Habit formation and self-regulation

تُؤۡتِيٓ أُكُلَهَا كُلَّ حِينِۭ بِإِذۡنِ رَبِّهَاۗ وَيَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَكَّرُونَ

yielding constant fruit by its Lord’s leave- God makes such comparisons for people so that they may reflect

قَالُواْ نَعۡبُدُ أَصۡنَامࣰ ا فَنَظَلُّ لَهَا عَٰكِفِينَ

They said, ‘We worship idols, and are constantly in attendance on them.’

وَمَآءࣲ مَّسۡكُوبࣲ‏

constantly flowing water

ٱلَّذِينَ هُمۡ عَلَىٰ صَلَاتِهِمۡ دَآئِمُونَ

and are constant in their prayers

It gives its fruit every season by the leave of its Lord. Ibn ʿAbbās said, “The tree that the Exalted Lord used as a likeness for the faith of the faithful is a tree in paradise whose fruit is neither cut off nor finished: neither cut off nor withheld [56:33].” In the same way the subtleties of the hearts of the recognizers are among the fruits of the tree of faith, neither cut off nor withheld, and the hearts of the folk of the realities are not turned away from them or veiled. At every moment and breath the subtleties are freely bestowed and not veiled.

it gives its produce its fruit every season by the leave of its Lord by His will. Similarly the words of faith are set firm in the heart of the believer; his works are raised up to heaven and he receives the blessings and reward therefrom all the time. And God strikes He makes clear similitudes for mankind so that they might remember be admonished and therefore believe.

They said ‘We worship idols — they reiterate the verb in the response in order to supplement it with the following remark — and remain cleaving to them’ we remain worshipping them all day; they give a longer response to indicate their misplaced pride in such an act.

And recite to them the story of Ibrahim (69)When he said to his father and his people: "What do you worship? (70)They said: "We worship idols, and to them we are ever devoted. (71)He said: "Do they hear you when you call? (72)"Or do they benefit you or do they cause harm? (73)They said: "(Nay) but we found our fathers doing so. (74)He said: "Do you observe that which you have been worshipping – (75)"You and your ancient fathers? (76)"Verily, they are enemies to me, save the Lord of Al-'Alamin, (77) How the Close Friend of Allah, Ibrahim Spoke out Against Shirk Here Allah tells us about His servant, Messenger and Close Friend, Ibrahim, upon him be peace, the leader of the pure monotheists. Allah commanded His Messenger Muhammad ﷺ to recite this story to his Ummah so that they could follow this example of sincerity towards Allah, putting one's trust in Him, worshipping Him Alone with no

And those on the right – how (fortunate) will be those on the right (27)(They will be) among Sidri Makhdud (28)And among Talh Mandud (29)And in shade Mamdud (30)And by water flowing constantly (31)And fruit in plenty (32)Whose supply is not cut off nor are they out of reach (33)And on couches, raised high (34)Verily, We have created them a special creation (35)And made them virgins (36)'Urub, Atrab (37)For those on the right (38)A multitude of those will be from the first generation (39)And a multitude of those will be from the later generations (40) The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَابُ الْيَمِينِ مَا أَص

وَمَاءٍ مَّسْكُوبٍ (...and water, poured forth...56:31) This means the water will be flowing constantly on the surface of the ground.

حَدَّثَنَا أَبُو عُبَيْدٍ، مُحَمَّدُ بْنُ عُبَيْدِ بْنِ مَيْمُونٍ الْمَدَنِيُّ حَدَّثَنَا مُحَمَّدُ بْنُ سَلَمَةَ الْحَرَّانِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ إِسْحَاقَ، حَدَّثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ التَّيْمِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زَيْدٍ، عَنْ أَبِيهِ، قَالَ كَانَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ قَدْ هَمَّ بِالْبُوقِ وَأَمَرَ بِالنَّاقُوسِ فَنُحِتَ فَأُرِيَ عَبْدُ اللَّهِ بْنُ زَيْدٍ فِي الْمَنَامِ قَالَ رَأَيْتُ رَجُلاً عَلَيْهِ ثَوْبَانِ أَخْضَرَانِ يَحْمِلُ نَاقُوسًا فَقُلْتُ لَهُ يَا عَبْدَ اللَّهِ تَبِيعُ النَّاقُوسَ قَالَ وَمَا تَصْنَعُ بِهِ قُلْتُ أُنَادِي بِهِ إِلَى الصَّلاَةِ ‏.‏ قَالَ أَفَلاَ أَدُلُّكَ عَلَى خَيْرٍ مِنْ ذَلِكَ قُلْتُ وَمَا هُوَ قَالَ تَقُولُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الْفَلاَحِ حَىَّ عَلَى الْفَلاَحِ ‏.‏ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لاَ إِلَهَ إِلاَّ اللَّهُ ‏.‏ قَالَ فَخَرَجَ عَبْدُ اللَّهِ بْنُ زَيْدٍ حَتَّى أَتَى رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ فَأَخْبَرَهُ بِمَا رَأَى ‏.‏ قَالَ يَا رَسُولَ اللَّهِ رَأَيْتُ رَجُلاً عَلَيْهِ ثَوْبَانِ أَخْضَرَانِ يَحْمِلُ نَاقُوسًا ‏.‏ فَقَصَّ عَلَيْهِ الْخَبَرَ فَقَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ إِنَّ صَاحِبَكُمْ قَدْ رَأَى رُؤْيَا فَاخْرُجْ مَعَ بِلاَلٍ إِلَى الْمَسْجِدِ فَأَلْقِهَا عَلَيْهِ وَلْيُنَادِ بِلاَلٌ فَإِنَّهُ أَنْدَى صَوْتًا مِنْكَ ‏"‏ ‏.‏ قَالَ فَخَرَجْتُ مَعَ بِلاَلٍ إِلَى الْمَسْجِدِ فَجَعَلْتُ أُلْقِيهَا عَلَيْهِ وَهُوَ يُنَادِي بِهَا ‏.‏ قَالَ فَسَمِعَ عُمَرُ بْنُ الْخَطَّابِ بِالصَّوْتِ فَخَرَجَ فَقَالَ يَا رَسُولَ اللَّهِ وَاللَّهِ لَقَدْ رَأَيْتُ مِثْلَ الَّذِي رَأَى ‏.‏ قَالَ أَبُو عُبَيْدٍ فَأَخْبَرَنِي أَبُو بَكْرٍ الْحَكَمِيُّ أَنَّ عَبْدَ اللَّهِ بْنَ زَيْدٍ الأَنْصَارِيَّ قَالَ فِي ذَلِكَ أَحْمَدُ اللَّهَ ذَا الْجَلاَلِ وَذَا الإِكْرَامِ حَمْدًا عَلَى الأَذَانِ كَثِيرًا إِذْ أَتَانِي بِهِ الْبَشِيرُ مِنَ اللَّهِ فَأَكْرِمْ بِهِ لَدَىَّ بَشِيرًا فِي لَيَالٍ وَالَى بِهِنَّ ثَلاَثٍ كُلَّمَا جَاءَ زَادَنِي تَوْقِيرًا

