Intersect anxiety and sectarian intolerance among Muslim adults in Pakistan: The buffering role of intellectual humility

Intersect anxiety and sectarian intolerance among Muslim adults in Pakistan: The buffering role of intellectual humility | Research Square window.SnipcartSettings = { analytics: { enabled: false } }; (function() { var accessVector = localStorage.getItem('access_vector') || ''; window.dataLayer = window.dataLayer || []; if (accessVector) { window.dataLayer.push({ user: { profile: { profileInfo: { snid: accessVector } } } }); } })(); (function(w,d,s,l,i){w[l]=w[l]||[];w[l].push({'gtm.start':new Date().getTime(),event:'gtm.js'});var f=d.getElementsByTagName(s)[0],j=d.createElement(s),dl=l!='dataLayer'?'&l='+l:'';j.async=true;j.src='https://www.googletagmanager.com/gtm.js?id='+i+dl;f.parentNode.insertBefore(j,f);})(window,document,'script','dataLayer','GTM-K279D39R'); Browse Preprints In Review Journals COVID-19 Preprints AJE Video Bytes Research Tools Research Promotion AJE Professional Editing AJE Rubriq About Preprint Platform In Review Editorial Policies Our Team Advisory Board Help Center Sign In Submit a Preprint Cite Share Download PDF Research Article Intersect anxiety and sectarian intolerance among Muslim adults in Pakistan: The buffering role of intellectual humility Eemaan Zainab, Muhammad Abdullah, Muhammad Faran, Mustafa Rehman, and 1 more This is a preprint; it has not been peer reviewed by a journal. https://doi.org/ 10.21203/rs.3.rs-7668566/v1 This work is licensed under a CC BY 4.0 License Status: Posted Version 1 posted You are reading this latest preprint version Abstract Pakistan, an Islamic Republic with a Muslim-majority population, exhibits religious diversity on sectarian lines. The two major sects, Sunni, and Shia differ in beliefs and interpretations of primary sources, with additional factions within each sect. This diversity can be enjoyed with the practice of high sectarian tolerance and minimum intersect anxiety. The research is based on the hypothesis that intersect anxiety will be a positive predictor of sectarian intolerance, and this relationship is moderated by intellectual humility meaning the higher the intellectual humility, the lower sectarian intolerance will be observed. For this research, a quantitative cross-sectional design was used. The data was collected from 240 Muslim adults with the age range from 18 to 35 years using convenient sampling from Madrassa and university students using standardized scales; General Intergroup Anxiety, Comprehensive Intellectual Humility Scale, and Religious Sectarian Intolerance Scale. The results of moderation analysis indicated that Intersect anxiety positively predicts sectarian intolerance at low independence of intellect and ego among madrassa students, while Intersect anxiety negatively predicts sectarian intolerance at high openness to revising one’s viewpoint among university students. These findings could facilitate the stakeholders to flourish the trend of sectarian tolerance in Muslim sectarian communities to avoid sectarian violence and hatred, leading society towards a more accepting and peaceful direction. Psychology Sociology Sectarian Intolerance Intellectual Humility Intersect Anxiety Religious Diversity Muslim Communities Figures Figure 1 Figure 2 Introduction The modern world has become increasingly diverse. With differences in cultures, religions, races, and ethnicities, individuals interact with a variety of social and religious groups daily (O’Donnell, 2020). Diversity acts as a double-edged sword – fostering positive intergroup attitudes, cross-cultural friendships, and complex identities (Graham, 2018 ), while also fueling conflicts and intolerance due to perceived threats by both majority and minority groups (Servidio, 2020 ; Soysa & Neumayer, 2006). Tolerance, as Parekh ( 2013 ) defines it, is a deliberate decision to leave alone something one disapproves of, even when capable of changing it. Tolerance may vary in degree – from non-intervention to outright bans – and its object can include race, religion, beliefs, or sect. The practice of tolerance promotes acceptance of outgroups (Verkuyten et al., 2018 ) and respects others as equal citizens (Simon & Schaefer, 2015 ). On a broader scale, intergroup tolerance contributes to world peace by nurturing a free society without barriers based on ethnicity, race, or religion (Zavoeanu, 2013). Sectarian tolerance takes this further, involving acceptance not only of unique sectarian beliefs but also of the religious practices derived from varying interpretations. It includes recognizing individuals across sects within Islam, such as Sunni, Shia, et cetera. A study conducted in Pakistan revealed that Muslims displayed higher levels of intolerance, both toward other religions and among sects within Islam (Lahore & Nazly, 2020 ). Another study pointed to factors such as lack of awareness, biased school curriculums, and hate literature as key contributors to sectarian intolerance (Khan et al., 2023). A significant predictor of this intolerance is intergroup anxiety. In this research, intergroup anxiety is examined in the form of intersect anxiety, which arises during interactions with members of a different sect. It may manifest affectively, cognitively, or physiologically as unease, fear of negative consequences, or stress responses, respectively (Stephan, 2014 ). This anxiety stems from past negative encounters and lack of positive contact (A. W. O’Donnell et al., 2020 ). Additionally, meta-stereotypes – the belief that outgroup members hold negative views can heighten this anxiety (Finchilescu, 2010 ). Intergroup anxiety has been consistently associated with negative attitudes toward outgroup members (Voci & Hewstone, 2003 ; Price-Blackshear et al., 2017 ). It also fosters avoidance and hostility, perpetuating the cycle of prejudice (Stephan & Stephan, 2017; O’Donnell et al., 2020 ). Such avoidance limits meaningful intergroup contact – one of the strongest predictors of tolerance and positive intergroup relations (Telaku, 2021 ). Therefore, intersect anxiety is likely to positively influence sectarian intolerance. However, this effect may be buffered by another psychological factor – intellectual humility. Intellectual Humility as a Moderator Intellectual humility – a subdomain of humility – involves acknowledging one’s intellectual limitations and expressing one’s views in a respectful, non-dogmatic way (Davis et al., 2015 ). Whitcomb et al. ( 2015 ) described it as the virtue of recognizing one’s intellectual shortcomings and behaving accordingly. Research links intellectual humility with greater openness, curiosity, and tolerance for ambiguity (Leary et al., 2017 ). It also reduces judgment based on personal religious opinions (Hopkins et al., 2014) and fosters acceptance of belief change (Tomz & Van Houweling, 2016). Intellectually humble individuals are open to differing viewpoints (Porter & Schumann, 2017 ) and show respect to other perspectives (Dwyer et al., 2023 ). A study with 316 students found a positive link between intellectual humility and moral tolerance (Uzoigwe & Yahaya, 2023). In political settings, it promotes tolerance for opposing ideologies and reduces the need to dominate, fostering better attitudes for dissenting views (Krumrei-Mancuso & Newman, 2021 ). Rationale Previous studies have shown the tendencies of madrasah students to exhibit less tolerance towards other Muslim sects. This phenomenon was initially attributed to the elevated levels of religiosity found among students in Madaris (Hanif, et al., 2020). However, recent studies have challenged this finding, highlighting a crucial aspect of Islamic teachings that advocates tolerance and acceptance of others. Islam insistently prohibits and condemns harm to fellow Muslims, a principle uniformly supported across different Muslim sects (Subchi et al.,2022). This apparent contradiction between the teachings of Islam and the observed intolerance can be better understood through the lens of Integrated Threat Theory. This theory suggests that perceived threats from an out-group can lead to prejudice and negative attitudes towards that group. In the context of Muslim sects, there exists a 'symbolic threat' arising from conflicting ideologies and the idea of only one true Islam challenging the legitimacy of the other sects. Similarly, the ongoing conflict between Sunni and Shia Muslims is driven by the realistic threats caused by the geopolitical rivalry between Saudi Arabia and Iran (Jamil, 2022). While madrassa students may internalize such threats through a thought process driven by religious dogma; university students, too, are not immune to sectarian biases. According to Selivanova ( 2015 ), the growing phenomenon of nationalistic religious identity has become a cause for interpersonal conflicts in higher education system. Moreover, recent studies have documented instances of sectarian conflict and intolerance within Pakistani universities. For example, Abbas and Syed ( 2021 ) observed a rise in campus-level sectarian tensions, particularly during religious events, which often reflected broader societal divides, whereas Syeda ( 2016 ) linked higher education in Pakistan to intolerance and extremism. It should be highlighted that, in contrast to conventional religious education, university curricula typically place a strong emphasis on exposure to a variety of viewpoints, critical thinking, and empirical reasoning. This method of teaching provides an ideal environment for developing intellectual humility. Dogmatism and intergroup bias have been found to be adversely correlated with intellectual humility (Krumrei-Mancuso & Rouse, 2016 ). Consequently, it is conceivable that university students, due to their exposure to academia, would be more open to discussing and interacting with others who have different sectarian opinions. Therefore, this study investigates whether intellectual humility can serve as a moderating factor in the relationship between sectarian intolerance and inter-sect anxiety. It does this, not only among university students – who navigate a more intellectually pluralistic environment – but also among madrasah students – who may be more influenced by strict sectarian narratives. Designing interventions to foster empathy, tolerance, and interfaith harmony in a divided nation like Pakistan requires an understanding of these processes in both educational environments. Hypotheses There will be a positive relationship between intersect anxiety and sectarian intolerance among madrassa and university students. There will be a negative relationship between intellectual humility (independence of intellect and ego, openness to revising one's viewpoint, respect for others’ viewpoint, lack of intellectual overconfidence) and sectarian intolerance. Intellectual humility (independence of intellect and ego, openness to revising one's viewpoint, respect for others’ viewpoint, lack of intellectual overconfidence) will moderate the relationship between intersect anxiety and sectarian intolerance among madrassa and university students. Methodology This research was conducted using quantitative cross-sectional research design by distributing survey forms among the adult students of sectarian affiliated madrasahs and universities in Pakistan. The data was collected for the variables of Intersect Anxiety, Sectarian Intolerance, and Intellectual Humility, after getting institutional permission to collect and utilize the data for research purposes, along with the informed consent of participants. Participants and Procedure A sample of 240 adult Muslims of Pakistan (from ages 18 to 65), was considered for this research; collected through convenient sampling method. Major dissections of the sample included the division of categories (i.e., sects) – Shia and Sunni sects (75 participants from Shia sect, 165 participants from Sunni sect). The sample consisted of both students from conventional background of education system i.e., university students ( n =125) and those who are either currently enrolled in Dars-e-Nizami at Madrasahs with sectarian affiliation in Pakistan or had graduated ( n =115). However, people who had dropped out were not included as well as those who changed their sect at any point of time in life were also excluded from the sample To collect the data from these participants; institutional approval, informed consent and demographic information sheet were constructed, and a final questionnaire form was composed. The informed consent form contained detailed: purpose of the research, participant’s rights, and contact details. Participants were contacted in their respective educational setting and survey forms were handed out. They were asked not to skip any item and were requested to give honest responses. Participants read and acknowledged the written informed consent form before filling the series of questionnaires. There were no inducements offered to the participants. It was made sure that participants do not encounter any emotional or psychological harm during the process. Measures The scales used to measure Intersect Anxiety, Intellectual Humility and Sectarian Intolerance were General Intergroup Anxiety (Stephan and Stephan, 1985), Comprehensive Intellectual Humility Scale (Mancuso, 2016) and Religious Sectarian Intolerance Scale (Shahzad, Adil, Ghayas, 2022) respectively. 1. General Intergroup Anxiety (Stephan and Stephan,1985) Adapted to fit our variable intersect anxiety, replacing “group” with “sect” in each item. The 11-item scale assesses general intersect anxiety (α = .86; Stephan & Stephan, 1985). All items state, “If you were the only member of your ethnic group and you were interacting with people from a different racial or ethnic group (e.g., talking with them, working on a project with them), how would you feel compared to occasions when you are interacting with people from your own ethnic group?”