times (Nuriman, 2018).

C. Method
The research was carried out in the three types of schools in the Aceh province of Indonesia in the Vocational Schools, Senior High Schools, and Islamic Senior High Schools. The instrument Likert-scale was adopted from the model of Development Initial Validation of Integrative Islamic Personality Inventory (Ismail & Tekke, 2015) and the model of Islamic Worldview and Righteous-Behavior (Nuriman, 2018). The questionnaire was distributed in the 20 of schools institution over 381 of respondents consisted of 112 male and 169 of the female students. The respondent's group in the range of age 16-18 years. The convergent validity test in two-stage that is first order and second order. According to Chin the value rule of thumb of outer loading factor is (> 0.7) and the value of Average Variance Extracted (AVE) at the level of (> .0.6) and the composite reliability (CR) at the level of (> 0.7) are accepted (Chin, 1998). Blindfolding; R Square, Q Square, and f Square tests that are comfortable or usefulness models are tested based on predictive relevant with the rule of thumb at the level (> .07).
The respondents involved in this study were 381 of the students.
Statistically, age has been analyzed to ensure the character of the respondents in this study. Age of 16 to 17 years found 166 people or 59.1% and ages 18 to 19 years were 40.9%. Respondents consisted of male students totaling 112 or 39.9% and 169 were female or 60.1% students. The analysis shows more female students. Based on the type of school there were 118 respondents from high school or 42%, a total of 93 samples or 33.1% of SMKs, and 70 or 24.9% were students from MAN in the province of Aceh.
The associative hypothesis is used to ensure endogenous, exogenous, and mediator variables. The study on personality and behavior finds that caring thoughts and attitudes are related to personality traits (Church et al, 2008). Individual behavior is not only influenced by rational reason but also influenced by spiritual elements. The latest study report on religiosity has a positive effect on adolescent behavior (Amrai et al, 2011), and spiritual values have a positive effect on mental health, and individual life satisfaction (Rohrbaugh, 2017) as well as positive spiritual values towards personality (Smith, 2006). Azizah (2006) also reported understanding spiritual values to affect the social environment. Therefore, the hypothesis developed is: H1: There is a positive influence of Islamic religiosity on adolescent personality. H2: There is a positive influence on Islamic spirituality values on the personality of adolescents H3: There is a positive correlation between Islamic religiosity values with the social environment. H4: There is a positive correlation between Islamic spirituality values with the social environment. H5: There are social environmental influences on adolescent's personality.

Finding
The reliability and validity instrument test results are shown in the following  Table 1 above is a list of loading factors that have been tested on the first-order test. The indicators that do not have the factor value or the rule of thumb must be removed from the model. The first order test results show there are 5 indicators that must be removed from the model. The remeasured model has 33 items from 38 indicators in the IRPS model. The validity and reliability test of the instrument in the IRPS model is shown in the following  Table 2 above is the factor loading indicator in the IRPS model. The indicators that do not have the factor loading value in the test are the 8th indicator in the construct of spirituality. Therefore the indicator must be released from the IRPS model. The IRPS model tests again in third order as in the following  Table 3 above shows the factor loading has been at the level of rule of thumb. Based on the value of factors loading, the 32 valid and reliable indicators are used in the IRPS model because of the internal consistency loading factor of the indicators is valid and reliable.

Discussion a. The effect Mediation Test on Religiosity, Spirituality, and Personality
Mediation effect tests are carried out to measure the significance of the influence of Islamic religiosity (X1) and Islamic Spirituality (X2)) on Islamic personality (Y). Table 4 is the result of the first stage mediation effect test shown as follows:  Table 5 above explains that Islamic religiosity and spiritual Islam have a significant effect on the social environment. The t-value of Islamic religiosity statistics on the social environment is at the level of (5,034> 1.96) and the original estimate value is positive at the level (36%). The t-statistic value of Islamic spirituality towards the social environment is at the level of (9.113> 1.96) and the original value estimates a positive sample at the level of: (55%).

b. Test of the Use of the IRPS Model
The usefulness of the IRPS model shows that the indicator has reached the rule of thumb value (> .07 Therefore, the IRPS model can be used to measure adolescent's personality, even mediator variables either weaken or strengthen their influence on personality have been analyzed and it turns out that the predictive value of relevance has reached a statically determined level.
Based on the results of the research conducted it is known that adolescent schools have Islamic religiosity. In some literature, it was found that Islamic religiosity or individual behavior related to religion has an important role for adolescents because it can affect attitudes, perceptions, emotions and even personality. This finding is in line with the results of the reported there were a correlation and religious influence of Islam in individual personality (Warsiah, 2018 with the social environment. However, 76% of the social environment correlates with other elements, both internal and external elements. Can be understood in addition to the internal elements it turns out external can also affect the personality of adolescents. This finding is an important reason that a good environment can affect an adolescent's personality.