It was narrated from Muhammed bin 'Abdullah bin Zaid that his father said that:The Messenger of Allah was thinking of a horn, and he commanded that a bell be made and it was done. Then 'Abdullah bin Zaid had a dream. He said: "I saw a man wearing two green garments, carrying a bell. I said to him, 'O slave of Allah, will you sell the bell?' He said; 'What will you do with it?' I said, 'I will call (the people) to prayer.' He said, 'Shall I not tell you of something better than that?' I said, 'What is it?' he said, 'Say: Allahu Akbar Allahu Akbar, Allahu Akbar Allahu Akbar; Ash-hadu an la ilaha illallah, Ash-hadu an la ilaha illallah; Ash-hadu anna Muhammadan Rasulullah, Ash-hadu anna Muhammadan Rasulullah; Hayya 'alas-salah, Hayya 'alas-salah; Hayya 'alal-falah, Hayya 'alal-falah; Allahu Akbar Allahu Akbar; La ilaha illallah (Allah is The Most Great, Allah is The Most Great; Allah is The Most Great, Allah is The Most Great; I bear witness that none has the right to be worshipped but Allah, I bear witness that none has the right to be worshipped but Allah; I bear witness that Muhammed is the Messenger of Allah, I bear witness that Muhammed is the Messenger of Allah; Come to the Prayer, Come to the Prayer; Come to the prosperity, Come to the prosperity; Allah is the Most great, Allah is the Most Great; None has the right to be worshipped but Allah)." 'Abdullah bin Zaid went out and came to the Messenger of Allah, and told him what he had seen. He said, "O Messenger of Allah, I saw a man wearing two green garments carrying a bell," and he told him the story. The Messenger of Allah said, "Your companion has had a dream. Go out with Bilal to the mosque and teach it to him, for he has a louder voice than you." I ('Abdullah) went out with Bilal to the mosque, and I started teaching him the words and he was calling them out. 'Umar Al-Khattab heard the voice and came out saying, "O Messenger of Allah! By Allah, I saw the same (dream) as him." (Hasan)Abu 'Ubaid said: "Abu Bakr Al-Hakami told me that 'Abdullah bin Zaid Al-Ansari said concerning that: 'I praise Allah, the Possessor of majesty and honor, A great deal of praise for the Adhan. Since the news of it came to me from Allah, So due to it, I was honored by the information. During the three nights. Each of which increased me in honor

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، وَمُحَمَّدُ بْنُ يَحْيَى، قَالاَ حَدَّثَنَا أَبُو عَاصِمٍ، أَنْبَأَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي عَبْدُ الْعَزِيزِ بْنُ عَبْدِ الْمَلِكِ بْنِ أَبِي مَحْذُورَةَ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَيْرِيزٍ، - وَكَانَ يَتِيمًا فِي حِجْرِ أَبِي مَحْذُورَةَ بْنِ مِعْيَرٍ حِينَ جَهَّزَهُ إِلَى الشَّامِ - فَقُلْتُ لأَبِي مَحْذُورَةَ أَىْ عَمِّ إِنِّي خَارِجٌ إِلَى الشَّامِ وَإِنِّي أُسْأَلُ عَنْ تَأْذِينِكَ فَأَخْبَرَنِي أَنَّ أَبَا مَحْذُورَةَ قَالَ خَرَجْتُ فِي نَفَرٍ فَكُنَّا بِبَعْضِ الطَّرِيقِ فَأَذَّنَ مُؤَذِّنُ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ بِالصَّلاَةِ عِنْدَ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فَسَمِعْنَا صَوْتَ الْمُؤَذِّنِ وَنَحْنُ عَنْهُ مُتَنَكِّبُونَ فَصَرَخْنَا نَحْكِيهِ نَهْزَأُ بِهِ فَسَمِعَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ فَأَرْسَلَ إِلَيْنَا قَوْمًا فَأَقْعَدُونَا بَيْنَ يَدَيْهِ فَقَالَ ‏"‏ أَيُّكُمُ الَّذِي سَمِعْتُ صَوْتَهُ قَدِ ارْتَفَعَ ‏"‏ ‏.‏ فَأَشَارَ إِلَىَّ الْقَوْمُ كُلُّهُمْ وَصَدَقُوا فَأَرْسَلَ كُلَّهُمْ وَحَبَسَنِي وَقَالَ لِي ‏"‏ قُمْ فَأَذِّنْ ‏"‏ ‏.‏ فَقُمْتُ وَلاَ شَىْءَ أَكْرَهُ إِلَىَّ مِنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ وَلاَ مِمَّا يَأْمُرُنِي بِهِ فَقُمْتُ بَيْنَ يَدَىْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فَأَلْقَى عَلَىَّ رَسُولُ اللَّهِ التَّأْذِينَ هُوَ بِنَفْسِهِ فَقَالَ ‏"‏ قُلِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ ‏"‏ ‏.‏ ثُمَّ قَالَ لِي ‏"‏ ارْجِعْ فَمُدَّ مِنْ صَوْتِكَ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الْفَلاَحِ حَىَّ عَلَى الْفَلاَحِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لاَ إِلَهَ إِلاَّ اللَّهُ ‏"‏ ‏.‏ ثُمَّ دَعَانِي حِينَ قَضَيْتُ التَّأْذِينَ فَأَعْطَانِي صُرَّةً فِيهَا شَىْءٌ مِنْ فِضَّةٍ ثُمَّ وَضَعَ يَدَهُ عَلَى نَاصِيَةِ أَبِي مَحْذُورَةَ ثُمَّ أَمَرَّهَا عَلَى وَجْهِهِ مِنْ بَيْنِ يَدَيْهِ ثُمَّ عَلَى كَبِدِهِ ثُمَّ بَلَغَتْ يَدُ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ سُرَّةَ أَبِي مَحْذُورَةَ ثُمَّ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏"‏ بَارَكَ اللَّهُ لَكَ وَبَارَكَ عَلَيْكَ ‏"‏ ‏.‏ فَقُلْتُ يَا رَسُولَ اللَّهِ أَمَرْتَنِي بِالتَّأْذِينِ بِمَكَّةَ قَالَ ‏"‏ نَعَمْ قَدْ أَمَرْتُكَ ‏"‏ ‏.‏ فَذَهَبَ كُلُّ شَىْءٍ كَانَ لِرَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ مِنْ كَرَاهِيَةٍ وَعَادَ ذَلِكَ كُلُّهُ مَحَبَّةً لِرَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فَقَدِمْتُ عَلَى عَتَّابِ بْنِ أَسِيدٍ عَامِلِ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ بِمَكَّةَ فَأَذَّنْتُ مَعَهُ بِالصَّلاَةِ عَلَى أَمْرِ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ ‏.‏ قَالَ وَأَخْبَرَنِي ذَلِكَ مَنْ أَدْرَكَ أَبَا مَحْذُورَةَ عَلَى مَا أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ مُحَيْرِيزٍ ‏.‏

