InInshirahislamically integrated self-help
SearchSubjectsReadingLibraryIndexHealth

Subjects

Awe and transcendence

Experience that exceeds the self.

Everything below was reached through this subject, not through the words you typed. Every row states how it was reached.

Qurʾān

القرآن6 shown

Verses named for this subject by hand come first. The rest are found by the subject’s own Arabic and English senses and are shown as lexical matches, not as anchors anyone has confirmed.

Qur'ān 2:74Arabic sense: خشيه | English sense: in awe

ثُمَّ قَسَتۡ قُلُوبُكُم مِّنۢ بَعۡدِ ذَٰلِكَ فَهِيَ كَٱلۡحِجَارَةِ أَوۡ أَشَدُّ قَسۡوَةࣰۚ وَإِنَّ مِنَ ٱلۡحِجَارَةِ لَمَا يَتَفَجَّرُ مِنۡهُ ٱلۡأَنۡهَٰرُۚ وَإِنَّ مِنۡهَا لَمَا يَشَّقَّقُ فَيَخۡرُجُ مِنۡهُ ٱلۡمَآءُۚ وَإِنَّ مِنۡهَا لَمَا يَهۡبِطُ مِنۡ خَشۡيَةِ ٱللَّهِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ

Even after that, your hearts became as hard as rocks, or even harder, for there are rocks from which streams spring out, and some from which water comes when they split open, and others which fall down in awe of God: He is not unaware of what you do

Qur'ān 23:57English sense: in awe | Arabic sense: خشيه

إِنَّ ٱلَّذِينَ هُم مِّنۡ خَشۡيَةِ رَبِّهِم مُّشۡفِقُونَ

Those who stand in awe of their Lord

Qur'ān 59:21English sense: in awe | Arabic sense: خشيه

لَوۡ أَنزَلۡنَا هَٰذَا ٱلۡقُرۡءَانَ عَلَىٰ جَبَلࣲ لَّرَأَيۡتَهُۥ خَٰشِعࣰ ا مُّتَصَدِّعࣰ ا مِّنۡ خَشۡيَةِ ٱللَّهِۚ وَتِلۡكَ ٱلۡأَمۡثَٰلُ نَضۡرِبُهَا لِلنَّاسِ لَعَلَّهُمۡ يَتَفَكَّرُونَ

If We had sent this Quran down to a mountain, you [Prophet] would have seen it humbled and split apart in its awe of God: We offer people such illustrations so that they may reflect

Qur'ān 7:154English sense: in awe

وَلَمَّا سَكَتَ عَن مُّوسَى ٱلۡغَضَبُ أَخَذَ ٱلۡأَلۡوَاحَۖ وَفِي نُسۡخَتِهَا هُدࣰ ى وَرَحۡمَةࣱ لِّلَّذِينَ هُمۡ لِرَبِّهِمۡ يَرۡهَبُونَ

When Moses’ anger abated, he picked up the Tablets, on which were inscribed guidance and mercy for those who stood in awe of their Lord

Qur'ān 7:205English sense: in awe

وَٱذۡكُر رَّبَّكَ فِي نَفۡسِكَ تَضَرُّعࣰ ا وَخِيفَةࣰ وَدُونَ ٱلۡجَهۡرِ مِنَ ٱلۡقَوۡلِ بِٱلۡغُدُوِّ وَٱلۡأٓصَالِ وَلَا تَكُن مِّنَ ٱلۡغَٰفِلِينَ

[Prophet], remember your Lord inwardly, in all humility and awe, without raising your voice, in the mornings and in the evenings- do not be one of the heedless

Qur'ān 8:2English sense: in awe

إِنَّمَا ٱلۡمُؤۡمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتۡ قُلُوبُهُمۡ وَإِذَا تُلِيَتۡ عَلَيۡهِمۡ ءَايَٰتُهُۥ زَادَتۡهُمۡ إِيمَٰنࣰ ا وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ

true believers are those whose hearts tremble with awe when God is mentioned, whose faith increases when His revelations are recited to them, who put their trust in their Lord

Tafsīr

التفسير6 shown

Commentary on the verses above, at most two editions per verse.

en-asbab-al-nuzul-by-al-wahidi on 2:74en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

Then your hearts became hardened after that, so they were like stones or even harder. And there are stones from which rivers come gushing, and among them are those that split and water comes forth from them, and among them are those that fall down in fear of God. In the case of the ignorant, the hardening of the heart is unkindness, lack of mercy, and distance from the path of the Real. In the case of the recognizers, the purifiers, and the limpid, hardening is the strength of the heart, the state of stability, the perfection of knowledge, and the state of limpid- ness. Abū Bakr used to show it from himself. Whenever he saw that someone was weeping and twisting in himself because of listening to the Qur'an, he would say, “I was like that until the hearts became hardened.” This hardening is an allusion to the perfection of the state of the recognizers and the majesty of the level of the s

en-asbab-al-nuzul-by-al-wahidi on 23:57en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

Surely those who tremble in fear of their Lord… it is they who hurry to good deeds. When an intelligent man ponders the meaning of these verses, he will come to know that the obedi- ent are more fearful in their obedience than the disobedient are fearful in their disobedience. Just as the disobedient need His curtaining, so also the obedient need His curtaining. The Real says, “And repent all together to God, O you who have faith! [24:31]. O faithful, you who are obedient and you who are disobedient! All of you return to Our threshold with the attribute of pleading! In the state of poverty and brokenness ask for Our forgiveness, so that We may cover you with the curtain of Our mercy.” I wonder at the empty-headed Qur'an-reciter who makes two cycles of prayer at night and the next day knits the knot of self-seeing on his brow and places the favor of his own being on heaven and earth. All

en-al-jalalayn on 2:74en-al-jalalayncommentary on an ayah this subject surfaced

Then your hearts became hardened O you Jews they your hearts became stiffened against acceptance of the truth thereafter that is after what is mentioned of the bringing back to life of the slain man and the other signs before this; and they are like stones in their hardness or even yet harder than these; for there are stones from which rivers come gushing and others split yashshaqqaq the initial tā’ of the root-form yatashaqqaq has been assimilated with the shīn so that water issues from them; and others come down from on high in fear of God while your hearts are unmoved unstirred and not humbled; And God is not heedless of what you do but instead He gives you respite until your time comes ta‘malūna ‘you do’ a variant reading has ya‘malūna ‘they do’ indicating a shift to the third person address.