. Followed by, participants rating their levels of different emotions (e.g., “suspicious,” “happy,” “accepted”) on a 10-point scale from not at all to very much. 2. Comprehensive Intellectual Humility Scale ( Krumrei-Mancuso & Rouse, 2016 ) This 22-item scale tests intellectual humility (α = .75) with four sub-factors i.e., Independence of Intellect and Ego (5 items), Openness to Revising One’s Viewpoint (5 items), Respect for Others’ Viewpoints (6 items) and Lack of Intellectual Overconfidence (6 items), with higher scores indicating greater IH – using a 5-point Likert scale with 1 = strongly disagree, 2= disagree, 3= neither agree nor disagree, 4 = agree, and 5 = strongly agree. 3. Religious Sectarian Intolerance Scale (Shahzad et al., 2022) With the Cronbach’s alpha of .96, this scale had 31 items with a 5-point Likert response format, ranging from 1 (strongly disagree) to 5 (strongly agree) with a higher score representing increasing level of religious sectarian intolerance. The scale factors are i.e., dogmatic loyalty (9 items), social intolerance (9 items), renunciation of other religious Sects. (8 items), and propagation of one’s Sect. (5 items). Data Analyses For hypotheses testing; moderation analysis was used to examine the relationship between intersect anxiety, intellectual humility, and sectarian intolerance among madrassa and university students. Descriptive statistics and reliability analyses were calculated for study variables. Pearson product moment correlation was used to assess relationships among intersect anxiety, intellectual humility, and sectarian intolerance. Moderation analysis tested whether intellectual humility moderated the relationship between intersect anxiety and sectarian intolerance. All analyses were performed using IBM SPSS Statistics version 27. Results Table 1 Descriptive Statistics of the Demographic Characteristics of the Sample (N=240). Variables Madrasa Students 115 University Students 125 f(%) M(SD) f(%) M(SD) Age (years) 23.15(6.21) 22.60(3.45) Education in Years 14.52(4.14) 15.23(2.24) Gender Men 84(73.05) 70(56.0) Women 31(26.95) 55(44.0) Muslim Sect Sunni 85(73.91) 80(64.0) Shia 30(26.09) 45(36.0) Friendships across sects Yes 37(32.17) 104(83.20) No 78(67.83) 21(16.80) Living Status Day Scholar 14(12.18) 72(57.6) Hostelite 101(87.82) 53(40.8) Table 1 presents the demographic characteristics of the sample. The average age of madrasah students was 23.15 years (SD = 6.21), while the average age of university students was 22.60 years (SD = 3.45). Madrassa students had an average of 14.52 years of formal education (SD = 4.14), whereas university students had an average of 15.23 years (SD = 2.24). There was a total of 115 madrasah students, including 84 men (73.05%) and 31 women (26.95%). Among them, 85 (73.91%) identified as Sunni and 30 (26.09%) as Shia. In contrast, there were 125 university students, with 70 men (56%) and 55 women (44%). Of these, 80 (64%) were Sunni and 45 (36%) were Shia. Moreover, 14 madrasah students (12.18%) were day scholars, while 101 (87.82%) were hostel residents. Among them, 37 (32.17%) reported having friendships across sects. Conversely, 72 university students (57.6%) were day scholars, and 53 (42.4%) were hostel residents, with 104 (83%) reporting cross-sectarian friendships. Table 2 Descriptive Statistics and Reliability Analysis of Intersect Anxiety, Intellectual Humility (Independence of Intellect and Ego, Openness to Revising One's Viewpoint, Respect for Others’ Viewpoint, Lack of Intellectual Overconfidence) and Sectarian Intolerance (Dogmatic Loyalty, Social Intolerance, Renunciation of Other Religious Sects, Propagation of One's Own Sect) (N=240). Variables k M SD Range a Actual Potential Intersect Anxiety 11 42.37 15.17 19-83 11-110 .71 38.75 13.14 13-80 .74 Intellectual Humility 22 76.08 23.41 46-103 22-110 .80 81.14 26.4 52-110 81 Independence of Intellect and Ego 5 17.87 6.65 6-25 5-25 .96 19.75 5.45 8-25 .92 Openness to Revising One’s Viewpoint 5 18.13 5.35 5-25 5-25 .89 19.75 7.12 6-25 .86 Respect for Others’ Viewpoint 6 25.77 5.02 9-30 6-30 .89 28.74 6.25 12-30 .87 Lack of Intellectual Overconfidence 6 15.05 5.01 6-24 6-30 .90 18.54 6.74 8-30 .92 Sectarian Intolerance 31 96.39 30.20 32-151 31-155 .96 101.12 32.2 40-155 .94 Dogmatic Loyalty 9 35.16 10.50 9-45 9-45 .91 32.14 9.41 16-45 .88 Social Intolerance 9 18.68 8.74 9-45 9-45 .85 15.14 8.75 16-45 .83 Renunciation of Other Religious Sects 8 24.46 9.19 8-40 8-40 .87 29.41 11.12 12-40 .86 Propagation of One’s Own Sect 5 18.08 6.21 5-25 5-25 .76 21.02 7.14 15-45 .78 Note. k =Number of items, a = Cronbach’s alpha for reliability, Madrasah Students = non-italic, University Students = italic Table 2 shows the descriptive statistics, number of items, actual and potential ranges and reliability analysis for intersect anxiety, intellectual humility (independence of intellect and ego, openness to revising one’s viewpoint, respect for others’ viewpoint, lack of intellectual overconfidence) and sectarian intolerance (dogmatic loyalty, social intolerance, renunciation of other religious sects, propagation of one’s own sect) for both madrasah and university students. The reliability analysis showed that Cronbach alpha for the variables ranging from .71 to .96, indicating that all the scale had excellent internal constancy. Table 3 Bivariate Correlation Between Intersect Anxiety, Intellectual Humility (Independence of Intellect and Ego, Openness to Revising One's Viewpoint, Respect for Others’ Viewpoint, Lack of Intellectual Overconfidence) and Sectarian Intolerance in Madrasah and University Students (N=240). Variables 1 2 3 4 5 6 7 1. Intersect Anxiety - -.34 ** -.41 ** -.03 -.22 -.05 .59 *** 2. Intellectual Humility -.31 ** - .49 *** .62 *** .61 *** .60 *** -.47 *** 3. Independence of Intellect and Ego -.18 .51 *** - .34 ** .13 .28 * -.32 ** 4. Openness to Revising One’s Viewpoint -.27 * 33 ** 64 *** - .57 *** .33 ** -.21 5. Respect for Others’ Viewpoint -.17 14 48 *** 24 * - -.05 -.13 6. Lack of Intellectual Overconfidence -.21 23 * 16 39 ** 31 ** - -.55 *** 7. Sectarian Intolerance .48 *** -.44 *** -.09 -.37 ** -.41 *** -.12 - Note. Upper diagonal = Madrasah Students, Lower diagonal = University students The results of the Pearson product moment correlational analysis (table 3) showed that intersect anxiety was found to be significantly negatively correlated with intellectual humility including its subscale, i.e., independence of intellect and ego for madrassa students, and openness to revising one’s viewpoint for university students. It was also found to be positively correlated with sectarian intolerance for madrassa as well as university students. Intellectual humility and its subscales, i.e., independence of intellect and ego and lack of intellectual overconfidence were found to be significantly and negatively correlated with sectarian intolerance (for madrassa students). Whereas two subscales of intellectual humility, i.e., openness to revising one's viewpoint and respect for other's viewpoint were found to be significantly and negatively correlated with sectarian intolerance for university students. Moderation Analysis It was hypothesized that the intellectual humility (independence of intellect and ego, openness to revising one’s viewpoint, respect for others’ viewpoint, lack of intellectual overconfidence) will moderate the relationship between intersect anxiety and sectarian intolerance for madrasah and university students. which moderation analysis was run through Process v4.3 Hayes, (2024). Table 4 Moderation Analysis Examining the Interaction Effect of Intersect Anxiety and Intellectual Humility on Sectarian Intolerance for Madrasah and University Students (N=240) Predictors Sectarian Intolerance Madrasah Students University Students B SE B SE Main Effects Intersect Anxiety 0.13 *** 0.07 0.16 *** 0.11 Independence of Intellect and Ego -.29 ** 0.19 -0.21 0.35 Openness to Revising One’s Viewpoint -1.05 0.597 -3.45 *** 0.19 Respect for Others’ Viewpoint 0.13 0.678 -2.17 *** 0.18 Lack of Intellectual Overconfidence -3.20 *** 0.559 -0.48 0.21 Interaction Intersect Anxiety x Independence of Intellect and Ego -0.31 * 0.03 0.14 0.11 Intersect Anxiety x Openness to Revising One’s Viewpoint 0.12 0.09 -0.37 * 0.19 Intersect Anxiety x Respect for Others’ Viewpoint 0.17 0.11 0.21 0.18 Intersect Anxiety x Lack of Intellectual Overconfidence 0.21 0.18 0.07 0.05 R 2 .321 .337 F 14.25 *** 17.478 *** The results of moderation analysis showed that the main effect of intersect anxiety was found to be a significant positive predictor of sectarian intolerance for both Madrassa and university students. While the main effect of intellectual humility and its subscales i.e., independence of intellect and ego and lack of intellectual overconfidence were found to be significant and negative predictors of sectarian intolerance for Madrassa students. Whereas Openness to Revising One’s Viewpoint and Respect for Others’ Viewpoint were significantly negatively predicted sectarian intolerance for University Students The interaction plot of intersect anxiety and independence of intellect and ego on sectarian intolerance showed that the nature of association between intersect anxiety and sectarian intolerance becomes positive at low level of intellect and ego for madrassa students. see figure 1 Interaction plot of intersect anxiety and openness to revising one’s viewpoint on sectarian intolerance showed that the nature of association between intersect anxiety and sectarian intolerance becomes negative at high level of openness to revising one’s viewpoint for university. See figure 2 Discussion The study aimed to investigate the relationship between intersect anxiety and sectarian intolerance, the role of intellectual humility within said relationship and compare religious (madrassa students) and conventional (university students) literacy regarding the relationship. It was hypothesised that intersect anxiety is positively related to sectarian intolerance. According to (Jamil and Sohail, 2020 ; Zhang et al., 2016 ) Socialization patterns, such as religious ideological orientation, cultural socialization, and peer group pressure, contribute to the development of rigid sectarian identities in Pakistani society. This is consistent with the findings of the present study that group identification leads to increased intolerance towards the supposed other (Mehfooz & Parveen, 2021 ). It was also hypothesised that intellectual humility and sectarian intolerance have a negative relationship (Pelupessy et al., 2022 ). Literature establishes both from an Islamic and from a scientific perspective that intellectual humility is a key factor in the reduction of intolerance between groups of conflicting ideology (Al-Shami & Al-Qudah, 2020 ). An individual’s ability to acknowledge that they may be wrong leads to nuanced understanding of the subject matter (Celie et al., 2024 ). When black and white thinking is reduced individuals cannot place others in oversimplified categories such as good or bad. Consequently, the priority shifts towards gaining a better understanding of the other and their point of view, ultimately causing the perspective humanification of the other. As a result, extreme action becomes less agreeable and uncertainty causes a stalemate while the disagreement may stand there is no cause for conflict (Story et al., 2023 ). It was further noted that the significance of the correlation between the relationship between intellectual humility and sectarian intolerance was different with regards to subscales of intellectual humility for both university and madrassah students. It was further hypothesised that intellectual humility would moderate the relationship between intersect anxiety and sectarian intolerance (Hopkin et al., 2014 ). The results showed that intellectual humility reduces sectarian intolerance for both groups, (i.e. madrassa students and university students). It is also highlighted in the results that in both groups different components of intellectual humility are contributing more to the change. Where madrassah students are influenced by independent thinking and low ego attachment and lack of intellectual overconfidence, university students show a decline in sectarian intolerance due to openness to new ideas and respecting other's viewpoints. This is in line with the findings of Pelupessy, Abidin & Pattimahu ( 2022 ) which show that intellectual humility is a significant contributor to reducing religious extremism that has its roots in intergroup anxiety. The difference between the two demographics can be explained by the interaction between environmental factors and the opportunity to express individual personality traits. As explained by Zachry et al. ( 2018 ) opportunity is needed to express the individual trait of intellectual humility. Given that, the present study leads to the following conclusions. In madrasa students’ cognitive factors associated related to intellectual humility such as independent thinking and low ego attachment yielded low intersect intolerance, given the context of madrassa study (i.e.: subject specialization and the emotional attachment to the said subject), it makes sense that the aspects of intellectual humility independence of ego and intellect and lack of over confidence manifest to reduce the relationship between intersect anxiety and sectarian intolerance. Within the madrassa, value is placed on the validity of argument and the sect aligned institutions are the most common, independence of ego and intellect becomes essential to the development as well as display of intellectual humility. Especially