Ibn Juraij narrated:"Abdul-'Aziz bin 'Abdul-Malik bin Abu Mahdhurah narrated from 'Abdullah bin muhairiz who was an orphan under the care of Abu Mahdhurah bin mi'yar that when he was preparing him to travel to Sham, he said: 'O my uncle, I am going out to Sham, and I will be asked about how you started the Adhan.' So he informed me that. Abu Mahdhurah said: 'I went out with a group of people, and we were somewhere on the road, when the Mu'adh-dhin of the Messenger of Allah gave the call to prayer in the presence of the Messenger of Allah. We heard the voice of the Mu'adh-dhin, and we were shunning it (the Adhan), so we started yelling, imitating it and mocking it. The Messenger of Allah heard us, so he sent some people who brought us to sit in front of him. He said: 'Who is the one whose voice I heard so loud?' The people all pointed to me, and they were telling the truth. He sent them all away, but kept me there and said to me: 'Stand up and give the call to prayer.' I stood up and there was nothing more hateful to me than the Messenger of Allah and what he was telling me to do. I stood up in front of the Messenger of Allah and the Messenger of Allah himself taught me the call. He said: "Say: 'Allahu Akbar Allahu Akbar, Allahu Akbar Allahu Akbar; Ash-hadu an la ilaha illallah, Ash-hadu an la ilaha illallah; Ash-hadu anna Muhammadan Rasulullah, Ash-hadu anna Muhammadan Rasulullah (Allah is the Most great, Allah is the most Great, Allah is the most Great, Allah is the most Great; I bear witness that none has the right to be worshipped but Allah, I bear witness that none has the right to be worshipped but Allah; I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah).'" Then he said: "Raise your voice (and say). Ash-hadu an la ilaha illallah, Ash-hadu an la ilaha illallah; Ash-hadu anna Muhammadan Rasulullah, Ash-hadu anna Muhammadan Rasulullah; Hayya 'alal-salah, Hayya 'alal-salah; Hayya 'alal-falah, Hayya 'alal-falah; Allahu Akbar Allahu Akbar; La ilaha illallah (I bear witness that none has the right to be worshipped but Allah, I bear witness that none has the right to be worshipped but Allah; I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah; Come to the Prayer, Come to the Prayer; Come to the prosperity, Come to the prosperity; Allah is the Most great, Allah is the Most Great; None has the right to be worshipped but Allah).'" Then he called me when I had finished saying the Adhan, and gave me a small bag in which there was some silver. Then he put his hand on the forelock of Abu Mahdhurah, then passed it over his face, then over his chest, and over his heart, until the hand of the Messenger of Allah reached his navel. Then the Messenger of Allah said: 'May Allah bless you and send blessings upon you.' I said: 'O Messenger of Allah, do you command me to give the call to prayer in Makkah?' He said: 'Yes, I command you (to do so).' Then all the hatred I had felt towards the Messenger of Allah disappeared, and was replaced with love for the Messenger of Allah. I came to 'Attab bin Asid, the governor of the Messenger of Allah in Makkah, and gave the call to prayer with him by command of the Messenger of Allah." (Sahih)He ('Abdul-'Aziz) said: "Someone who met Abu Mahdhurah told me the same as 'Abdullah bin Muhairiz told me

حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، قَالَ سَأَلْتُ الأَعْمَشَ فَقَالَ عَنْ زَيْدِ بْنِ وَهْبٍ، سَمِعْتُ حُذَيْفَةَ، يَقُولُ حَدَّثَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ أَنَّ الأَمَانَةَ نَزَلَتْ مِنَ السَّمَاءِ فِي جَذْرِ قُلُوبِ الرِّجَالِ، وَنَزَلَ الْقُرْآنُ فَقَرَءُوا الْقُرْآنَ وَعَلِمُوا مِنَ السُّنَّةِ ‏"‏‏.‏