en-al-jalalayn on 23:57en-al-jalalayncommentary on an ayah this subject surfaced

Surely those who for fear of their Lord are apprehensive are fearful of His chastisement

en-al-jalalayn on 59:21en-al-jalalayncommentary on an ayah this subject surfaced

Had We sent down this Qur’ān upon a mountain and had it the mountain been endowed with a faculty of discernment like man you would have surely seen it humbled rent asunder by the fear of God. And such similitudes as those mentioned — do We strike for mankind that perhaps they may reflect and so become believers.

en-tafisr-ibn-kathir on 59:21en-tafisr-ibn-kathircommentary on an ayah this subject surfaced

Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect (21)He is Allah, beside Whom La ilaha illa Huwa, the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful (22)He is Allah, beside Whom La ilaha illa Huwa, Al-Malik, Al-Quddus, As-Salam, Al-Mu'min, Al-Muhaymin, Al-'Aziz, Al-Jabbar, Al-Mutakabbir. Glory be to Allah! Above all that they associate as partners with Him (23)He is Allah, Al-Khaliq, Al-Bari, Al-Musawwir. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the Almighty, the All-Wise (24) Asserting the Greatness of the Qur'an Allah the Exalted emphasizes the greatness of the Qur'an, its high status and of being worthy of making hearts humble and rent asunder

Ḥadīth

الحديث6 shown

Sound narrations only, and never matched by text. A narration appears here because a compiler filed it under a chapter this subject maps to, or because someone read it and anchored it. Each row says which.

Sahih Muslim 2736Heart-Melting Traditionsfiled here by the compiler

حَدَّثَنَا هَدَّابُ بْنُ خَالِدٍ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، ح وَحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا مُعَاذُ بْنُ مُعَاذٍ الْعَنْبَرِيُّ، ح وَحَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ الأَعْلَى، حَدَّثَنَا الْمُعْتَمِرُ، ح وَحَدَّثَنَا إِسْحَاقُ، بْنُ إِبْرَاهِيمَ أَخْبَرَنَا جَرِيرٌ، كُلُّهُمْ عَنْ سُلَيْمَانَ التَّيْمِيِّ، ح وَحَدَّثَنَا أَبُو كَامِلٍ، فُضَيْلُ بْنُ حُسَيْنٍ - وَاللَّفْظُ لَهُ - حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا التَّيْمِيُّ، عَنْ أَبِي عُثْمَانَ، عَنْ أُسَامَةَ بْنِ زَيْدٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ قُمْتُ عَلَى بَابِ الْجَنَّةِ فَإِذَا عَامَّةُ مَنْ دَخَلَهَا الْمَسَاكِينُ وَإِذَا أَصْحَابُ الْجَدِّ مَحْبُوسُونَ إِلاَّ أَصْحَابَ النَّارِ فَقَدْ أُمِرَ بِهِمْ إِلَى النَّارِ وَقُمْتُ عَلَى بَابِ النَّارِ فَإِذَا عَامَّةُ مَنْ دَخَلَهَا النِّسَاءُ ‏"‏ ‏.‏

Usama b. Zaid reported that Allah's Messenger (way peace be upon him) said:I stood at the door of Paradise and I found that the overwhelming majority of those who entered therein was that of poor persons and the wealthy persons were detained to get into that. The denizens of Hell were commanded to get into Hell, and I stood upon the door of Fire and the majority amongst them who entered there was that of women

Sahih Muslim 2737Heart-Melting Traditionsfiled here by the compiler

حَدَّثَنَا أَبُو كُرَيْبٍ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ سَعِيدِ بْنِ أَبِي عَرُوبَةَ، سَمِعَ أَبَا رَجَاءٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَذَكَرَ مِثْلَهُ ‏.‏

This hadith is narrated likewise through another chain of transmitters

Sahih al-Bukhari 3190Beginning Of Creationfiled here by the compiler

حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ جَامِعِ بْنِ شَدَّادٍ، عَنْ صَفْوَانَ بْنِ مُحْرِزٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ ـ رضى الله عنهما ـ قَالَ جَاءَ نَفَرٌ مِنْ بَنِي تَمِيمٍ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَ ‏"‏ يَا بَنِي تَمِيمٍ، أَبْشِرُوا ‏"‏‏.‏ قَالُوا بَشَّرْتَنَا فَأَعْطِنَا‏.‏ فَتَغَيَّرَ وَجْهُهُ، فَجَاءَهُ أَهْلُ الْيَمَنِ، فَقَالَ ‏"‏ يَا أَهْلَ الْيَمَنِ، اقْبَلُوا الْبُشْرَى إِذْ لَمْ يَقْبَلْهَا بَنُو تَمِيمٍ ‏"‏‏.‏ قَالُوا قَبِلْنَا‏.‏ فَأَخَذَ النَّبِيُّ صلى الله عليه وسلم يُحَدِّثُ بَدْءَ الْخَلْقِ وَالْعَرْشِ، فَجَاءَ رَجُلٌ فَقَالَ يَا عِمْرَانُ، رَاحِلَتُكَ تَفَلَّتَتْ، لَيْتَنِي لَمْ أَقُمْ‏.‏