when considering the prevalence of hereditary sectarian alignment. Openness and respecting others' ideas was a more dominant contributor in case of reduced sectarian intolerance among university students. Studies show that individuals who show respect for others' beliefs are less likely to engage in discriminatory behaviours, including sectarian intolerance (Fosnacht & Broderick, 2020 ). Furthermore, the specific contextual circumstances of a university environment, (i.e.: exposure to diverse ideologies and lack of emotional connection to the subject matter), contribute to the importance of openness and respecting others' ideas as the primary moderator within university setting (Hook et al., 2016 ). It is also valid to consider that both educational environments are designed to develop individual personality traits in accordance with the results of the present study. Where madrassahs preach to students the Islamic teachings of self-control, patience and unity while submitting to the will of god; requiring the removal of ego (Ashraf, 2018 ), universities aim to foster an open and diverse environment where students with conflicting ideologies can come together to face problems. It should therefore be understood that the results reflect the approach each type of educational institution uses to groom their students rather than either institution lacking one or the other (Wang, 2020 ). Lastly, the difference in influence of intellectual humility on the relationship between intersect anxiety and sectarian intolerance for university and madrassah students may be influenced by the perceptual context, according to Petsko et al. ( 2022 ) the lens people use to view the other can be both simple and complex. Within the madrassa, since there is relatively high uniformity between members it becomes easy to view smaller dissimilarities as the other, whereas in university settings there is greater diversity requiring greater dissimilarities for the other to be identified. This explains why lack of ego and overconfidence are more relevant to madrassah students and openness and respect for others is a greater factor for university students. Limitations and Recommendations for Future Studies The results of the study should be considered alongside certain limitation; the first and foremost being consent bias. Sectarian intolerance is a sensitive subject, since data was only gathered from consenting individuals who were given detailed verbal and written explanations regarding the nature and purpose of the study, hence those who chose to participate naturally turned out to be those of lower intersect anxiety. Secondly, the study was based on the sample belonging to broad categorization of Shia and Sunni sect, while there is a diversity within these two major school of thought to name Deobandi, Brelvi, Ahl hadith groups in Sunni population, and Athana Ashri, Ismaili, Zaidi sub sect in Shia school of thought. While data collection these sub categorizations were not accounted for which limits the scope of this study for investigating the unique subcultural characteristics of these sectarian subgroups. Additionally, some major demographical factors were not considered as confounding variables – namely age or location. While our sample included people from both rural and urban demographics – there could be a discrepancy in results for the variables, considering the rural or urban environment has different ways and extent of preaching and internalizing their values. Similarly, people from different age groups may hold their beliefs and values in varying intensities. Lastly the language used for the study was English, which for the participants of the study was a second language. Future studies should consider translating the measures to Urdu or a region-specific language. Conclusion Intellectual humility acts as a dampener to the sectarian intolerance caused by intersect anxiety and to sectarian intolerance itself. This infers legitimacy to the teachings of co-existence and differentiation claimed by religious educational institutions. However, it does not take away from the existing ideology to institutional diversity being an antheses to sectarian intolerance. Additionally, the results of the study corroborate with established literature the positive relationship between intersect anxiety and sectarian intolerance. Implications In terms of implications, this research can deepen our understanding of the psychological mechanisms underlying sectarian intolerance, revealing how anxiety might exacerbate or interact with existing biases and prejudices. Also, insights from the study could inform the development of intervention strategies aimed at reducing sectarian intolerance by addressing underlying anxiety. This might involve therapeutic approaches targeting anxiety management techniques or cognitive-behavioral strategies to challenge biased thinking patterns. Lastly, this study can inform interfaith dialogue initiatives and collaboration efforts. By recognizing the role of anxiety in fueling sectarian divides, stakeholders involved in interfaith activities can tailor their approaches to address anxieties and build bridges between different religious or sectarian group. Declarations Competing Interests The authors have no relevant financial or non-financial interests to disclose. Ethical Approval Ethical approval was granted to the authors by Institutional Ethical Review Board (IERB) at Bahria School of Professional Psychology, Bahria University, Islamabad, Pakistan. The reference ID is IERB/BUIC/PP/2024/005 Consent to Participate Informed consent was obtained from all individual participants included in the study. Competing Interests The authors have no relevant financial or non-financial interests to disclose. Ethical Approval Ethical approval was granted to the authors by Bahria University Consent to Participate Informed consent was obtained from all individual participants included in the study. Funding The authors declare that no funds, grants, or other support were received during the preparation of this manuscript. Authors’ Contribution All authors contributed to the study conception and design. Material preparation, data collection, and analysis were performed by Dr. Muhammad Faran, Eemaan Zainab, Maryam Habib, Muhammed Abdullah, and Mustafa Rehman. The first draft of the manuscript was written by Mustafa Rehman, and all authors commented on previous versions. All authors read and approved the final manuscript. References Abbas SA, Syed SH (2021) Sectarian terrorism in Pakistan: Causes, impact and remedies. J Policy Model 43(2):350–361. https://doi.org/10.1016/j.jpolmod.2020.06.004 Ashraf MA (2018) Islamized ideologies in the Pakistani education system: the need for religious literacy. Religious Educ 113(1):3–13. https://doi.org/10.1080/00344087.2017.1384971 Celie K, Symons X, Kochheiser M, Ayala R, Lakhoo K (2024) Conscientious objection: a global health perspective. 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Self Identity 17(2):139–162. https://doi.org/10.1080/15298868.2017.1361861 Price-Blackshear MA, Kamble SV, Mudhol V, Sheldon KM, Bettencourt BA (2017) Mindfulness practices moderate the association between intergroup anxiety and outgroup attitudes. Mindfulness 8(5):1172–1183. https://doi.org/10.1007/s12671-017-0689-y Selivanova OA (2015) The ways of preventing students’ extremism and intolerance in the regional educational institutions. Educ Sci J 3:74. https://doi.org/10.17853/1994-5639-2012-3-74-89 Servidio R (2020) Classical and Modern Prejudice toward Asylum Seekers: The Mediating Role of Intergroup Anxiety in a Sample of Italians. Social Sci 9(2):10. https://doi.org/10.3390/socsci9020010 Shahzad N, Adil A, Ghayas S (2022) Development and validation of religious sectarian intolerance scale for Muslim adults in Pakistan. 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Religions 13(5):451. https://doi.org/10.3390/rel13050451 Syeda R (2016) Intolerance and Extremism among University Students In Pakistan. LAP LAMBERT Academic Publishing Telaku M (2021) Intergroup Contact, Intergroup Anxiety, and Attitudes towards the Opposing Group in Divided Society. Psihologijske Teme 30(3):397–420. https://doi.org/10.31820/pt.30.3.1 Uzoigwe TL, Yahaya I (2023b) Psychological entitlement and intellectual humility as nexus of moral tolerance among students of Nasarawa State University, Keffi. J MENTAL HEALTH Behav Sci 1(1):14–18. https://doi.org/10.61577/jmhbs.2023.100003 Verkuyten M, Yogeeswaran K, Adelman L (2018) Intergroup Toleration and Its Implications for Culturally Diverse Societies. Social Issues Policy Rev 13:5–35. https://doi.org/10.1111/sipr.12051 Voci A, Hewstone M (2003) Intergroup contact and prejudice toward immigrants in Italy: the mediational role of anxiety and the moderational role of group salience. Group Processes Intergroup Relations 6(1):37–54. https://doi.org/10.1177/1368430203006001011 Wang X (2020) Creating living and learning community on a diverse college campus. Adv Educational Technol Psychol 4(1):12–18. https://doi.org/10.23977/aetp.2020.41002 Whitcomb D, Battaly H, Baehr J, Howard-Snyder D (2015) Intellectual humility: Owning our limitations. Philos Phenomenol Res 94(3):509539. https://doi.org/10.1111/phpr.12228 Zachry CE, Phan LV, Blackie LER, Jayawickreme E (2018) Situation-Based contingencies Underlying Wisdom-Content manifestations: Examining intellectual humility in daily life. Journals Gerontol Ser B 73(8):1404–1415. https://doi.org/10.1093/geronb/gby016 Zăvoeanu RG (2013) Tolerance in the Contemporary Society. Contemp Readings Law Social Justice 15(2):794–800 Zhang H, Hook JN, Farrell JE, Mosher DK, Van Tongeren DR, Davis DE (2016) The effect of religious diversity on religious belonging and meaning: The role of intellectual humility. Psychol Relig Spiritual 10(1):72–78. https://doi.org/10.1037/rel0000108 Additional Declarations The authors declare no competing interests. Cite Share Download PDF Status: Posted Version 1 posted You are reading this latest preprint version Research Square lets you share your work early, gain feedback from the community, and start making changes to your manuscript prior to peer review in a journal. As a division of Research Square Company, we’re committed to making research communication faster, fairer, and more useful. We do this by developing innovative software and high quality services for the global research community. Our growing team is made up of researchers and industry professionals working together to solve the most critical problems facing scientific publishing. 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18:26:12","extension":"html","order_by":8,"title":"","display":"","copyAsset":false,"role":"acdc-reference","size":147076,"visible":true,"origin":"","legend":"","description":"","filename":"earlyproof.html","url":"https://assets-eu.researchsquare.com/files/rs-7668566/v1/9909a898566871a4d3b9e11a.html"},{"id":92111335,"identity":"543eca27-eb68-48c4-81dc-93415522f781","added_by":"auto","created_at":"2025-09-24 18:26:12","extension":"png","order_by":1,"title":"Figure 1","display":"","copyAsset":false,"role":"figure","size":96289,"visible":true,"origin":"","legend":"\u003cp\u003e\u003cem\u003eInteraction Plot of Intersect Anxiety and Independence of Intellect and Ego on Sectarian Intolerance for Madrasah Students\u003c/em\u003e\u003c/p\u003e","description":"","filename":"Figure1.png","url":"https://assets-eu.researchsquare.com/files/rs-7668566/v1/e6b69927810af17a8efaf325.png"},{"id":92111336,"identity":"a344c13c-c2dd-420a-b713-c70937d120e5","added_by":"auto","created_at":"2025-09-24 18:26:12","extension":"png","order_by":2,"title":"Figure 2","display":"","copyAsset":false,"role":"figure","size":83882,"visible":true,"origin":"","legend":"\u003cp\u003e\u003cem\u003eInteraction Plot of Intersect Anxiety and Openness to Revising One’s Viewpoint on Sectarian Intolerance for University Students\u003c/em\u003e\u003c/p\u003e","description":"","filename":"Figure2.png","url":"https://assets-eu.researchsquare.com/files/rs-7668566/v1/452fecc09bbc292ac088c51e.png"},{"id":92112180,"identity":"bb6f65cb-08c8-4595-ad40-cbd0c71e9620","added_by":"auto","created_at":"2025-09-24 18:42:12","extension":"pdf","order_by":0,"title":"","display":"","copyAsset":false,"role":"manuscript-pdf","size":1180485,"visible":true,"origin":"","legend":"","description":"","filename":"manuscript.pdf","url":"https://assets-eu.researchsquare.com/files/rs-7668566/v1/e50f98d2-3f7b-42be-8393-7d0ba740db9c.pdf"}],"financialInterests":"The authors declare no competing interests.","formattedTitle":"\u003cp\u003eIntersect anxiety and sectarian intolerance among Muslim adults in Pakistan: The buffering role of intellectual humility\u003c/p\u003e","fulltext":[{"header":"Introduction","content":"\u003cp\u003eThe modern world has become increasingly diverse. With differences in cultures, religions, races, and ethnicities, individuals interact with a variety of social and religious groups daily (O\u0026rsquo;Donnell, 2020). Diversity acts as a double-edged sword \u0026ndash; fostering positive intergroup attitudes, cross-cultural friendships, and complex identities (Graham, \u003cspan citationid=\"CR8\" class=\"CitationRef\"\u003e2018\u003c/span\u003e), while also fueling conflicts and intolerance due to perceived threats by both majority and minority groups (Servidio, \u003cspan citationid=\"CR27\" class=\"CitationRef\"\u003e2020\u003c/span\u003e; Soysa \u0026amp; Neumayer, 2006).