Narrated Hudhaifa:Allah's Messenger (ﷺ) said to us, "Honesty descended from the Heavens and settled in the roots of the hearts of men (faithful believers), and then the Qur'an was revealed and the people read the Qur'an, (and learnt it from it) and also learnt it from the Sunna." Both Qur'an and Sunna strengthened their (the faithful believers') honesty. (See Hadith No)

حَدَّثَنَا مُحَمَّدُ بْنُ عَبَادَةَ، أَخْبَرَنَا يَزِيدُ، حَدَّثَنَا سَلِيمُ بْنُ حَيَّانَ ـ وَأَثْنَى عَلَيْهِ ـ حَدَّثَنَا سَعِيدُ بْنُ مِينَاءَ، حَدَّثَنَا أَوْ، سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ، يَقُولُ جَاءَتْ مَلاَئِكَةٌ إِلَى النَّبِيِّ صلى الله عليه وسلم وَهْوَ نَائِمٌ فَقَالَ بَعْضُهُمْ إِنَّهُ نَائِمٌ‏.‏ وَقَالَ بَعْضُهُمْ إِنَّ الْعَيْنَ نَائِمَةٌ وَالْقَلْبَ يَقْظَانُ‏.‏ فَقَالُوا إِنَّ لِصَاحِبِكُمْ هَذَا مَثَلاً فَاضْرِبُوا لَهُ مَثَلاً‏.‏ فَقَالَ بَعْضُهُمْ إِنَّهُ نَائِمٌ‏.‏ وَقَالَ بَعْضُهُمْ إِنَّ الْعَيْنَ نَائِمَةٌ وَالْقَلْبَ يَقْظَانُ‏.‏ فَقَالُوا مَثَلُهُ كَمَثَلِ رَجُلٍ بَنَى دَارًا، وَجَعَلَ فِيهَا مَأْدُبَةً وَبَعَثَ دَاعِيًا، فَمَنْ أَجَابَ الدَّاعِيَ دَخَلَ الدَّارَ وَأَكَلَ مِنَ الْمَأْدُبَةِ، وَمَنْ لَمْ يُجِبِ الدَّاعِيَ لَمْ يَدْخُلِ الدَّارَ وَلَمْ يَأْكُلْ مِنَ الْمَأْدُبَةِ‏.‏ فَقَالُوا أَوِّلُوهَا لَهُ يَفْقَهْهَا فَقَالَ بَعْضُهُمْ إِنَّهُ نَائِمٌ‏.‏ وَقَالَ بَعْضُهُمْ إِنَّ الْعَيْنَ نَائِمَةٌ وَالْقَلْبَ يَقْظَانُ‏.‏ فَقَالُوا فَالدَّارُ الْجَنَّةُ، وَالدَّاعِي مُحَمَّدٌ صلى الله عليه وسلم فَمَنْ أَطَاعَ مُحَمَّدًا صلى الله عليه وسلم فَقَدْ أَطَاعَ اللَّهَ، وَمَنْ عَصَى مُحَمَّدًا صلى الله عليه وسلم فَقَدْ عَصَى اللَّهَ، وَمُحَمَّدٌ صلى الله عليه وسلم فَرْقٌ بَيْنَ النَّاسِ‏.‏ تَابَعَهُ قُتَيْبَةُ عَنْ لَيْثٍ، عَنْ خَالِدٍ، عَنْ سَعِيدِ بْنِ أَبِي هِلاَلٍ، عَنْ جَابِرٍ، خَرَجَ عَلَيْنَا النَّبِيُّ صلى الله عليه وسلم‏.‏

Narrated Jabir bin `Abdullah:Some angels came to the Prophet (ﷺ) while he was sleeping. Some of them said, "He is sleeping." Others said, "His eyes are sleeping but his heart is awake." Then they said, "There is an example for this companion of yours." One of them said, "Then set forth an example for him." Some of them said, "He is sleeping." The others said, "His eyes are sleeping but his heart is awake." Then they said, "His example is that of a man who has built a house and then offered therein a banquet and sent an inviter (messenger) to invite the people. So whoever accepted the invitation of the inviter, entered the house and ate of the banquet, and whoever did not accept the invitation of the inviter, did not enter the house, nor did he eat of the banquet." Then the angels said, "Interpret this example to him so that he may understand it." Some of them said, "He is sleeping.'' The others said, "His eyes are sleeping but his heart is awake." And then they said, "The houses stands for Paradise and the call maker is Muhammad; and whoever obeys Muhammad, obeys Allah; and whoever disobeys Muhammad, disobeys Allah. Muhammad separated the people (i.e., through his message, the good is distinguished from the bad, and the believers from the disbelievers)

أَخْبَرَنَا الْعَبَّاسُ بْنُ عَبْدِ الْعَظِيمِ، قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ، قَالَ حَدَّثَنَا جُوَيْرِيَةُ بْنُ أَسْمَاءَ، عَنِ الْوَلِيدِ بْنِ أَبِي هِشَامٍ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ صَلُّوا فِي بُيُوتِكُمْ وَلاَ تَتَّخِذُوهَا قُبُورًا ‏"‏ ‏.‏

It was narrated from Nafi' that Abdullah bin Umar said:"Pray in your houses and do not make them like graves