Narrated `Imran bin Husain:Some people of Bani Tamim came to the Prophet (ﷺ) and he said (to them), "O Bani Tamim! rejoice with glad tidings." They said, "You have given us glad tidings, now give us something." On hearing that the color of his face changed then the people of Yemen came to him and he said, "O people of Yemen ! Accept the good tidings, as Bani Tamim has refused them." The Yemenites said, "We accept them. Then the Prophet (ﷺ) started taking about the beginning of creation and about Allah's Throne. In the mean time a man came saying, "O `Imran! Your she-camel has run away!'' (I got up and went away), but I wish I had not left that place (for I missed what Allah's Messenger (ﷺ) had said

Sahih al-Bukhari 3192Beginning Of Creationfiled here by the compiler

وَرَوَى عِيسَى، عَنْ رَقَبَةَ، عَنْ قَيْسِ بْنِ مُسْلِمٍ، عَنْ طَارِقِ بْنِ شِهَابٍ، قَالَ سَمِعْتُ عُمَرَ ـ رضى الله عنه ـ يَقُولُ قَامَ فِينَا النَّبِيُّ صلى الله عليه وسلم مَقَامًا، فَأَخْبَرَنَا عَنْ بَدْءِ الْخَلْقِ حَتَّى دَخَلَ أَهْلُ الْجَنَّةِ مَنَازِلَهُمْ، وَأَهْلُ النَّارِ مَنَازِلَهُمْ، حَفِظَ ذَلِكَ مَنْ حَفِظَهُ، وَنَسِيَهُ مَنْ نَسِيَهُ‏.‏

Narrated 'Umar:One day the Prophet (ﷺ) stood up amongst us for a long period and informed us about the beginning of creation (and talked about everything in detail) till he mentioned how the people of Paradise will enter their places and the people of Hell will enter their places. Some remembered what he had said, and some forgot it

Sahih al-Bukhari 6412To Make The Heart Tenderfiled here by the compiler

حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ سَعِيدٍ ـ هُوَ ابْنُ أَبِي هِنْدٍ ـ عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ نِعْمَتَانِ مَغْبُونٌ فِيهِمَا كَثِيرٌ مِنَ النَّاسِ، الصِّحَّةُ وَالْفَرَاغُ ‏"‏‏.‏ قَالَ عَبَّاسٌ الْعَنْبَرِيُّ حَدَّثَنَا صَفْوَانُ بْنُ عِيسَى، عَنْ عَبْدِ اللَّهِ بْنِ سَعِيدِ بْنِ أَبِي هِنْدٍ، عَنْ أَبِيهِ، سَمِعْتُ ابْنَ عَبَّاسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم مِثْلَهُ‏.‏

Narrated Ibn `Abbas:The Prophet (ﷺ) said: "There are two blessings that many people are deceived into losing: health and free time

Sahih al-Bukhari 6414To Make The Heart Tenderfiled here by the compiler

حَدَّثَنِي أَحْمَدُ بْنُ الْمِقْدَامِ، حَدَّثَنَا الْفُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا أَبُو حَازِمٍ، حَدَّثَنَا سَهْلُ بْنُ سَعْدٍ السَّاعِدِيُّ، كُنَّا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي الْخَنْدَقِ وَهْوَ يَحْفِرُ وَنَحْنُ نَنْقُلُ التُّرَابَ وَيَمُرُّ بِنَا فَقَالَ ‏ "‏ اللَّهُمَّ لاَ عَيْشَ إِلاَّ عَيْشُ الآخِرَهْ، فَاغْفِرْ لِلأَنْصَارِ وَالْمُهَاجِرَهْ ‏"‏‏.‏ تَابَعَهُ سَهْلُ بْنُ سَعْدٍ عَنِ النَّبِيِّ صلى الله عليه وسلم مِثْلَهُ‏.‏

Narrated Sahl bin Sa`d As-Sa`idi:We were in the company of Allah's Messenger (ﷺ) in (the battle of) Al-Khandaq, and he was digging the trench while we were carrying the earth away. He looked at us and said, "O Allah! There is no life worth living except the life of the Hereafter, so (please) forgive the Ansar and the Emigrants

Classical works

كتب التراث6 shown

Arabic originals, reached through the subject’s Arabic senses. Interpretive sources, never proof of a ruling.

ihya §2919ihyaArabic sense: الخشية, خشيه

ومن فهم ذلك فجدير بأن يكون حاله الخشية والحزن ولذلك قال الحسن والله ما أصبح اليوم عبد يتلو القرآن يؤمن به إلا كثر حزنه وقل فرحه وكثر بكاؤه وقل ضحكه وكثر نصبه وشغله وقلت راحته وبطالته

ihya §384ihyaArabic sense: الخشية, خشيه

وقال بعضهم إنما العلم الخشية لقوله تعالى إنما يخشى الله من عباده العلماء وكأنه أشار إلى أخص ثمرات العلم

ihya §742ihyaArabic sense: الخشية, خشيه

فإن الخشية ثمرة العلم فتكون كالمجاز لغير تلك الغريزة ولكن ليس الغرض البحث عن اللغة

ihya §7676ihyaArabic sense: الخشية, خشيه

فالطمأنينة والاقشعرار والخشية ولين القلب كل ذلك وجد

madarij §747madarijArabic sense: الخشية, خشيه

والإنابة جامعة لمقام المحبة والخشية لا يكون العبد منيبا إلا باجتماعهما

madarij §757madarijArabic sense: الخشية, خشيه

ومقام المراقبة جامع للمعرفة مع الخشية فبحسبهما يصح مقام المراقبة

Research library

المكتبة البحثية601 works held

Peer-reviewed work held with its DOI and abstract, labelled with the study design its publication types report. None of it has been read or assessed, so nothing here may be cited as showing anything. Retracted work is held for the record but never listed; a review that a later version replaced is listed under its replacement and marked.