\u003c/p\u003e\u003cp\u003eTolerance, as Parekh (\u003cspan citationid=\"CR21\" class=\"CitationRef\"\u003e2013\u003c/span\u003e) defines it, is a deliberate decision to leave alone something one disapproves of, even when capable of changing it. Tolerance may vary in degree \u0026ndash; from non-intervention to outright bans \u0026ndash; and its object can include race, religion, beliefs, or sect. The practice of tolerance promotes acceptance of outgroups (Verkuyten et al., \u003cspan citationid=\"CR38\" class=\"CitationRef\"\u003e2018\u003c/span\u003e) and respects others as equal citizens (Simon \u0026amp; Schaefer, \u003cspan citationid=\"CR30\" class=\"CitationRef\"\u003e2015\u003c/span\u003e). On a broader scale, intergroup tolerance contributes to world peace by nurturing a free society without barriers based on ethnicity, race, or religion (Zavoeanu, 2013).\u003c/p\u003e\u003cp\u003eSectarian tolerance takes this further, involving acceptance not only of unique sectarian beliefs but also of the religious practices derived from varying interpretations. It includes recognizing individuals across sects within Islam, such as Sunni, Shia, et cetera. A study conducted in Pakistan revealed that Muslims displayed higher levels of intolerance, both toward other religions and among sects within Islam (Lahore \u0026amp; Nazly, \u003cspan citationid=\"CR16\" class=\"CitationRef\"\u003e2020\u003c/span\u003e). Another study pointed to factors such as lack of awareness, biased school curriculums, and hate literature as key contributors to sectarian intolerance (Khan et al., 2023).\u003c/p\u003e\u003cp\u003eA significant predictor of this intolerance is intergroup anxiety. In this research, intergroup anxiety is examined in the form of intersect anxiety, which arises during interactions with members of a different sect. It may manifest affectively, cognitively, or physiologically as unease, fear of negative consequences, or stress responses, respectively (Stephan, \u003cspan citationid=\"CR31\" class=\"CitationRef\"\u003e2014\u003c/span\u003e). This anxiety stems from past negative encounters and lack of positive contact (A. W. O\u0026rsquo;Donnell et al., \u003cspan citationid=\"CR20\" class=\"CitationRef\"\u003e2020\u003c/span\u003e). Additionally, meta-stereotypes \u003cem\u003e\u0026ndash;\u003c/em\u003e the belief that outgroup members hold negative views can heighten this anxiety (Finchilescu, \u003cspan citationid=\"CR6\" class=\"CitationRef\"\u003e2010\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eIntergroup anxiety has been consistently associated with negative attitudes toward outgroup members (Voci \u0026amp; Hewstone, \u003cspan citationid=\"CR39\" class=\"CitationRef\"\u003e2003\u003c/span\u003e; Price-Blackshear et al., \u003cspan citationid=\"CR25\" class=\"CitationRef\"\u003e2017\u003c/span\u003e). It also fosters avoidance and hostility, perpetuating the cycle of prejudice (Stephan \u0026amp; Stephan, 2017; O\u0026rsquo;Donnell et al., \u003cspan citationid=\"CR20\" class=\"CitationRef\"\u003e2020\u003c/span\u003e). Such avoidance limits meaningful intergroup contact \u0026ndash; one of the strongest predictors of tolerance and positive intergroup relations (Telaku, \u003cspan citationid=\"CR36\" class=\"CitationRef\"\u003e2021\u003c/span\u003e). Therefore, intersect anxiety is likely to positively influence sectarian intolerance. However, this effect may be buffered by another psychological factor \u0026ndash; intellectual humility.\u003c/p\u003e\n\u003ch3\u003eIntellectual Humility as a Moderator\u003c/h3\u003e\n\u003cp\u003eIntellectual humility \u0026ndash; a subdomain of humility \u0026ndash; involves acknowledging one\u0026rsquo;s intellectual limitations and expressing one\u0026rsquo;s views in a respectful, non-dogmatic way (Davis et al., \u003cspan citationid=\"CR4\" class=\"CitationRef\"\u003e2015\u003c/span\u003e). Whitcomb et al. (\u003cspan citationid=\"CR41\" class=\"CitationRef\"\u003e2015\u003c/span\u003e) described it as the virtue of recognizing one\u0026rsquo;s intellectual shortcomings and behaving accordingly. Research links intellectual humility with greater openness, curiosity, and tolerance for ambiguity (Leary et al., \u003cspan citationid=\"CR17\" class=\"CitationRef\"\u003e2017\u003c/span\u003e). It also reduces judgment based on personal religious opinions (Hopkins et al., 2014) and fosters acceptance of belief change (Tomz \u0026amp; Van Houweling, 2016).\u003c/p\u003e\u003cp\u003eIntellectually humble individuals are open to differing viewpoints (Porter \u0026amp; Schumann, \u003cspan citationid=\"CR24\" class=\"CitationRef\"\u003e2017\u003c/span\u003e) and show respect to other perspectives (Dwyer et al., \u003cspan citationid=\"CR5\" class=\"CitationRef\"\u003e2023\u003c/span\u003e). A study with 316 students found a positive link between intellectual humility and moral tolerance (Uzoigwe \u0026amp; Yahaya, 2023). In political settings, it promotes tolerance for opposing ideologies and reduces the need to dominate, fostering better attitudes for dissenting views (Krumrei-Mancuso \u0026amp; Newman, \u003cspan citationid=\"CR15\" class=\"CitationRef\"\u003e2021\u003c/span\u003e).\u003c/p\u003e\u003cdiv id=\"Sec3\" class=\"Section2\"\u003e\u003ch2\u003eRationale\u003c/h2\u003e\u003cp\u003ePrevious studies have shown the tendencies of madrasah students to exhibit less tolerance towards other Muslim sects. This phenomenon was initially attributed to the elevated levels of religiosity found among students in Madaris (Hanif, et al., 2020). However, recent studies have challenged this finding, highlighting a crucial aspect of Islamic teachings that advocates tolerance and acceptance of others. Islam insistently prohibits and condemns harm to fellow Muslims, a principle uniformly supported across different Muslim sects (Subchi et al.,2022). This apparent contradiction between the teachings of Islam and the observed intolerance can be better understood through the lens of Integrated Threat Theory. This theory suggests that perceived threats from an out-group can lead to prejudice and negative attitudes towards that group. In the context of Muslim sects, there exists a 'symbolic threat' arising from conflicting ideologies and the idea of only one true Islam challenging the legitimacy of the other sects. Similarly, the ongoing conflict between Sunni and Shia Muslims is driven by the realistic threats caused by the geopolitical rivalry between Saudi Arabia and Iran (Jamil, 2022).\u003c/p\u003e\u003cp\u003eWhile madrassa students may internalize such threats through a thought process driven by religious dogma; university students, too, are not immune to sectarian biases. According to Selivanova (\u003cspan citationid=\"CR26\" class=\"CitationRef\"\u003e2015\u003c/span\u003e), the growing phenomenon of nationalistic religious identity has become a cause for interpersonal conflicts in higher education system. Moreover, recent studies have documented instances of sectarian conflict and intolerance within Pakistani universities. For example, Abbas and Syed (\u003cspan citationid=\"CR1\" class=\"CitationRef\"\u003e2021\u003c/span\u003e) observed a rise in campus-level sectarian tensions, particularly during religious events, which often reflected broader societal divides, whereas Syeda (\u003cspan citationid=\"CR35\" class=\"CitationRef\"\u003e2016\u003c/span\u003e) linked higher education in Pakistan to intolerance and extremism.\u003c/p\u003e\u003cp\u003eIt should be highlighted that, in contrast to conventional religious education, university curricula typically place a strong emphasis on exposure to a variety of viewpoints, critical thinking, and empirical reasoning. This method of teaching provides an ideal environment for developing intellectual humility. Dogmatism and intergroup bias have been found to be adversely correlated with intellectual humility (Krumrei-Mancuso \u0026amp; Rouse, \u003cspan citationid=\"CR14\" class=\"CitationRef\"\u003e2016\u003c/span\u003e). Consequently, it is conceivable that university students, due to their exposure to academia, would be more open to discussing and interacting with others who have different sectarian opinions.\u003c/p\u003e\u003cp\u003eTherefore, this study investigates whether intellectual humility can serve as a moderating factor in the relationship between sectarian intolerance and inter-sect anxiety. It does this, not only among university students \u0026ndash; who navigate a more intellectually pluralistic environment \u0026ndash; but also among madrasah students \u0026ndash; who may be more influenced by strict sectarian narratives. Designing interventions to foster empathy, tolerance, and interfaith harmony in a divided nation like Pakistan requires an understanding of these processes in both educational environments.\u003c/p\u003e\u003cp\u003e\u003cb\u003eHypotheses\u003c/b\u003e\u003c/p\u003e\u003cp\u003e\u003col\u003e\u003cspan\u003e\u003cli\u003e\u003cp\u003eThere will be a positive relationship between intersect anxiety and sectarian intolerance among madrassa and university students.\u003c/p\u003e\u003c/li\u003e\u003c/span\u003e\u003cspan\u003e\u003cli\u003e\u003cp\u003eThere will be a negative relationship between intellectual humility (independence of intellect and ego, openness to revising one's viewpoint, respect for others\u0026rsquo; viewpoint, lack of intellectual overconfidence) and sectarian intolerance.\u003c/p\u003e\u003c/li\u003e\u003c/span\u003e\u003cspan\u003e\u003cli\u003e\u003cp\u003eIntellectual humility (independence of intellect and ego, openness to revising one's viewpoint, respect for others\u0026rsquo; viewpoint, lack of intellectual overconfidence) will moderate the relationship between intersect anxiety and sectarian intolerance among madrassa and university students.\u003c/p\u003e\u003c/li\u003e\u003c/span\u003e\u003c/ol\u003e\u003c/p\u003e\u003c/div\u003e"},{"header":"Methodology","content":"\u003cp\u003eThis research was conducted using quantitative cross-sectional research design by distributing survey forms among the adult students of sectarian affiliated madrasahs and universities in Pakistan. The data was collected for the variables of Intersect Anxiety, Sectarian Intolerance, and Intellectual Humility, after getting institutional permission to collect and utilize the data for research purposes, along with the informed consent of participants.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eParticipants and Procedure\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eA sample of 240 adult Muslims of Pakistan (from ages 18 to 65), was considered for this research; collected through convenient sampling method. Major dissections of the sample included the division of categories (i.e., sects) \u0026ndash; Shia and Sunni sects (75 participants from Shia sect, 165 participants from Sunni sect). The sample consisted of both students from conventional background of education system i.e., university students (\u003cem\u003en\u003c/em\u003e=125) and those who are either currently enrolled in Dars-e-Nizami at Madrasahs with sectarian affiliation in Pakistan or had graduated (\u003cem\u003en\u003c/em\u003e=115). However, people who had dropped out were not included as well as those who changed their sect at any point of time in life were also excluded from the sample\u003c/p\u003e\n\u003cp\u003eTo collect the data from these participants; institutional approval, informed consent and demographic information sheet were constructed, and a final questionnaire form was composed. The informed consent form contained detailed: purpose of the research, participant\u0026rsquo;s rights, and contact details. Participants were contacted in their respective educational setting and survey forms were handed out. They were asked not to skip any item and were requested to give honest responses. Participants read and acknowledged the written informed consent form before filling the series of questionnaires. There were no inducements offered to the participants. It was made sure that participants do not encounter any emotional or psychological harm during the process.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eMeasures\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eThe scales used to measure Intersect Anxiety, Intellectual Humility and Sectarian\u003c/p\u003e\n\u003cp\u003eIntolerance were General Intergroup Anxiety (Stephan and Stephan, 1985), Comprehensive\u003c/p\u003e\n\u003cp\u003eIntellectual Humility Scale (Mancuso, 2016) and Religious Sectarian Intolerance Scale\u003c/p\u003e\n\u003cp\u003e(Shahzad, Adil, Ghayas, 2022) respectively.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003e\u003cem\u003e1.\u0026nbsp; \u0026nbsp;General Intergroup Anxiety (Stephan and Stephan,1985)\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eAdapted to fit our variable intersect anxiety, replacing \u0026ldquo;group\u0026rdquo; with \u0026ldquo;sect\u0026rdquo; in each item. The 11-item scale assesses general intersect anxiety (\u0026alpha; = .86; Stephan \u0026amp; Stephan, 1985). All items state, \u0026ldquo;If you were the only member of your ethnic group and you were interacting with people from a different racial or ethnic group (e.g., talking with them, working on a project with them), how would you feel compared to occasions when you are interacting with people from your own ethnic group?\u0026rdquo;. Followed by, participants rating their levels of different emotions (e.g., \u0026ldquo;suspicious,\u0026rdquo; \u0026ldquo;happy,\u0026rdquo; \u0026ldquo;accepted\u0026rdquo;) on a 10-point scale from not at all to very much.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003e\u003cem\u003e2.