أَخْبَرَنَا أَحْمَدُ بْنُ سُلَيْمَانَ، قَالَ حَدَّثَنَا عَفَّانُ بْنُ مُسْلِمٍ، قَالَ حَدَّثَنَا وُهَيْبٌ، قَالَ سَمِعْتُ مُوسَى بْنَ عُقْبَةَ، قَالَ سَمِعْتُ أَبَا النَّضْرِ، يُحَدِّثُ عَنْ بُسْرِ بْنِ سَعِيدٍ، عَنْ زَيْدِ بْنِ ثَابِتٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم اتَّخَذَ حُجْرَةً فِي الْمَسْجِدِ مِنْ حَصِيرٍ فَصَلَّى رَسُولُ اللَّهِ صلى الله عليه وسلم فِيهَا لَيَالِيَ حَتَّى اجْتَمَعَ إِلَيْهِ النَّاسُ ثُمَّ فَقَدُوا صَوْتَهُ لَيْلَةً فَظَنُّوا أَنَّهُ نَائِمٌ فَجَعَلَ بَعْضُهُمْ يَتَنَحْنَحُ لِيَخْرُجَ إِلَيْهِمْ فَقَالَ ‏ "‏ مَا زَالَ بِكُمُ الَّذِي رَأَيْتُ مِنْ صُنْعِكُمْ حَتَّى خَشِيتُ أَنْ يُكْتَبَ عَلَيْكُمْ وَلَوْ كُتِبَ عَلَيْكُمْ مَا قُمْتُمْ بِهِ فَصَلُّوا أَيُّهَا النَّاسُ فِي بُيُوتِكُمْ فَإِنَّ أَفْضَلَ صَلاَةِ الْمَرْءِ فِي بَيْتِهِ إِلاَّ الصَّلاَةَ الْمَكْتُوبَةَ ‏"‏ ‏.‏

It was narrated from Zaid bin Thabit that :The Prophet (ﷺ) used some palm fiber mats to section off a small area in the masjid. And the Messenger of Allah (ﷺ) prayed in it for several nights until the people gathered around him. Then, one night they did not hear his voice, and they thought that he was sleeping, so they cleared their throats to make him come out to them. He said: 'You kept doing that until I feared that it would be made obligatory for you, and if it were made obligatory, you would not be able to do it. O people, pray in your houses, for the best prayer a person offers is in his house, apart from the prescribed (obligatory) prayers

وأما الأذكار المكررة فهي كلمات ورد في تكرارها فضائل لم نطول بإيرادها وأقل ما ينبغي أن يكرر كل واحد منها ثلاثا أو سبعا وأكثره مائة أو سبعون وأوسطه عشر فليكررها بقدر فراغه وسعة وقته وفضل الأكثر أكثروالأوسط الأقصد أن يكررها عشر مرات فهو أجدر بأن يدوم عليه خير الأمور ادومها وإن قل وكل وظيفة لا يمكن المواظبة على كثيرها فقليلها مع المداومة أفضل وأشد تأثيرا في القلب مع كثيرها مع الفترة ومثال القليل الدائم كقطرات ماء تتقاطر على الأرض على التوالي فتحدث فيها حفيرة ولو وقع ذلك على الحجر ومثال الكثير المتفرق ماء يصب دفعة أو دفعات متفرقة متباعدة الأوقات فلا يبين لها أثر ظاهر وهذه الكلمات عشرة الأولى قوله لا إله إلا الله وحده لا شريك له له الملك وله الحمد يحيي ويميت وهو حي لا يموت بيده الخير وهو على كل شيء قدير + حديث الفضل في تكرار لا إله إلا الله وحده لا شريك له له الملك وله الحمد يحيي ويميت وهو حي لا يموت بيده الخير وهو على كل شيء قدير تقدم من حديث أبي أيوب تكرارها عشرا دون قوله يحيي ويميت وهو حي ل

فإذن الناس وإن اختلفت طرقهم في العبادة فكلهم على الصواب أولئك الذين يدعون يبتغون إلى ربهم الوسيلة أيهم أقرب وإنما يتفاوتون في درجات القرب لا في أصله وأقربهم إلى الله تعالى أعرفهم به وأعرفهم به لا بد وأن يكون أعبدهم له فمن عرفه لم يعبد غيره والأصل في الأوراد في حق كل صنف من الناس المداومة فإن المراد منه تغيير الصفات الباطنة وآحاد الأعمال يقل آثارها بل لا يحس بآثارها وإنما يترتب الأثر على المجموع فإذا لم يعقب العمل الواحد أثرا محسوسا ولم يردف بثان وثالث على القرب انمحى الأثر الأول وكان كالفقيه يريد أن يكون فقيه النفس فإنه لا يصير فقيه النفس إلا بتكرار كثير فلو بالغ ليلة في التكرار وترك شهرا أو أسبوعا ثم عاد وبالغ ليلة لم يؤثر هذا فيه ولو وزع ذلك القدر على الليالي المتواصلة لأثر فيه ولهذا السر قال رسول الله صلى الله عليه وسلم أحب الأعمال إلى الله أدومها وإن قل + حديث أحب الأعمال إلى الله أدومها وإن قل متفق عليه من حديث عائشة + وسئلت عائشة رضي الله عنها عن عمل رسول الله صلى الله عليه وسلم فق

فإن قلت المماراة فيها إيذاء لأن فيها تكذيبا للأخ والصديق أو تجهيلا له وأما المزاح فمطايبة وفيه انبساط وطيب قلب فلم ينهى عنه فاعلم أن المنهي عنه الإفراط فيه أو المداومة عليه

قال أبو حاتم قد ذكرت هذا الباب بكماله بالعلل والحكايات في كتاب محجة المبتدئين بما أرجو الغنية للناظر إذا ماتأملها فأغنى ذلك عن تكراره في هذا الكتاب 0 $ ذكر الحث على لزوم العلم والمداومه على طلبه

وكما أن الصغيرة بالإصرار والمداومة تصير كبيرة فكذلك بعض المباحات بالمداومة تصير صغيرة وهو كالمواظبة على متابعة الزنوج والحبشة والنظر إلى لعبهم على الدوام فإنه ممنوع وإن لم يكن أصله ممنوعا إذ فعله رسول الله صلى الله عليه وسلم

قال أبو حاتم الواجب على العاقل إذا فرغ من إصلاح سريرته أن يثنى بطلب العلم والمداومه عليه إذ لا وصول للمرء إلى صفاء شيء من أسباب الدنيا إلا بصفاء العلم فيه وحكم العاقل أن لا يقصر في سلوك حالة توجب له بسط الملائكة أجنحتها رضا بصنيعه ذلك 0