10.1111/aphw.12468Applied psychology. Health and well-being (2024)MEDLINE-indexed journal, not yet read by us; matched on self-transcendence, self-transcendent emotion, awe

App-based mindfulness training supported eudaimonic wellbeing during the COVID19 pandemic.: A randomized-controlled-trial study (N = 219) tested two pre-registered hypotheses that mobile-phone app-based mindfulness training improves wellbeing and increases self-transcendent emotions: gratitude, self-compassion, and awe. Latent change score modeling with a robust maximum likelihood estimator was used to test how those changes are associated in the training versus the waiting-list group. The training increased wellbeing and all self-transcendent emotions regardless of interindividual var

10.1111/scs.12959Scandinavian journal of caring sciences (2022)MEDLINE-indexed journal, not yet read by us; matched on Self-transcendence, self-transcendence

Self-transcendence among adults 65 years and older: A meta-analysis.: Introduction: Self-transcendence is a human capacity for wellbeing by expanding one's personal boundaries and may act as a health-promoting resource among adults ≥65 years. Therefore, the objectives of this meta-analysis were to determine the mean score of self-transcendence based on place of residence and gender, and to evaluate the correlations of self-transcendence with meaning, sense of coherence, resilience and depression. Methods: Based on inclusion criteria, 13 studies were included. Orwi

10.1002/pon.3719Psycho-oncology (2015)MEDLINE-indexed journal, not yet read by us; matched on Spirituality, Religion and Psychology

Correlates of post-traumatic stress symptoms and growth in cancer patients: a systematic review and meta-analysis.: Objective: The aim of this study is to examine the relationships among demographic, medical, and psychosocial factors and post-traumatic stress symptoms (PTSS) and post-traumatic growth (PTG) in oncology populations. Method: A systematic search identified k = 116 relevant studies published between 1990 and 2012. Meta-analyses synthesized results from studies that reported data on correlates of PTSS (k = 26) or PTG (k = 48). A meta-analysis was performed for k = 5 studies reporting the correlatio

10.1007/s10943-025-02304-8Journal of religion and health (2025)MEDLINE-indexed journal, not yet read by us; matched on Spirituality, Religion and Psychology

Systematic Literature Review of the Impact of Islamic Psychotherapy on Adolescent Spiritual Well-Being.: Islamic psychotherapy has been widely utilized in various fields, particularly in psychology, focusing on aspects of aqidah, worship, and morality, which can significantly contribute to individuals' spiritual well-being. Despite the abundance of studies on Islamic psychotherapy, systematic literature reviews on this topic remain scarce. This article aims to review the literature on the impact of Islamic psychotherapy on adolescent spiritual well-being. A qualitative research methodology was empl

10.1080/02699931.2022.2140126Cognition & emotion (2023)MEDLINE-indexed journal, not yet read by us; matched on Awe, awe

Experimental elicitations of awe: a meta-analysis.: A meta-analytic review of studies that experimentally elicited awe and compared the emotion to other conditions (84; 487 effects; 17,801 participants) examined the degree to which experimentally elicited awe (1) affects outcomes relative to other positive emotions (2) affects experience, judgment, behaviour, and physiology, and (3) differs in its effects if the awe state was elicited through positive or threatening contexts. The efficacy of methods that have been used to experimentally elicit aw

10.1186/s12888-023-05091-2BMC psychiatry (2023)MEDLINE-indexed journal, not yet read by us; matched on Spirituality, spiritual wellbeing

Religiosity and spirituality in the prevention and management of depression and anxiety in young people: a systematic review and meta-analysis.: Historically, religion has had a central role in shaping the psychosocial and moral development of young people. While religiosity and spirituality have been linked to positive mental health outcomes in adults, their role during the developmental context of adolescence, and the mechanisms through which such beliefs might operate, is less well understood. Moreover, there is some evidence that negative aspects of religiosity are associated with poor mental health outcomes. Guided by lived experien

Research library, full list

251 to 275 of 601
King SD, Fitchett G, Murphy PE, Pargament KI, Harrison DA, Loggers ET (2017)MEDLINE-indexed journal, not yet read by usSupportive care in cancer : official journal of the Multinational Association of Supportive Care in Cancer46 citations

Determining best methods to screen for religious/spiritual distress.

Purpose: This study sought to validate for the first time a brief screening measure for religious/spiritual (R/S) distress given the Commission on Cancer's mandated screening for psychosocial distress including spiritual distress. Methods: Data were collected in conjunction with an annual survey of adult hematopoietic cell transplantation (HCT) survivors. Six R/S distress screeners were compared to the Brief RCOPE, Negative Religious Coping subscale as the reference standard. We pre-specified validity as a sensitivity score of at least 85 %. As no individual measure attained this, two post hoc analyses were conducted: analysis of participants within 2 years of transplantation and of a simultaneous pairing of items. Data were analyzed from 1449 respondents whose time since HCT was 6 months to 40 years. Results: For the various single-item screening protocols, sensitivity ranged from 27 (s

matched on Spirituality (mesh), Religion and Psychology (mesh)

Nuzum D, Meaney S, O'Donoghue K (2017)MEDLINE-indexed journal, not yet read by usJournal of religion and health21 citations

The Spiritual and Theological Challenges of Stillbirth for Bereaved Parents.

Stillbirth is recognized as one of the most challenging experiences of bereavement raising significant spiritual and theological questions. Semi-structured qualitative interviews were conducted with bereaved parents cared for in a tertiary maternity hospital to explore the spiritual impact of stillbirth. Data were analysed using interpretative phenomenological analysis. Stillbirth was identified as an immensely challenging spiritual and personal experience with enduring impact for parents. The superordinate themes to emerge were searching for meaning, maintaining hope and questioning core beliefs. Most parents reported that their spiritual needs were not adequately addressed while in hospital. The faith of all parents was challenged with only one parent experiencing a stronger faith following stillbirth. This study reveals the depth of spiritual struggle for parents bereaved following st

matched on Spirituality (mesh), Religion and Psychology (mesh)

Park CL, Cho D (2017)MEDLINE-indexed journal, not yet read by usPsycho-oncology32 citations

Spiritual well-being and spiritual distress predict adjustment in adolescent and young adult cancer survivors.