\u0026nbsp; \u0026nbsp;Comprehensive Intellectual Humility Scale (\u003c/em\u003e\u003c/strong\u003e\u003cstrong\u003e\u003cem\u003eKrumrei-Mancuso \u0026amp; Rouse, 2016\u003c/em\u003e\u003c/strong\u003e\u003cstrong\u003e\u003cem\u003e)\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eThis 22-item scale tests intellectual humility (\u0026alpha; = .75) with four sub-factors i.e., Independence of Intellect and Ego (5 items), Openness to Revising One\u0026rsquo;s Viewpoint (5 items), Respect for Others\u0026rsquo; Viewpoints (6 items) and Lack of Intellectual Overconfidence (6 items), with higher scores indicating greater IH \u0026ndash; using a 5-point Likert scale with 1 = strongly disagree, 2= disagree, 3= neither agree nor disagree, 4 = agree, and 5 = strongly agree.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003e3. \u003cem\u003eReligious Sectarian Intolerance Scale (Shahzad et al., 2022)\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eWith the Cronbach\u0026rsquo;s alpha of .96, this scale had 31 items with a 5-point Likert response format, ranging from 1 (strongly disagree) to 5 (strongly agree) with a higher score representing increasing level of religious sectarian intolerance. The scale factors are i.e., dogmatic loyalty (9 items), social intolerance (9 items), renunciation of other religious Sects. (8 items), and propagation of one\u0026rsquo;s Sect. (5 items).\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eData Analyses\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eFor hypotheses testing; moderation analysis was used to examine the relationship between intersect anxiety, intellectual humility, and sectarian intolerance among madrassa and university students. Descriptive statistics and reliability analyses were calculated for study variables. Pearson product moment correlation was used to assess relationships among intersect anxiety, intellectual humility, and sectarian intolerance. Moderation analysis tested whether intellectual humility moderated the relationship between intersect anxiety and sectarian intolerance. All analyses were performed using IBM SPSS Statistics version 27.\u003c/p\u003e"},{"header":"Results","content":"\u003cp\u003e\u003cstrong\u003eTable 1\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003e\u003cem\u003eDescriptive Statistics of the Demographic Characteristics of the Sample (N=240).\u003c/em\u003e\u003c/p\u003e\n\u003cdiv align=\"\"\u003e\u0026nbsp;\u003ctable border=\"0\" cellspacing=\"0\" cellpadding=\"0\" width=\"611\" class=\"fr-table-selection-hover\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd rowspan=\"2\" valign=\"top\" style=\"width: 292px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eVariables\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"top\" style=\"width: 164px;\"\u003e\n \u003cp\u003e\u003cstrong\u003e\u003cem\u003eMadrasa Students\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n \u003cp\u003e\u003cstrong\u003e\u003cem\u003e115\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"3\" valign=\"top\" style=\"width: 155px;\"\u003e\n \u003cp\u003e\u003cstrong\u003e\u003cem\u003eUniversity Students\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n \u003cp\u003e\u003cstrong\u003e\u003cem\u003e125\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 75px;\"\u003e\n \u003cp\u003e\u003cstrong\u003e\u003cem\u003ef(%)\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 89px;\"\u003e\n \u003cp\u003e\u003cstrong\u003e\u003cem\u003eM(SD)\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u003cstrong\u003e\u003cem\u003ef(%)\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 82px;\"\u003e\n \u003cp\u003e\u003cstrong\u003e\u003cem\u003eM(SD)\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 0px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 292px;\"\u003e\n \u003cp\u003eAge (years)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 75px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 89px;\"\u003e\n \u003cp\u003e23.15(6.21)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 82px;\"\u003e\n \u003cp\u003e22.60(3.45)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 0px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 292px;\"\u003e\n \u003cp\u003eEducation in Years\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 75px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 89px;\"\u003e\n \u003cp\u003e14.52(4.14)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 82px;\"\u003e\n \u003cp\u003e15.23(2.24)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 0px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 292px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eGender\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 75px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 89px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 82px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 0px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 292px;\"\u003e\n \u003cp\u003eMen\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 75px;\"\u003e\n \u003cp\u003e84(73.05)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 89px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e70(56.0)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 82px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 0px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 292px;\"\u003e\n \u003cp\u003eWomen\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 75px;\"\u003e\n \u003cp\u003e31(26.95)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 89px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e55(44.0)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 82px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 0px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 292px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eMuslim Sect\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 75px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 89px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 82px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 0px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 292px;\"\u003e\n \u003cp\u003eSunni\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 75px;\"\u003e\n \u003cp\u003e85(73.91)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 89px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e80(64.0)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 82px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 0px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 292px;\"\u003e\n \u003cp\u003eShia\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 75px;\"\u003e\n \u003cp\u003e30(26.09)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 89px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e45(36.0)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 82px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 0px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 292px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eFriendships across sects\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 75px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 89px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 82px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 0px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 292px;\"\u003e\n \u003cp\u003eYes\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 75px;\"\u003e\n \u003cp\u003e37(32.17)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 89px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e104(83.20)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 82px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 0px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 292px;\"\u003e\n \u003cp\u003eNo\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 75px;\"\u003e\n \u003cp\u003e78(67.83)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 89px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e21(16.80)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 82px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 0px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 292px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eLiving Status\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 75px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 89px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 82px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 0px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 292px;\"\u003e\n \u003cp\u003eDay Scholar\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 75px;\"\u003e\n \u003cp\u003e14(12.18)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 89px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e72(57.6)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 82px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 0px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 292px;\"\u003e\n \u003cp\u003eHostelite\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 75px;\"\u003e\n \u003cp\u003e101(87.82)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 89px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e53(40.8)\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 82px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 0px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n \u003c/table\u003e\n\u003c/div\u003e\n\u003cp\u003e\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eTable 1 presents the demographic characteristics of the sample. The average age of madrasah students was 23.15 years (SD = 6.21), while the average age of university students was 22.60 years (SD = 3.45). Madrassa students had an average of 14.52 years of formal education (SD = 4.14), whereas university students had an average of 15.23 years (SD = 2.24).\u003c/p\u003e\n\u003cp\u003eThere was a total of 115 madrasah students, including 84 men (73.05%) and 31 women (26.95%). Among them, 85 (73.91%) identified as Sunni and 30 (26.09%) as Shia. In contrast, there were 125 university students, with 70 men (56%) and 55 women (44%). Of these, 80 (64%) were Sunni and 45 (36%) were Shia. Moreover, 14 madrasah students (12.18%) were day scholars, while 101 (87.82%) were hostel residents. Among them, 37 (32.17%) reported having friendships across sects. Conversely, 72 university students (57.6%) were day scholars, and 53 (42.4%) were hostel residents, with 104 (83%) reporting cross-sectarian friendships.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eTable 2\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003e\u003cem\u003eDescriptive Statistics and Reliability Analysis of Intersect Anxiety, Intellectual Humility (Independence of Intellect and Ego, Openness to Revising One\u0026apos;s Viewpoint, Respect for Others\u0026rsquo; Viewpoint, Lack of Intellectual Overconfidence) and Sectarian Intolerance (Dogmatic Loyalty, Social Intolerance, Renunciation of Other Religious Sects, Propagation of One\u0026apos;s Own Sect) (N=240).\u003c/em\u003e\u003c/p\u003e\n\u003ctable border=\"0\" cellspacing=\"0\" cellpadding=\"0\" width=\"580\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd rowspan=\"2\" valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003eVariables\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd rowspan=\"2\" style=\"width: 40px;\"\u003e\n \u003cp\u003e\u003cem\u003ek\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd rowspan=\"2\" style=\"width: 64px;\"\u003e\n \u003cp\u003e\u003cem\u003eM\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd rowspan=\"2\" style=\"width: 47px;\"\u003e\n \u003cp\u003e\u003cem\u003eSD\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" style=\"width: 130px;\"\u003e\n \u003cp\u003e\u003cem\u003eRange\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd rowspan=\"2\" style=\"width: 35px;\"\u003e\n \u003cp\u003ea\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e\u003cem\u003eActual\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u003cem\u003ePotential\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eIntersect Anxiety\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e11\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e42.37\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e15.17\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e19-83\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e11-110\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e.71\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003e\u003cstrong\u003e\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e\u003cem\u003e38.75\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e\u003cem\u003e13.14\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e\u003cem\u003e13-80\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e\u003cem\u003e.74\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eIntellectual Humility\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e22\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e76.08\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e23.41\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e46-103\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e22-110\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e.80\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003e\u003cstrong\u003e\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e\u003cem\u003e81.14\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e\u003cem\u003e26.4\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e\u003cem\u003e52-110\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e\u003cem\u003e81\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003eIndependence of Intellect and Ego\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e5\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e17.87\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e6.65\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e6-25\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e5-25\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e.96\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e\u003cem\u003e19.75\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e\u003cem\u003e5.45\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e\u003cem\u003e8-25\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e\u003cem\u003e.92\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003eOpenness