Habit formation following routine-based versus time-based cue planning: A randomized controlled trial.: Objectives: Habit formation has been identified as one of the key determinants of behaviour change. To initiate habit formation, self-regulation interventions can support individuals to form a cue-behaviour plan and to repeatedly enact the plan in the same context. This randomized controlled trial aimed to model habit formation of an everyday nutrition behaviour and examined whether habit formation and plan enactment differ when individuals plan to enact their behaviour in response to a routine-

A complex behavioural change intervention to reduce the risk of diabetes and prediabetes in the pre-conception period in Malaysia: study protocol for a randomised controlled trial.: Background: Over the past two decades, the population of Malaysia has grown rapidly and the prevalence of diabetes mellitus in Malaysia has dramatically increased, along with the frequency of obesity, hyperlipidaemia and hypertension. Early-life influences play an important role in the development of non-communicable diseases. Indeed, maternal lifestyle and conditions such as gestational diabetes mellitus or obesity can affect the risk of diabetes in the next generation. Lifestyle changes can he

Planning to break unwanted habits: habit strength moderates implementation intention effects on behaviour change.: Implementation intention formation promotes effective goal striving and goal attainment. However, little research has investigated whether implementation intentions promote behaviour change when people possess strong antagonistic habits. Experiment 1 developed relatively habitual responses that, after a task switch, had a detrimental impact on task performance. Forming an if-then plan reduced the negative impact of habit on performance. However, the effect of forming implementation intentions wa

Using mental contrasting with implementation intentions to reduce bedtime procrastination: two randomised trials.: Objective: The importance of getting a good night sleep is critical, yet for many this remains elusive. Bedtime procrastination-the notion that people delay going to bed for no legitimate reason-is one area that has received little attention, despite its associations with worse sleep outcomes. In the present research, we investigated how to effectively self-regulate bedtime procrastination. Design: In two studies (N1 = 383, N2 = 221), undergraduate students participated either in an online self-

Towards parsimony in habit measurement: testing the convergent and predictive validity of an automaticity subscale of the Self-Report Habit Index.: Background: The twelve-item Self-Report Habit Index (SRHI) is the most popular measure of energy-balance related habits. This measure characterises habit by automatic activation, behavioural frequency, and relevance to self-identity. Previous empirical research suggests that the SRHI may be abbreviated with no losses in reliability or predictive utility. Drawing on recent theorising suggesting that automaticity is the 'active ingredient' of habit-behaviour relationships, we tested whether an aut

Interventions for promoting habitual exercise in people living with and beyond cancer.: Background: This is an updated version of the original Cochrane Review published in the Cochrane Library 2013, Issue 9. Despite good evidence for the health benefits of regular exercise for people living with or beyond cancer, understanding how to promote sustainable exercise behaviour change in sedentary cancer survivors, particularly over the long term, is not as well understood. A large majority of people living with or recovering from cancer do not meet current exercise recommendations. Henc

The cognitive cost of going the extra mile: How striving for improvement relates to cognitive performance.

Organizations are increasingly expecting individuals to engage in task proactivity, that is, to find better ways of doing their job. While prior research has demonstrated the benefits of task proactivity, little is known about its cognitive costs. To investigate this issue, we build theory on how task proactivity affects end-of-day cognitive performance. We propose that task proactivity involves deviating from established ways of working and engaging in cognitively demanding activities requiring high levels of mental effort, which manifest as an erosion of end-of-day cognitive performance. In two daily diary studies, we found that individuals engaging in task proactivity experience lower end-of-day cognitive performance (Study 1 over five consecutive workdays: n = 163, k = 701; Study 2 with multiple daily assessments over seven consecutive workdays: n = 93, k = 471), even when controllin…

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Ego depletion does not negatively impact novice sprinters' start performance during a timed 20m all-out sprint.

Temporary reductions in self-control due to previous cognitive effort, also known as 'ego depletion', have been shown to negatively impact performance in subsequent tasks requiring self-control. Various theoretical accounts suggest that high levels of task motivation may prevent negative behavioural effects of ego depletion. Against this background, the current study performed a conceptual replication of a previous study examining the effects of ego depletion on sprint start performance (i.e., Englert et al., 2015) and implemented additional monetary incentives to manipulate task motivation. Using a pretest-intervention-posttest design, ninety-six novice sprinters performed a sprinting task that required them to complete a series of 20-m sprints. In between pretest and posttest, participants performed a letter writing task either under high cognitive demand (depletion group) or low cogni…

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Leaders' emotional labour and abusive supervision: The moderating role of mindfulness.

In this study, we examine how leaders' emotional labour strategies (surface acting and deep acting) deplete leaders' self-control resources to predict abusive supervision, in addition to the moderating role of leader mindfulness. Integrating ego-depletion theory and emotion regulation theory, we hypothesise that deep acting and surface acting predict higher levels of abusive supervision, which is mediated by reduced self-control. Furthermore, we predict that leaders' trait mindfulness moderates the relationship between emotional labour and self-control on abusive supervision. Results from a three-wave study of leader-follower dyads supported mediation hypotheses; both deep and surface acting predicted abusive supervision, which is mediated by reduced self-control. Our moderated mediation hypotheses were supported for deep acting but not surface acting. This research contributes to the li…

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Sleep health and associated factors among undergraduates during the COVID-19 in China: A two-wave network analysis.

Using network analysis, the current study investigated the pathways that underlie selected components of sleep health and their changes over time. Undergraduates (N = 1423; 80.60% female) completed a two-wave survey, sleep health (i.e. chronotypologies (CTs), sleep procrastination (SP), sleep quality (SQ)), psychological distress (PD), emotion regulation (ER), self-control (SC), problematic smartphone use (PSU) were measured. CTs, SP, and SQ formed a spatially contiguous pattern that remained unchanged in both waves. ER and PD node increased its strength, betweenness, and closeness in the network, while the link between the two was strengthened at T2. PSU was connected to SP, but not to CTs and SQ during both waves. In the context of the network approach, SP had the highest strength, and its associations with other dimensions of individual sleep may represent key factors in understanding…

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The Role of State and Trait Self-Control on the Sustained Attention to Response Task.