Objective: Spirituality is related to many aspects of cancer survivors' physical and psychological adjustment. Given their unique developmental issues, spiritual issues may be especially important to adolescent and young adult (AYA) survivors, yet little research has been conducted on spirituality with AYA survivors. The present study examines how two aspects of spirituality, spiritual well-being (comprising faith and meaning/peace), and spiritual struggle relate to later post-cancer adjustment. Methods: At Time 1 (T1), 120 AYA survivors completed questionnaires on spirituality and adjustment (fear of recurrence, post-traumatic stress symptoms, perceived post-traumatic growth, psychological distress, and health-related quality of life). Eighty-three of these participants also completed these questionnaires at Time 2 (T2), one year later. Results: Our sample reported fairly low spiritual

matched on Spirituality (mesh), Religion and Psychology (mesh)

Khan ZH, Watson PJ, Chen Z (2016)MEDLINE-indexed journal, not yet read by usJournal of religion and health7 citations

Muslim Spirituality, Religious Coping, and Reactions to Terrorism Among Pakistani University Students.

Pakistani Muslim university students (N = 207) displayed Personal Distress, Public Distress, and Personal Defeat Reactions to Terrorism. All three reactions predicted poorer mental health with Personal Defeat being especially disturbed in its adjustment implications. In line with the assumptions of coping theory, scores on the Negative Religious Coping Scale correlated positively with Personal Distress and with Personal Defeat. However, Positive Religious Coping, the spirituality of Muslim Experiential Religiousness, and the Intrinsic and Extrinsic Personal Religious Orientations exhibited positive rather than the expected negative linkages with Personal Distress and Public Distress. Muslim Experiential Religiousness moderated associations of Positive and Negative Religious Coping with Public Distress. When spirituality was high, these relationships were negative. When spirituality was l

matched on Spirituality (mesh), Religion and Psychology (mesh)

Johnstone B, Bhushan B, Hanks R, Yoon DP, Cohen D (2016)MEDLINE-indexed journal, not yet read by usJournal of religion and health7 citations

Factor Structure of the Brief Multidimensional Measure of Religiousness/Spirituality in US and Indian Samples with Traumatic Brain Injury.

The aim of this paper was to determine the factor structure of the Brief Multidimensional Measure of Religiousness/Spirituality (BMMRS) based on a sample of individuals from diverse cultures (i.e., USA, India), ethnicities (i.e., Caucasian, African-American, South Asian), and religions (i.e., Christian, Muslim, Hindu). A total of 109 individuals with traumatic brain injury (TBI) were included. Participants completed the BMMRS as part of a broader study on spirituality, religion, prosocial behaviors, and neuropsychological function. A principal components factor analysis with varimax rotation and Kaiser normalization identified a six-factor solution accounting for 72% of the variance in scores. Five of the factors were deemed to be interpretable and were labeled based on face validity as: (1) Positive Spirituality/Religious Practices; (2) Positive Congregational Support; (3) Negative Spir

matched on Spirituality (mesh), Religion and Psychology (mesh)

Mefford L, Thomas SP, Callen B, Groer M (2014)MEDLINE-indexed journal, not yet read by usIssues in mental health nursing3 citations

Religiousness/Spirituality and anger management in community-dwelling older persons.

Mismanaged anger is associated with adverse health outcomes. This study examined whether dimensions of religiousness/spirituality could predict healthy anger management in a sample of 82 community-dwelling older Americans. A correlational research design was employed using the Deffenbacher Anger Scale and the Brief Multidimensional Measure of Religiousness/Spirituality. Higher scores on Forgiveness, Daily Spiritual Experiences, Religiousness/Spirituality as Coping, and Self-Ranking of Religiousness/Spirituality were correlated with healthier anger management; however forgiveness was the only significant predictor in the regression analysis. Interventions to facilitate forgiveness may promote healthy anger management and minimize the adverse health effects of mismanaged anger.

matched on Spirituality (mesh), Religion and Psychology (mesh)

Brewer-Smyth K, Koenig HG (2014)MEDLINE-indexed journal, not yet read by usIssues in mental health nursing41 citations

Could spirituality and religion promote stress resilience in survivors of childhood trauma?

Trauma is a precursor to many mental health conditions that greatly impact victims, their loved ones, and society. Studies indicate that neurobiological associations with adverse childhood experiences are mediated by interpersonal relationships and play a role in adult behavior, often leading to cycles of intergenerational trauma. There is a critical need to identify cost effective community resources that optimize stress resilience. Faith-based communities may promote forgiveness rather than retaliation, opportunities for cathartic emotional release, and social support, all of which have been related to neurobiology, behavior, and health outcomes. While spirituality and religion can be related to guilt, neurotic, and psychotic disorders, they also can be powerful sources of hope, meaning, peace, comfort, and forgiveness for the self and others. This article provides an overview of relig

matched on Spirituality (mesh), Religion and Psychology (mesh)

Park CL, Lim H, Newlon M, Suresh DP, Bliss DE (2014)MEDLINE-indexed journal, not yet read by usJournal of religion and health19 citations

Dimensions of religiousness and spirituality as predictors of well-being in advanced chronic heart failure patients.