to Revising One\u0026rsquo;s Viewpoint\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e5\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e18.13\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e5.35\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e5-25\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e5-25\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e.89\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e\u003cem\u003e19.75\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e\u003cem\u003e7.12\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e\u003cem\u003e6-25\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e\u003cem\u003e.86\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003eRespect for Others\u0026rsquo; Viewpoint\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e6\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e25.77\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e5.02\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e9-30\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e6-30\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e.89\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e\u003cem\u003e28.74\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e\u003cem\u003e6.25\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e\u003cem\u003e12-30\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e\u003cem\u003e.87\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003eLack of Intellectual Overconfidence\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e6\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e15.05\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e5.01\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e6-24\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e6-30\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e.90\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e\u003cem\u003e18.54\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e\u003cem\u003e6.74\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e\u003cem\u003e8-30\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e\u003cem\u003e.92\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eSectarian Intolerance\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e31\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e96.39\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e30.20\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e32-151\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e31-155\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e.96\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003e\u003cstrong\u003e\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e\u003cem\u003e101.12\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e\u003cem\u003e32.2\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e\u003cem\u003e40-155\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e\u003cem\u003e.94\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003eDogmatic Loyalty\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e9\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e35.16\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e10.50\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e9-45\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e9-45\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e.91\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e\u003cem\u003e32.14\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e\u003cem\u003e9.41\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e\u003cem\u003e16-45\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e\u003cem\u003e.88\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003eSocial Intolerance\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e9\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e18.68\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e8.74\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e9-45\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e9-45\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e.85\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e\u003cem\u003e15.14\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e\u003cem\u003e8.75\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e\u003cem\u003e16-45\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e\u003cem\u003e.83\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003eRenunciation of Other Religious Sects\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e8\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e24.46\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e9.19\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e8-40\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e8-40\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e.87\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e\u003cem\u003e29.41\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e\u003cem\u003e11.12\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e\u003cem\u003e12-40\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e\u003cem\u003e.86\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003ePropagation of One\u0026rsquo;s Own Sect\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e5\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e18.08\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e6.21\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e5-25\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e5-25\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e.76\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 265px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 40px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 64px;\"\u003e\n \u003cp\u003e\u003cem\u003e21.02\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 47px;\"\u003e\n \u003cp\u003e\u003cem\u003e7.14\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e\u003cem\u003e15-45\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 73px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 35px;\"\u003e\n \u003cp\u003e\u003cem\u003e.78\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003e\u003cstrong\u003e\u003cem\u003eNote.\u0026nbsp;\u003c/em\u003e\u003c/strong\u003e\u003cem\u003ek\u0026nbsp;\u003c/em\u003e=Number of items, a\u003cem\u003e=\u003c/em\u003eCronbach\u0026rsquo;s alpha for reliability, Madrasah Students = non-italic, University Students = italic\u003c/p\u003e\n\u003cp\u003eTable 2 shows the descriptive statistics, number of items, actual and potential ranges and reliability analysis for intersect anxiety, intellectual humility (independence of intellect and ego, openness to revising one\u0026rsquo;s viewpoint, respect for others\u0026rsquo; viewpoint, lack of intellectual overconfidence) and sectarian intolerance (dogmatic loyalty, social intolerance, renunciation of other religious sects, propagation of one\u0026rsquo;s own sect) for both madrasah and university students.\u003c/p\u003e\n\u003cp\u003eThe reliability analysis showed that Cronbach alpha for the variables ranging from .71 to .96, indicating that all the scale had excellent internal constancy.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eTable 3\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003e\u003cem\u003eBivariate Correlation Between Intersect Anxiety, Intellectual Humility (Independence of Intellect and Ego, Openness to Revising One\u0026apos;s Viewpoint, Respect for Others\u0026rsquo; Viewpoint, Lack of Intellectual Overconfidence) and Sectarian Intolerance in Madrasah and University Students (N=240).\u003c/em\u003e\u003c/p\u003e\n\u003ctable border=\"0\" cellspacing=\"0\" cellpadding=\"0\" width=\"651\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 255px;\"\u003e\n \u003cp\u003eVariables\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e1\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 61px;\"\u003e\n \u003cp\u003e2\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 52px;\"\u003e\n \u003cp\u003e3\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 51px;\"\u003e\n \u003cp\u003e4\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 66px;\"\u003e\n \u003cp\u003e5\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 50px;\"\u003e\n \u003cp\u003e6\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 58px;\"\u003e\n \u003cp\u003e7\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 255px;\"\u003e\n \u003cp\u003e\u003cstrong\u003e1. Intersect Anxiety\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e-\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 61px;\"\u003e\n \u003cp\u003e-.34\u003csup\u003e**\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 52px;\"\u003e\n \u003cp\u003e-.41\u003csup\u003e**\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 51px;\"\u003e\n \u003cp\u003e-.03\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 66px;\"\u003e\n \u003cp\u003e-.22\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 50px;\"\u003e\n \u003cp\u003e-.05\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 58px;\"\u003e\n \u003cp\u003e.59\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 255px;\"\u003e\n \u003cp\u003e\u003cstrong\u003e2. Intellectual Humility\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e-.31\u003csup\u003e**\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 61px;\"\u003e\n \u003cp\u003e-\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 52px;\"\u003e\n \u003cp\u003e.49\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 51px;\"\u003e\n \u003cp\u003e.62\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 66px;\"\u003e\n \u003cp\u003e.61\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 50px;\"\u003e\n \u003cp\u003e.60\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 58px;\"\u003e\n \u003cp\u003e-.47\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 255px;\"\u003e\n \u003cp\u003e3. Independence of Intellect and Ego\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e-.18\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 61px;\"\u003e\n \u003cp\u003e.51\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 52px;\"\u003e\n \u003cp\u003e-\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 51px;\"\u003e\n \u003cp\u003e.34\u003csup\u003e**\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 66px;\"\u003e\n \u003cp\u003e.13\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 50px;\"\u003e\n \u003cp\u003e.28\u003csup\u003e*\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 58px;\"\u003e\n \u003cp\u003e-.32\u003csup\u003e**\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 255px;\"\u003e\n \u003cp\u003e4. Openness to Revising One\u0026rsquo;s Viewpoint\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e-.27\u003csup\u003e*\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 61px;\"\u003e\n \u003cp\u003e33\u003csup\u003e**\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 52px;\"\u003e\n \u003cp\u003e64\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 51px;\"\u003e\n \u003cp\u003e-\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 66px;\"\u003e\n \u003cp\u003e.57\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 50px;\"\u003e\n \u003cp\u003e.33\u003csup\u003e**\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 58px;\"\u003e\n \u003cp\u003e-.21\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 255px;\"\u003e\n \u003cp\u003e5. Respect for Others\u0026rsquo; Viewpoint\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e-.17\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 61px;\"\u003e\n \u003cp\u003e14\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 52px;\"\u003e\n \u003cp\u003e48\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 51px;\"\u003e\n \u003cp\u003e24\u003csup\u003e*\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 66px;\"\u003e\n \u003cp\u003e-\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 50px;\"\u003e\n \u003cp\u003e-.05\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 58px;\"\u003e\n \u003cp\u003e-.13\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 255px;\"\u003e\n \u003cp\u003e6. Lack of Intellectual Overconfidence\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e-.21\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 61px;\"\u003e\n \u003cp\u003e23\u003csup\u003e*\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 52px;\"\u003e\n \u003cp\u003e16\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 51px;\"\u003e\n \u003cp\u003e39\u003csup\u003e**\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 66px;\"\u003e\n \u003cp\u003e31\u003csup\u003e**\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 50px;\"\u003e\n \u003cp\u003e-\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 58px;\"\u003e\n \u003cp\u003e-.55\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 255px;\"\u003e\n \u003cp\u003e\u003cstrong\u003e7. Sectarian Intolerance\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 57px;\"\u003e\n \u003cp\u003e.48\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 61px;\"\u003e\n \u003cp\u003e-.44\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 52px;\"\u003e\n \u003cp\u003e-.09\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 51px;\"\u003e\n \u003cp\u003e-.37\u003csup\u003e**\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 66px;\"\u003e\n \u003cp\u003e-.41\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 50px;\"\u003e\n \u003cp\u003e-.12\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 58px;\"\u003e\n \u003cp\u003e-\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003eNote. Upper diagonal = Madrasah Students, Lower diagonal = University students\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eThe results of the Pearson product moment correlational analysis (table 3) showed that intersect anxiety was found to be significantly negatively correlated with intellectual humility including its subscale, i.e., independence of intellect and ego for madrassa students, and openness to revising one\u0026rsquo;s viewpoint for university students. It was also found to be positively correlated with sectarian intolerance for madrassa as well as university students.