Objective: This study aimed to assess the plausibility of self-control depletion, or ego-depletion, as the underlying cognitive resource responsible for performance decrements on the sustained attention to response task. Background: Researchers suggested that self-control is a limited cognitive resource used to complete a myriad of processes, including sustained attention. Past research showed that trait self-control affects some sustained attention tasks. However, little research has investigated the effect of self-control as a limited cognitive resource that varies over time (i.e., as a state-dependent variable). Methods: This experiment investigated the effect of self-control (trait and state) on a sustained motor-inhibition task (e.g., sustained attention to response task; SART). State self-control was manipulated using a between-subjects design-participants in the experimental condi…

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Do we fail to exert self-control because we lack resources or motivation? Competing theories to explain a debated phenomenon.

Exerting effort in a first task can impair self-control performance in a subsequent task. Hundreds of studies have examined this ego depletion effect, but the underlying mechanisms are still unknown. By contrasting the two most prominent models, the strength model and the process model, the following question takes centre stage: Do participants fail to exert self-control because they run short of an unspecified resource or because they lack the motivation to engage in the subsequent task? We contrasted competing predictions (N = 560) from these two models by manipulating monetary incentives to be donated to charity in the first of two tasks. We found evidence of the standard ego depletion effect-self-control performance was impaired after a high- versus a low-demand task in the no-incentive conditions. Incentives had an unexpected effect: Whereas participants in the incentive conditions …

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The effects of ritual and self-control resources depletion on deceptive behavior: Evidence from behavioral and ERPs studies.

Although researchers have indicated that individuals with depleted self-control resources have lower self-control behavior and exhibit more deceptive behaviors, recent psychological studies have shown that ritual can improve self-control and increase the likelihood that the individual makes prosocial decisions. However, little is known about whether ritual can regulate an individual's engagement in deceptive behavior when their self-control resources are depleted. This study adopted the spot-the-difference task to investigate the influences of ritual and self-control resources depletion on simple self-control behavior and deceptive behavior (Experiment 1 and Experiment 2); furthermore, relevant neural processes were explored using event-related potentials (Experiment 3). Experiment 1 showed that individuals with depleted self-control resources had lower self-control behavior and individu…

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Does willpower mindset really moderate the ego-depletion effect? A preregistered replication of Job, Dweck, and Walton (2010).

This article reports a preregistered study in which we attempted to replicate the results of an influential study on the ego-depletion effect reported by Job, Dweck, and Walton in 2010. The original Job et al. study (Study 1, N = 60) provided evidence that the ego-depletion effect-a performance decrease on a self-control task after performing another self-control task-occurs only for individuals who hold a belief that their willpower is limited. This moderation of the ego-depletion effect by one's willpower mindset (limited vs. nonlimited) has been interpreted as evidence against a prevalent limited-resource account of self-control. Although this alternative account of the ego-depletion effect has become well-known, the statistical evidence of the original study was on shaky ground. We therefore conducted a preregistered replication of the original study with some methodological improvem…

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Teacher Support Matters: The Effect of Self-Control Demands on Safety Behavior of Vocational High School Students in China.

The safety behavior of vocational school students is worth noting. The current study is aimed to examine the effect of self-control demands on safety behavior. Drawing on the Self-Control Resource Model, we predict that self-control demands have a negative effect on safety behavior through ego depletion and perceived teacher support moderates the link among self-control demands, ego depletion, and safety behavior. A two-wave survey was conducted and 285 vocational students participated in our study. Mediation and moderated mediation modeling analyses were carried out. Results showed that ego depletion fully mediated the link between self-control demands and safety behavior. Moreover, perceived teacher support moderated the relationship between self-control demands, ego depletion and safety behavior; for students who perceived high levels of teacher support, the negative effect of self-co…

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Mediated Associations Between Religious Coping, Self-Regulation, and Psychological Distress Vary for Young Muslim Men and Women in Lahore, Pakistan.

The main aim of the study was to assess the direct, mediated, and conditional mediated associations among religious coping, self-regulation, and psychological distress in young Muslim adults while analyzing gender as a moderator of these mediated associations. Based on a sample of 247 young adults from Lahore, Pakistan (M age = 21.31, SD = 2.40; 51% women, 49% men), it was found that self-regulation mediated the negative associations of positive religious coping with stress and anxiety and the positive association of negative religious coping with stress. Further, it was found that mediated associations were stronger and significant in young men compared to women. The implications of the findings concerning gender differences in association between religious coping, self-regulation, and psychological distress are discussed.

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Stop and go, where is my flow? How and when daily aversive morning commutes are negatively related to employees' motivational states and behavior at work.

Despite convincing evidence about the general negative consequences of commuting for individuals and societies, our understanding of how aversive commutes are linked to employees' effectiveness at work is limited. Drawing on theories of self-regulation and by extension a conservation of resources perspective, we develop a framework that explains how an aversive morning commute-a resource-depleting experience characterized by interruptions of automated travel behaviors-impairs employees' immersion in uninterrupted work (i.e., flow), which in turn reduces employee effectiveness (i.e., work engagement, subjective performance, and OCB-I). We further delineate theoretical arguments for daily self-control demands as a boundary condition that amplifies this relation and propose the satisfaction of employees' basic needs as protective factors. Two diary studies across 10 workdays each (Study 1: …

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Problematic Smartphone Use Leads to Behavioral and Cognitive Self-Control Deficits.

Excessive use of smartphones has been associated with a number of negative consequences for individuals. Some of these consequences relate to many symptoms of behavioral addiction. The present study aims to investigate whether participants with high levels of smartphone usage may have difficulty with their ability to wield the self-control that is needed to restrict smartphone usage compared to participants with lower levels of smartphone addiction. Specifically, we expect that people with high levels of smartphone usage may have problems in refraining from using a smartphone. In addition, we expect people with a high level of smartphone use may show deficiencies in cognitive tasks such as memory, executive control, and visual and auditory attention. An ABA design was applied to analyze the effects of smartphone withdrawal. The first A refers to baseline measurements: Visual RT, Auditory…

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Self-regulation and learning from failures: Probabilistic reversal learning task reveals lower flexibility persisting after punishment in procrastinators.