We examined relationships between seven dimensions of religion/spirituality (RS) (forgiveness, daily spiritual experiences, belief in afterlife, religious identity, religious support, public practices, and positive RS coping) and three dimensions of well-being (physical, mental, and existential) in a sample of 111 patients with advanced chronic heart failure. Participants completed questionnaires at baseline and 3 months later. Results showed that fairly high levels of RS were reported on all seven dimensions. Furthermore, RS dimensions were differentially related to well-being. No aspect of RS was related to physical well-being, and only a few aspects were related to mental well-being. Forgiveness was related to less subsequent depression, while belief in afterlife was related to poorer mental health. All aspects of RS were related to at least one aspect of existential well-being. In pa

matched on Spirituality (mesh), Religion and Psychology (mesh)

Bryant-Davis T, Wong EC (2013)MEDLINE-indexed journal, not yet read by usThe American psychologist55 citations

Faith to move mountains: religious coping, spirituality, and interpersonal trauma recovery.

Interpersonal trauma is pervasive globally and may result in long-term consequences physically, cognitively, behaviorally, socially, and spiritually (Bryant-Davis, 2005b). One of the protective factors that have emerged in the literature is religious coping. Religious coping, spirituality, and faith-based approaches to trauma recovery include endorsement of beliefs, engagement in behaviors, and access to support from faith communities. Compared with negative religious coping, spirituality and positive religious coping have been associated with decreased psychological distress, a finding established with survivors of child abuse, sexual violence, intimate partner violence, community violence, and war. This article focuses on spiritual and religious coping among survivors of child abuse, sexual violence, and war; however, research demonstrates increased use of positive religious coping amo

matched on Spirituality (mesh), Religion and Psychology (mesh)

Gaston-Johansson F, Haisfield-Wolfe ME, Reddick B, Goldstein N, Lawal TA (2013)MEDLINE-indexed journal, not yet read by usOncology nursing forum45 citations

The relationships among coping strategies, religious coping, and spirituality in African American women with breast cancer receiving chemotherapy.

Purpose/objectives: To (a) examine coping capacity, psychological distress, spiritual well-being, positive and negative religious coping, and coping strategies among African American (AA) women with breast cancer, and (b) explore relationships among these variables to enhance an already tested comprehensive coping strategy program (CCSP) intervention for AA women with breast cancer (CCSP-AA). Design: Descriptive-correlational. Setting: Comprehensive cancer center in Maryland. Sample: 17 AA women with breast cancer. Methods: Women completed the Hospital Anxiety and Depression Scale, Sense of Coherence scale, Functional Assessment of Chronic Illness Therapy-Spiritual Well-Being, Brief Religious Coping Inventory, and Coping Strategies Questionnaire. Main research variables: Psychological distress, coping capacity, coping strategies, religious coping, and spiritual well-being. Findings: A hi

matched on Spirituality (mesh), Religion and Psychology (mesh)

King M, Marston L, McManus S, Brugha T, Meltzer H, Bebbington P (2013)MEDLINE-indexed journal, not yet read by usThe British journal of psychiatry : the journal of mental science63 citations

Religion, spirituality and mental health: results from a national study of English households.

Background: Religious participation or belief may predict better mental health but most research is American and measures of spirituality are often conflated with well-being. Aims: To examine associations between a spiritual or religious understanding of life and psychiatric symptoms and diagnoses. Method: We analysed data collected from interviews with 7403 people who participated in the third National Psychiatric Morbidity Study in England. Results: Of the participants 35% had a religious understanding of life, 19% were spiritual but not religious and 46% were neither religious nor spiritual. Religious people were similar to those who were neither religious nor spiritual with regard to the prevalence of mental disorders, except that the former were less likely to have ever used drugs (odds ratio (OR) = 0.73, 95% CI 0.60-0.88) or be a hazardous drinker (OR = 0.81, 95% CI 0.69-0.96). Spi

matched on Spirituality (mesh), Religion and Psychology (mesh)

Thuné-Boyle IC, Stygall J, Keshtgar MR, Davidson TI, Newman SP (2013)MEDLINE-indexed journal, not yet read by usPsycho-oncology64 citations

Religious/spiritual coping resources and their relationship with adjustment in patients newly diagnosed with breast cancer in the UK.

Background: Religious/spiritual resources may serve multiple functions in adjustment to cancer. However, there is very little evidence of the importance of religious/spiritual variables outside the USA. This paper reports the cross-sectional data of a longitudinal study examining the beneficial and harmful effects of religious/spiritual coping resources on adjustment in the first year after a breast cancer diagnosis. Method: One hundred and fifty-five patients newly diagnosed with breast cancer were assessed after surgery. Several aspects of religiousness/spirituality in relation to anxiety and depression were examined: religiosity/spirituality, strength of faith, belief in God, private and public practices, spiritual involvement, perceived spiritual support and positive and negative religious coping strategies. Non-religious coping, social support and optimism were also assessed. Result

matched on Spirituality (mesh), Religion and Psychology (mesh)

Worthington EL, Lin Y, Ho MY (2012)MEDLINE-indexed journal, not yet read by usAsian journal of psychiatry2 citations

Adapting an evidence-based intervention to REACH Forgiveness for different religions and spiritualities.

The REACH Forgiveness intervention has been used in psychoeducational groups, couple and individual counseling and psychotherapy, and workbooks. It has been investigated in over 20 randomized clinical trials (RCTs) worldwide. It has been accommodated to treat Christians and shown to be effective in RCTs. But most research has established it to be effective when not accommodating it to religious or spiritual clientele. In this article, we will claim that it can be accommodated to a variety of religious clients. We describe guidelines about what is essential to the treatment and what might be effectively modified to be acceptable to religious and spiritual clients embracing a variety of beliefs and practices.

matched on Spirituality (mesh), Religion and Psychology (mesh)

Svalina SS, Webb JR (2012)MEDLINE-indexed journal, not yet read by usDisability and rehabilitation8 citations

Forgiveness and health among people in outpatient physical therapy.