\u003c/p\u003e\n\u003cp\u003eIntellectual humility and its subscales, i.e., independence of intellect and ego and lack of intellectual overconfidence were found to be significantly and negatively correlated with sectarian intolerance (for madrassa students). Whereas two subscales of intellectual humility, i.e., openness to revising one\u0026apos;s viewpoint and respect for other\u0026apos;s viewpoint were found to be significantly and negatively correlated with sectarian intolerance for university students.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eModeration\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eAnalysis\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eIt was hypothesized that the intellectual humility (independence of intellect and ego, openness to revising one\u0026rsquo;s viewpoint, respect for others\u0026rsquo; viewpoint, lack of intellectual overconfidence) will moderate the relationship between intersect anxiety and sectarian intolerance for madrasah and university students. which moderation analysis was run through Process v4.3 Hayes, (2024).\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eTable 4\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003e\u003cem\u003eModeration Analysis Examining the Interaction Effect of Intersect Anxiety and Intellectual Humility on Sectarian Intolerance for Madrasah and University Students (N=240)\u003c/em\u003e\u003c/p\u003e\n\u003ctable border=\"1\" cellspacing=\"0\" cellpadding=\"0\" width=\"624\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd rowspan=\"3\" valign=\"top\" style=\"width: 331px;\"\u003e\n \u003cp\u003ePredictors\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"4\" valign=\"top\" style=\"width: 293px;\"\u003e\n \u003cp\u003eSectarian Intolerance\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"top\" style=\"width: 151px;\"\u003e\n \u003cp\u003e\u003cem\u003eMadrasah Students\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"top\" style=\"width: 142px;\"\u003e\n \u003cp\u003e\u003cem\u003eUniversity Students\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 76px;\"\u003e\n \u003cp\u003e\u003cem\u003eB\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 76px;\"\u003e\n \u003cp\u003e\u003cem\u003eSE\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 77px;\"\u003e\n \u003cp\u003e\u003cem\u003eB\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 65px;\"\u003e\n \u003cp\u003e\u003cem\u003eSE\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 331px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eMain Effects\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 77px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 65px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 331px;\"\u003e\n \u003cp\u003eIntersect Anxiety\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e0.13\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e0.07\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 77px;\"\u003e\n \u003cp\u003e0.16\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 65px;\"\u003e\n \u003cp\u003e0.11\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 331px;\"\u003e\n \u003cp\u003eIndependence of Intellect and Ego\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e-.29\u003csup\u003e**\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e0.19\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 77px;\"\u003e\n \u003cp\u003e-0.21\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 65px;\"\u003e\n \u003cp\u003e0.35\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 331px;\"\u003e\n \u003cp\u003eOpenness to Revising One\u0026rsquo;s Viewpoint\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e-1.05\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e0.597\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 77px;\"\u003e\n \u003cp\u003e-3.45\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 65px;\"\u003e\n \u003cp\u003e0.19\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 331px;\"\u003e\n \u003cp\u003eRespect for Others\u0026rsquo; Viewpoint\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e0.13\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e0.678\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 77px;\"\u003e\n \u003cp\u003e-2.17\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 65px;\"\u003e\n \u003cp\u003e0.18\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 331px;\"\u003e\n \u003cp\u003eLack of Intellectual Overconfidence\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e-3.20\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e0.559\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 77px;\"\u003e\n \u003cp\u003e-0.48\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 65px;\"\u003e\n \u003cp\u003e0.21\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 331px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eInteraction\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 77px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 65px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 331px;\"\u003e\n \u003cp\u003eIntersect Anxiety x Independence of Intellect and Ego\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e-0.31\u003csup\u003e*\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e0.03\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 77px;\"\u003e\n \u003cp\u003e0.14\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 65px;\"\u003e\n \u003cp\u003e0.11\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 331px;\"\u003e\n \u003cp\u003eIntersect Anxiety x Openness to Revising One\u0026rsquo;s Viewpoint\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e0.12\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e0.09\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 77px;\"\u003e\n \u003cp\u003e-0.37\u003csup\u003e*\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 65px;\"\u003e\n \u003cp\u003e0.19\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 331px;\"\u003e\n \u003cp\u003eIntersect Anxiety x Respect for Others\u0026rsquo; Viewpoint\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e0.17\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e0.11\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 77px;\"\u003e\n \u003cp\u003e0.21\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 65px;\"\u003e\n \u003cp\u003e0.18\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 331px;\"\u003e\n \u003cp\u003eIntersect Anxiety x Lack of Intellectual Overconfidence\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e0.21\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e0.18\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 77px;\"\u003e\n \u003cp\u003e0.07\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 65px;\"\u003e\n \u003cp\u003e0.05\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 331px;\"\u003e\n \u003cp\u003e\u003cem\u003eR\u003csup\u003e2\u003c/sup\u003e\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e.321\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 77px;\"\u003e\n \u003cp\u003e.337\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 65px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 331px;\"\u003e\n \u003cp\u003e\u003cem\u003eF\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e14.25\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 76px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 77px;\"\u003e\n \u003cp\u003e17.478\u003csup\u003e***\u003c/sup\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 65px;\"\u003e\n \u003cp\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003e\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eThe results of moderation analysis showed that the main effect of intersect anxiety was found to be a significant positive predictor of sectarian intolerance for both Madrassa and university students.\u003c/p\u003e\n\u003cp\u003eWhile the main effect of intellectual humility and its subscales i.e., independence of intellect and ego and lack of intellectual overconfidence were found to be significant and negative predictors of sectarian intolerance for Madrassa students. Whereas Openness to Revising One\u0026rsquo;s Viewpoint and Respect for Others\u0026rsquo; Viewpoint were significantly negatively predicted sectarian intolerance for University Students\u003c/p\u003e\n\u003cp\u003eThe interaction plot of intersect anxiety and independence of intellect and ego on sectarian intolerance showed that the nature of association between intersect anxiety and sectarian intolerance becomes positive at low level of intellect and ego for madrassa students. see figure 1\u003c/p\u003e\n\u003cp\u003eInteraction plot of intersect anxiety and openness to revising one\u0026rsquo;s viewpoint on sectarian \u0026nbsp; intolerance showed that the nature of association between intersect anxiety and sectarian intolerance becomes negative at high level of openness to revising one\u0026rsquo;s viewpoint for university. See figure 2\u003c/p\u003e"},{"header":"Discussion","content":"\u003cp\u003eThe study aimed to investigate the relationship between intersect anxiety and sectarian intolerance, the role of intellectual humility within said relationship and compare religious (madrassa students) and conventional (university students) literacy regarding the relationship.\u003c/p\u003e\u003cp\u003eIt was hypothesised that intersect anxiety is positively related to sectarian intolerance. According to (Jamil and Sohail, \u003cspan citationid=\"CR12\" class=\"CitationRef\"\u003e2020\u003c/span\u003e; Zhang et al., \u003cspan citationid=\"CR44\" class=\"CitationRef\"\u003e2016\u003c/span\u003e) Socialization patterns, such as religious ideological orientation, cultural socialization, and peer group pressure, contribute to the development of rigid sectarian identities in Pakistani society. This is consistent with the findings of the present study that group identification leads to increased intolerance towards the supposed other (Mehfooz \u0026amp; Parveen, \u003cspan citationid=\"CR18\" class=\"CitationRef\"\u003e2021\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eIt was also hypothesised that intellectual humility and sectarian intolerance have a negative relationship (Pelupessy et al., \u003cspan citationid=\"CR22\" class=\"CitationRef\"\u003e2022\u003c/span\u003e). Literature establishes both from an Islamic and from a scientific perspective that intellectual humility is a key factor in the reduction of intolerance between groups of conflicting ideology (Al-Shami \u0026amp; Al-Qudah, \u003cspan citationid=\"CR29\" class=\"CitationRef\"\u003e2020\u003c/span\u003e). An individual\u0026rsquo;s ability to acknowledge that they may be wrong leads to nuanced understanding of the subject matter (Celie et al., \u003cspan citationid=\"CR3\" class=\"CitationRef\"\u003e2024\u003c/span\u003e). When black and white thinking is reduced individuals cannot place others in oversimplified categories such as good or bad. Consequently, the priority shifts towards gaining a better understanding of the other and their point of view, ultimately causing the perspective humanification of the other. As a result, extreme action becomes less agreeable and uncertainty causes a stalemate while the disagreement may stand there is no cause for conflict (Story et al., \u003cspan citationid=\"CR33\" class=\"CitationRef\"\u003e2023\u003c/span\u003e). It was further noted that the significance of the correlation between the relationship between intellectual humility and sectarian intolerance was different with regards to subscales of intellectual humility for both university and madrassah students.\u003c/p\u003e\u003cp\u003eIt was further hypothesised that intellectual humility would moderate the relationship between intersect anxiety and sectarian intolerance (Hopkin et al., \u003cspan citationid=\"CR11\" class=\"CitationRef\"\u003e2014\u003c/span\u003e). The results showed that intellectual humility reduces sectarian intolerance for both groups, (i.e. madrassa students and university students). It is also highlighted in the results that in both groups different components of intellectual humility are contributing more to the change. Where madrassah students are influenced by independent thinking and low ego attachment and lack of intellectual overconfidence, university students show a decline in sectarian intolerance due to openness to new ideas and respecting other's viewpoints. This is in line with the findings of Pelupessy, Abidin \u0026amp; Pattimahu (\u003cspan citationid=\"CR22\" class=\"CitationRef\"\u003e2022\u003c/span\u003e) which show that intellectual humility is a significant contributor to reducing religious extremism that has its roots in intergroup anxiety.\u003c/p\u003e\u003cp\u003eThe difference between the two demographics can be explained by the interaction between environmental factors and the opportunity to express individual personality traits. As explained by Zachry et al. (\u003cspan citationid=\"CR42\" class=\"CitationRef\"\u003e2018\u003c/span\u003e) opportunity is needed to express the individual trait of intellectual humility. Given that, the present study leads to the following conclusions.