Purpose: Forgiveness is associated with a variety of health-related outcomes; however much of this work has been in the context of forgiveness of others, direct associations and otherwise healthy samples. This study examined associations involving multiple dimensions of forgiveness, including indirect effects through health behavior, among outpatients receiving physical therapy. Methods: Participants from southern Appalachia (n = 141) completed cross-sectional self-report measures of forgiveness, lifetime religiousness, health behavior, health status and pain. Mediation analysis was employed to examine the direct and indirect relationships between forgiveness and health. Results: Forgiveness of self was associated with: (i) overall health status, physical health status and current pain in an indirect-only fashion and (ii) mental health status and chronic pain in a direct-only fashion. Fe

matched on Spirituality (mesh), Religion and Psychology (mesh)

Lutjen LJ, Silton NR, Flannelly KJ (2012)MEDLINE-indexed journal, not yet read by usJournal of religion and health17 citations

Religion, forgiveness, hostility and health: a structural equation analysis.

Religious participation has been shown to increase certain factors thought to be protective of health, including social support and positive health habits. The current study considers whether religious participation may likewise have a positive influence on health by increasing forgiveness and diminishing hostility. A structural equation analysis of data collected from a national survey of 1,629 participants supported the hypothesized model that (a) religiosity is related to greater forgiveness, (b) greater forgiveness, in turn, is related to reduced hostility and finally, (c) reduced hostility is related to better subjective health.

matched on Spirituality (mesh), Religion and Psychology (mesh)

Suhail K, Jamil N, Oyebode J, Ajmal MA (2011)MEDLINE-indexed journal, not yet read by usDeath studies27 citations

Continuing bonds in bereaved Pakistani Muslims: effects of culture and religion.

This study explores the bereavement process and continuing bond in Pakistani Muslims with the focus on how culture and religion influence these processes. Ten participants were interviewed and their transcribed interviews were analyzed using a grounded theory approach. Three main domains were identified from the narratives expressed by the participants: death and the process of grieving, continuing the link with the deceased, and influencing agents. The findings indicated that Pakistani Muslims maintained their link with the deceased through cultural and religious rituals, such as performing prayers, reciting holy verses, talking and dreaming about the deceased, doing charity, visiting graves, and arranging communal gatherings. The prime purpose of many of these practices was the forgiveness of the deceased. Grief reactions seemed to be determined by the nature of death, prior relationsh

matched on Spirituality (mesh), Religion and Psychology (mesh)

Pirutinsky S, Rosmarin DH, Pargament KI, Midlarsky E (2011)MEDLINE-indexed journal, not yet read by usJournal of affective disorders52 citations

Does negative religious coping accompany, precede, or follow depression among Orthodox Jews?

Background: Cross sectional research suggests that negative religious coping (e.g., anger at God and religious disengagement) strongly correlates with depression and anxiety. However, causality is difficult to establish as negative coping can accompany, cause, or result from distress. Among Orthodox Jews, some studies have found correlations between negative religious coping and anxiety and depression, while others found that high levels of negative coping related with decreased distress. We therefore examined longitudinal relationships between negative coping and depressive symptoms among Orthodox Jews. Methods: Participants (80 Orthodox Jews) completed the Jewish Religious Coping Scale and the Center for Epidemiologic Studies' Depression Scale at two times. Using Structural Equation Modeling, we compared four models describing possible causal patterns. Results: Negative religious copin

matched on Spirituality (mesh), Religion and Psychology (mesh)

Exline JJ, Park CL, Smyth JM, Carey MP (2011)MEDLINE-indexed journal, not yet read by usJournal of personality and social psychology78 citations

Anger toward God: social-cognitive predictors, prevalence, and links with adjustment to bereavement and cancer.

Many people see themselves as being in a relationship with God and see this bond as comforting. Yet, perceived relationships with God also carry the potential for experiencing anger toward God, as shown here in studies with the U.S. population (Study 1), undergraduates (Studies 2 and 3), bereaved individuals (Study 4), and cancer survivors (Study 5). These studies addressed 3 fundamental issues regarding anger toward God: perceptions and attributions that predict anger toward God, its prevalence, and its associations with adjustment. Social-cognitive predictors of anger toward God paralleled predictors of interpersonal anger and included holding God responsible for severe harm, attributions of cruelty, difficulty finding meaning, and seeing oneself as a victim. Anger toward God was frequently reported in response to negative events, although positive feelings predominated. Anger and posi

matched on Spirituality (mesh), Religion and Psychology (mesh)

Trevino KM, Pargament KI, Cotton S, Leonard AC, Hahn J, Caprini-Faigin CA, Tsevat J (2010)MEDLINE-indexed journal, not yet read by usAIDS and behavior106 citations

Religious coping and physiological, psychological, social, and spiritual outcomes in patients with HIV/AIDS: cross-sectional and longitudinal findings.

The present study investigated the relationships between positive religious coping (e.g., seeking spiritual support) and spiritual struggle (e.g., anger at God) versus viral load, CD4 count, quality of life, HIV symptoms, depression, self-esteem, social support, and spiritual well-being in 429 patients with HIV/AIDS. Data were collected through patient interview and chart review at baseline and 12-18 months later from four clinical sites. At baseline, positive religious coping was associated with positive outcomes while spiritual struggle was associated with negative outcomes. In addition, high levels of positive religious coping and low levels of spiritual struggle were associated with small but significant improvements over time. These results have implications for assessing religious coping and designing interventions targeting spiritual struggle in patients with HIV/AIDS.

matched on Spirituality (mesh), Religion and Psychology (mesh)

Gullatte MM, Brawley O, Kinney A, Powe B, Mooney K (2010)MEDLINE-indexed journal, not yet read by usJournal of religion and health89 citations

Religiosity, spirituality, and cancer fatalism beliefs on delay in breast cancer diagnosis in African American women.