\u003c/p\u003e\u003cp\u003eIn madrasa students\u0026rsquo; cognitive factors associated related to intellectual humility such as independent thinking and low ego attachment yielded low intersect intolerance, given the context of madrassa study (i.e.: subject specialization and the emotional attachment to the said subject), it makes sense that the aspects of intellectual humility independence of ego and intellect and lack of over confidence manifest to reduce the relationship between intersect anxiety and sectarian intolerance. Within the madrassa, value is placed on the validity of argument and the sect aligned institutions are the most common, independence of ego and intellect becomes essential to the development as well as display of intellectual humility. Especially when considering the prevalence of hereditary sectarian alignment.\u003c/p\u003e\u003cp\u003eOpenness and respecting others' ideas was a more dominant contributor in case of reduced sectarian intolerance among university students. Studies show that individuals who show respect for others' beliefs are less likely to engage in discriminatory behaviours, including sectarian intolerance (Fosnacht \u0026amp; Broderick, \u003cspan citationid=\"CR7\" class=\"CitationRef\"\u003e2020\u003c/span\u003e). Furthermore, the specific contextual circumstances of a university environment, (i.e.: exposure to diverse ideologies and lack of emotional connection to the subject matter), contribute to the importance of openness and respecting others' ideas as the primary moderator within university setting (Hook et al., \u003cspan citationid=\"CR10\" class=\"CitationRef\"\u003e2016\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eIt is also valid to consider that both educational environments are designed to develop individual personality traits in accordance with the results of the present study. Where madrassahs preach to students the Islamic teachings of self-control, patience and unity while submitting to the will of god; requiring the removal of ego (Ashraf, \u003cspan citationid=\"CR2\" class=\"CitationRef\"\u003e2018\u003c/span\u003e), universities aim to foster an open and diverse environment where students with conflicting ideologies can come together to face problems. It should therefore be understood that the results reflect the approach each type of educational institution uses to groom their students rather than either institution lacking one or the other (Wang, \u003cspan citationid=\"CR40\" class=\"CitationRef\"\u003e2020\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eLastly, the difference in influence of intellectual humility on the relationship between intersect anxiety and sectarian intolerance for university and madrassah students may be influenced by the perceptual context, according to Petsko et al. (\u003cspan citationid=\"CR23\" class=\"CitationRef\"\u003e2022\u003c/span\u003e) the lens people use to view the other can be both simple and complex. Within the madrassa, since there is relatively high uniformity between members it becomes easy to view smaller dissimilarities as the other, whereas in university settings there is greater diversity requiring greater dissimilarities for the other to be identified. This explains why lack of ego and overconfidence are more relevant to madrassah students and openness and respect for others is a greater factor for university students.\u003c/p\u003e\u003cdiv id=\"Sec11\" class=\"Section2\"\u003e\u003ch2\u003eLimitations and Recommendations for Future Studies\u003c/h2\u003e\u003cp\u003eThe results of the study should be considered alongside certain limitation; the first and foremost being consent bias. Sectarian intolerance is a sensitive subject, since data was only gathered from consenting individuals who were given detailed verbal and written explanations regarding the nature and purpose of the study, hence those who chose to participate naturally turned out to be those of lower intersect anxiety.\u003c/p\u003e\u003cp\u003eSecondly, the study was based on the sample belonging to broad categorization of Shia and Sunni sect, while there is a diversity within these two major school of thought to name Deobandi, Brelvi, Ahl hadith groups in Sunni population, and Athana Ashri, Ismaili, Zaidi sub sect in Shia school of thought. While data collection these sub categorizations were not accounted for which limits the scope of this study for investigating the unique subcultural characteristics of these sectarian subgroups.\u003c/p\u003e\u003cp\u003eAdditionally, some major demographical factors were not considered as confounding variables \u0026ndash; namely age or location. While our sample included people from both rural and urban demographics \u0026ndash; there could be a discrepancy in results for the variables, considering the rural or urban environment has different ways and extent of preaching and internalizing their values. Similarly, people from different age groups may hold their beliefs and values in varying intensities.\u003c/p\u003e\u003cp\u003eLastly the language used for the study was English, which for the participants of the study was a second language. Future studies should consider translating the measures to Urdu or a region-specific language.\u003c/p\u003e\u003c/div\u003e"},{"header":"Conclusion","content":"\u003cp\u003eIntellectual humility acts as a dampener to the sectarian intolerance caused by intersect anxiety and to sectarian intolerance itself. This infers legitimacy to the teachings of co-existence and differentiation claimed by religious educational institutions. However, it does not take away from the existing ideology to institutional diversity being an antheses to sectarian intolerance. Additionally, the results of the study corroborate with established literature the positive relationship between intersect anxiety and sectarian intolerance.\u003c/p\u003e\u003cdiv id=\"Sec13\" class=\"Section2\"\u003e\u003ch2\u003eImplications\u003c/h2\u003e\u003cp\u003eIn terms of implications, this research can deepen our understanding of the psychological mechanisms underlying sectarian intolerance, revealing how anxiety might exacerbate or interact with existing biases and prejudices. Also, insights from the study could inform the development of intervention strategies aimed at reducing sectarian intolerance by addressing underlying anxiety. This might involve therapeutic approaches targeting anxiety management techniques or cognitive-behavioral strategies to challenge biased thinking patterns. Lastly, this study can inform interfaith dialogue initiatives and collaboration efforts. By recognizing the role of anxiety in fueling sectarian divides, stakeholders involved in interfaith activities can tailor their approaches to address anxieties and build bridges between different religious or sectarian group.\u003c/p\u003e\u003c/div\u003e"},{"header":"Declarations","content":"\u003ch2\u003eCompeting Interests\u003c/h2\u003e\n\u003cp\u003eThe authors have no relevant financial or non-financial interests to disclose.\u003c/p\u003e\n\u003ch2\u003eEthical Approval\u003c/h2\u003e\n\u003cp\u003eEthical approval was granted to the authors by Institutional Ethical Review Board (IERB) at Bahria School of Professional Psychology, Bahria University, Islamabad, Pakistan. The reference ID is IERB/BUIC/PP/2024/005\u003c/p\u003e\n\u003ch2\u003eConsent to Participate\u003c/h2\u003e\n\u003cp\u003eInformed consent was obtained from all individual participants included in the study.\u003c/p\u003e\n\u003ch2\u003eCompeting Interests\u003c/h2\u003e\n\u003cp\u003eThe authors have no relevant financial or non-financial interests to disclose.\u003c/p\u003e\n\u003ch2\u003eEthical Approval\u003c/h2\u003e\n\u003cp\u003eEthical approval was granted to the authors by Bahria University\u003c/p\u003e\n\u003ch2\u003eConsent to Participate\u003c/h2\u003e\n\u003cp\u003eInformed consent was obtained from all individual participants included in the study.\u003c/p\u003e\n\u003ch2\u003eFunding\u003c/h2\u003e\n\u003cp\u003eThe authors declare that no funds, grants, or other support were received during the preparation of this manuscript.\u003c/p\u003e\n\u003ch2\u003eAuthors\u0026rsquo; Contribution\u003c/h2\u003e\n\u003cp\u003eAll authors contributed to the study conception and design. Material preparation, data collection, and analysis were performed by Dr. Muhammad Faran, Eemaan Zainab, Maryam Habib, Muhammed Abdullah, and Mustafa Rehman. The first draft of the manuscript was written by Mustafa Rehman, and all authors commented on previous versions. All authors read and approved the final manuscript.\u003c/p\u003e"},{"header":"References","content":"\u003col\u003e\u003cli\u003e\u003cspan\u003eAbbas SA, Syed SH (2021) Sectarian terrorism in Pakistan: Causes, impact and remedies. J Policy Model 43(2):350\u0026ndash;361. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.1016/j.jpolmod.2020.06.004\u003c/span\u003e\u003cspan address=\"10.1016/j.jpolmod.2020.06.004\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eAshraf MA (2018) Islamized ideologies in the Pakistani education system: the need for religious literacy. 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Psychol Relig Spiritual 10(1):72\u0026ndash;78. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.1037/rel0000108\u003c/span\u003e\u003cspan address=\"10.1037/rel0000108\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e\u003c/ol\u003e"}],"fulltextSource":"","fullText":"","funders":[],"hasAdminPriorityOnWorkflow":false,"hasManuscriptDocX":true,"hasOptedInToPreprint":true,"hasPassedJournalQc":"","hasAnyPriority":true,"hideJournal":true,"highlight":"","institution":"Bahria University","isAcceptedByJournal":false,"isAuthorSuppliedPdf":false,"isDeskRejected":"","isHiddenFromSearch":false,"isInQc":false,"isInWorkflow":true,"isPdf":false,"isPdfUpToDate":true,"isWithdrawnOrRetracted":false,"journal":{"display":true,"email":"[email protected]","identity":"researchsquare","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":true,"externalIdentity":"","sideBox":"","snPcode":"","submissionUrl":"/submission","title":"Research Square","twitterHandle":"researchsquare","acdcEnabled":true,"dfaEnabled":false,"editorialSystem":"","reportingPortfolio":"","inReviewEnabled":false,"inReviewRevisionsEnabled":true},"keywords":"Sectarian Intolerance, Intellectual Humility, Intersect Anxiety, Religious Diversity, Muslim Communities","lastPublishedDoi":"10.21203/rs.3.rs-7668566/v1","lastPublishedDoiUrl":"https://doi.org/10.21203/rs.3.rs-7668566/v1","license":{"name":"CC BY 4.0","url":"https://creativecommons.org/licenses/by/4.0/"},"manuscriptAbstract":"\u003cp\u003ePakistan, an Islamic Republic with a Muslim-majority population, exhibits religious diversity on sectarian lines. The two major sects, Sunni, and Shia differ in beliefs and interpretations of primary sources, with additional factions within each sect. This diversity can be enjoyed with the practice of high sectarian tolerance and minimum intersect anxiety. The research is based on the hypothesis that intersect anxiety will be a positive predictor of sectarian intolerance, and this relationship is moderated by intellectual humility meaning the higher the intellectual humility, the lower sectarian intolerance will be observed. For this research, a quantitative cross-sectional design was used. The data was collected from 240 Muslim adults with the age range from 18 to 35 years using convenient sampling from Madrassa and university students using standardized scales; General Intergroup Anxiety, Comprehensive Intellectual Humility Scale, and Religious Sectarian Intolerance Scale. The results of moderation analysis indicated that Intersect anxiety positively predicts sectarian intolerance at low independence of intellect and ego among madrassa students, while Intersect anxiety negatively predicts sectarian intolerance at high openness to revising one’s viewpoint among university students. These findings could facilitate the stakeholders to flourish the trend of sectarian tolerance in Muslim sectarian communities to avoid sectarian violence and hatred, leading society towards a more accepting and peaceful direction.\u003c/p\u003e","manuscriptTitle":"Intersect anxiety and sectarian intolerance among Muslim adults in Pakistan: The buffering role of intellectual humility","msid":"","msnumber":"","nonDraftVersions":[{"code":1,"date":"2025-09-24 18:26:07","doi":"10.21203/rs.3.rs-7668566/v1","editorialEvents":[{"type":"communityComments","content":0}],"status":"published","journal":{"display":true,"email":"[email protected]","identity":"researchsquare","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":true,"externalIdentity":"","sideBox":"","snPcode":"","submissionUrl":"/submission","title":"Research Square","twitterHandle":"researchsquare","acdcEnabled":true,"dfaEnabled":false,"editorialSystem":"","reportingPortfolio":"","inReviewEnabled":false,"inReviewRevisionsEnabled":true}}],"origin":"","ownerIdentity":"3274706e-c07d-476c-9a2c-c87d266956a6","owner":[],"postedDate":"September 24th, 2025","published":true,"recentEditorialEvents":[],"rejectedJournal":[],"revision":"","amendment":"","status":"posted","subjectAreas":[{"id":55160678,"name":"Psychology"},{"id":55160679,"name":"Sociology"}],"tags":[],"updatedAt":"2025-09-24T18:26:07+00:00","versionOfRecord":[],"versionCreatedAt":"2025-09-24 18:26:07","video":"","vorDoi":"","vorDoiUrl":"","workflowStages":[]},"version":"v1","identity":"rs-7668566","journalConfig":"researchsquare"},"__N_SSP":true},"page":"/article/[identity]/[[...version]]","query":{"redirect":"/article/rs-7668566","identity":"rs-7668566","version":["v1"]},"buildId":"8U1c8b4HqxoKbykW_rLl7","isFallback":false,"isExperimentalCompile":false,"dynamicIds":[84888],"gssp":true,"scriptLoader":[]}