African American women are more likely than any other racial or ethnic group to present with a later stage of breast cancer at initial diagnosis. Delay in breast cancer detection is a critical factor in diagnosis at a later stage. Available data indicate a delay of 3 months or more is a significant factor in breast cancer mortalty. Numerous factors have been reported as contributing to delay in time to seek medical care including religiosity, spirituality, and fatalistic beliefs. This study examined the influence of religiosity, spirituality, and cancer fatalism on delay in diagnosis and breast cancer stage in African American women with self-detected breast symptoms. A descriptive correlation, retrospective methodology using an open-ended questionnaire and three validated measurement scales were used: the Religious Problem Solving Scale (RPSS), the Religious Coping Activity Scale (RCAS)

matched on Spirituality (mesh), Religion and Psychology (mesh)

Johnstone B, Yoon DP (2009)MEDLINE-indexed journal, not yet read by usRehabilitation psychology23 citations

Relationships between the Brief Multidimensional Measure of Religiousness/Spirituality and health outcomes for a heterogeneous rehabilitation population.

Purpose: To determine relationships between the Brief Multidimensional Measure of Religiousness/Spirituality (BMMRS; i.e., positive/negative spirituality, forgiveness, religious practices, positive/negative congregational support) and physical and mental health (Medical Outcomes Scale-Short Form 36; SF-36) for individuals with chronic disabilities. Research method: A cross-sectional analysis of 118 individuals evaluated in outpatient settings, including 61 with traumatic brain injury (TBI), 32 with cerebral vascular accidents (CVA), and 25 with spinal cord injury (SCI). Results: Three of 6 BMMRS factor scores (i.e., positive spiritual experience, forgiveness, negative spiritual experience) were significantly correlated with the SF-36 General Health Perception (GHP) scale, and only 1 of 6 BMMRS factor scores (i.e., negative spiritual experience) was significantly and negatively correlated

matched on Spirituality (mesh), Religion and Psychology (mesh)

Cheney B, Galanter M, Dermatis H, Ross S (2009)MEDLINE-indexed journal, not yet read by usThe American journal of drug and alcohol abuse1 citations

Medical versus spiritual orientations: Differential patient views toward recovery.

Background: Relapse among patients in substance abuse treatment has generated interest in identifying attitudinal factors that sustain recovery. Objective: To assess the relationship of attitudes toward approaches to motivation for treatment and Twelve Step beliefs. Methods: Dually diagnosed patients (N = 100) completed a survey assessing treatment attitudes, motivation, and Twelve Step beliefs. Results: Endorsement of medical services was positively correlated with motivation but unrelated to Twelve Step beliefs. Endorsement of religious services was unrelated to motivation but was associated with Twelve Step beliefs. Conclusions: Patients may have differing perceptions regarding routes to recovery based on preferences for professional services or spiritual resources.

matched on Spirituality (mesh), Religion and Psychology (mesh)

Banning M, Hafeez H, Faisal S, Hassan M, Zafar A (2009)MEDLINE-indexed journal, not yet read by usCancer nursing53 citations

The impact of culture and sociological and psychological issues on Muslim patients with breast cancer in Pakistan.

Breast cancer is the most common form of cancer in Muslim women in Pakistan. The impact of the initial diagnosis, culture, religion, and psychosocial and psychological aspects of the disease is not well established. This qualitative study examined the experience and coping strategies used by patients with breast cancer in relation to its impact on their physical, mental health, religious, and family issues. Thirty patients with breast cancer were interviewed. Data were analyzed using thematic analysis. The patient's experience of breast cancer focused on the range of emotions felt throughout the illness trajectory, the importance of religion and family support on coping strategies used to manage the adverse effects of chemotherapy, and also the financial concerns. This is the first study to examine Pakistani Muslim women's views on the lived experience of breast cancer. This article prov

matched on Spirituality (mesh), Religion and Psychology (mesh)

Cotton S, Grossoehme D, Rosenthal SL, McGrady ME, Roberts YH, Hines J, Yi MS, Tsevat J (2009)MEDLINE-indexed journal, not yet read by usJournal of pediatric hematology/oncology51 citations

Religious/Spiritual coping in adolescents with sickle cell disease: a pilot study.

Religious/spiritual (R/S) coping has been associated with health outcomes in chronically ill adults; however, little is known about how adolescents use R/S to cope with a chronic illness such as sickle cell disease (SCD). Using a mixed method approach (quantitative surveys and qualitative interviews), we examined R/S coping, spirituality, and health-related quality of life in 48 adolescents with SCD and 42 parents of adolescents with SCD. Adolescents reported high rates of religious attendance and belief in God, prayed often, and had high levels of spirituality (eg, finding meaning/peace in their lives and deriving comfort from faith). Thirty-five percent of adolescents reported praying once or more a day for symptom management. The most common positive R/S coping strategies used by adolescents were: "Asked forgiveness for my sins" (73% of surveys) and "Sought God's love and care" (73% o

matched on Spirituality (mesh), Religion and Psychology (mesh)

Ekas NV, Whitman TL, Shivers C (2009)MEDLINE-indexed journal, not yet read by usJournal of autism and developmental disorders48 citations

Religiosity, spirituality, and socioemotional functioning in mothers of children with autism spectrum disorder.

Religious beliefs, religious activities, and spirituality are coping resources used by many mothers of children with autism spectrum disorder (ASD). This study examined whether and how these resources were related to maternal socioemotional functioning. Mothers of children with ASD completed questionnaires assessing religiosity, spirituality, and a wide range of outcome variables, including stress, depression, self-esteem, life satisfaction, positive affect, and sense of control. Analyses revealed that religious beliefs and spirituality were associated with better positive outcomes and, to a lesser extent, lower levels of negative outcomes. Of the two predictors, spirituality accounted for more unique variance in positive outcomes. In contrast, religious activities were related to more negative outcomes and lower levels of positive outcomes.

matched on Spirituality (mesh), Religion and Psychology (mesh)

Filed under

4 concepts

The compilers' own chapter headings this subject reaches, and whether the link is core or related.