Procrastination is a self-regulation failure in which people irrationally delay intended actions which leads to lower performance, satisfaction from achievements, and quality of life. Trait procrastination is estimated to affect 15% to 20% of the total population, and previous studies have shown procrastination to be related to impulsivity, emotion dysregulation, and executive dysfunctions, making it a good nonclinical example of a self-regulation disorder. Our previous fMRI results revealed impaired error processing (lower error-related activity of the anterior cingulate cortex) and lack of ability to intensify executive-control during the punishment context (no increase in activity in prefrontal regions) in procrastinators. This led us to the question of whether procrastination is related to impaired learning on errors and punishments. Low (LP) and high (HP) procrastinating students to…

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Impact of a 12-Week Group-Based Compassion Focused Therapy Intervention on Heart Rate Variability.

Heart rate variability (HRV) is considered an index of self-regulatory capacity, and trait compassion predicts healthy HRV and self-regulation. Compassion focused psychotherapy interventions have been shown to increase levels of compassion in the general population but no studies to date have examined if these interventions also increase HRV in a distressed clinical sample. The present study examined whether a 12-week compassion focused therapy intervention administered in group format would improve resting HRV and impact HRV reactivity during self-critical writing and self-compassion writing tasks administered before and after the intervention. A total of 31 participants in a university counseling center completed the intervention and HRV assessments. Resting HRV did not significantly change over the course of the intervention in the overall sample. Only those who showed a reliable incr…

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Cuttlefish exert self-control in a delay of gratification task.

The ability to exert self-control varies within and across taxa. Some species can exert self-control for several seconds whereas others, such as large-brained vertebrates, can tolerate delays of up to several minutes. Advanced self-control has been linked to better performance in cognitive tasks and has been hypothesized to evolve in response to specific socio-ecological pressures. These pressures are difficult to uncouple because previously studied species face similar socio-ecological challenges. Here, we investigate self-control and learning performance in cuttlefish, an invertebrate that is thought to have evolved under partially different pressures to previously studied vertebrates. To test self-control, cuttlefish were presented with a delay maintenance task, which measures an individual's ability to forgo immediate gratification and sustain a delay for a better but delayed reward.…

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Emotional Eating in Adults: The Role of Sociodemographics, Lifestyle Behaviors, and Self-Regulation-Findings from a U.S. National Study.

Background: Emotional eating, the tendency to overeat in response to negative emotions, has been linked to weight gain. However, scant evidence exists examining the prevalence and correlates of emotional eating among large samples of adults in the United States (U.S.). Hence, we examine the relationship among individual and socioeconomic factors, health behaviors, and self-regulation with emotional eating patterns among U.S. adults. Methods: Cross-sectional analysis of 5863 Family Health Habits Survey participants. Multivariable, ordered, logistic regression was employed to examine the relationship between the frequency of the desire to eat when emotionally upset (never, rarely, sometimes, often, and very often) and the independent variables. Results: Analysis reveals that 20.5% of the sample tended to emotionally eat often or very often. Being female, non-Hispanic White, and of younger …

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Associations of Five Facets of Mindfulness With Self-Regulation in College Students.

Mindfulness has been associated with positive mental health functioning across a range of constructs, including self-regulation. Most of this research, however, has investigated mindfulness as a unidimensional domain. Few studies have examined the relationships between specific facets of mindfulness and particular dimensions of self-regulation, including delay of gratification and emotion regulation, despite relevance for mindfulness-based interventions. Two hundred and seventy-eight undergraduate college student participants completed a series of questionnaires examining dispositional mindfulness, difficulties with emotion regulation, and delay of gratification skills. Linear regressions investigated the associations between five facets of mindfulness and each of the two components of self-regulation. Findings revealed that describing, acting with awareness, nonjudging, and nonreacting …

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Job crafting promotes internal recovery state, especially in jobs that demand self-control: a daily diary design.

Background: Research on how employees recover from work has focused primarily on recovery during non-work hours (external recovery) rather than recovery during work hours (internal recovery). Using the conservation of resources theory as a conceptual framework, we tested whether job crafting promotes an internal recovery state, and examined the processes that explain this association. Methods: Using the daily diary method, 120 full-time employees provided information before and after work for 5 days by rating job crafting, ego depletion, self-control demands at work, fatigue and vigor. Results: The results of multilevel modeling showed that after controlling for employees' fatigue and vigor before work, daily job crafting predicted significantly better internal recovery (greater vigor and lower fatigue at the end of workday), and this association was mediated by lower ego depletion. The …

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"I know it's just pouring it from the tap, but it's not easy": Motivational processes that underlie water drinking.

Water drinking behaviour is under-researched despite the prevalence and adverse health consequences of underhydration. We conducted a qualitative exploration into the motivational processes underlying water drinking, informed by a grounded cognition perspective on desire and motivated behaviour. We interviewed and analysed data from 60 participants stratified by age, gender, and education level using thematic analysis, to generate three key themes. "Water as situated habits," suggests that participants form and maintain situated water drinking habits, so that within certain situations they regularly drink water. However, participants who situated their water intake only in one key situation (e.g., work routine), had low and inconsistent intake when they left this situation. Some situations happened so infrequently during the day (e.g., before bed) that participants' daily water intake wa…

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Task duration and task order do not matter: no effect on self-control performance.

The strength model of self-control proposes that all acts of self-control are energized by one global limited resource that becomes temporarily depleted by a primary self-control task, leading to impaired self-control performance in secondary self-control tasks. However, failed replications have cast doubt on the existence of this so-called ego depletion effect. Here, we investigated between-task (i.e., variation in self-control tasks) and within-task variation (i.e., task duration) as possible explanations for the conflicting literature on ego depletion effects. In a high-powered experiment (N = 709 participants), we used two established self-control tasks (Stroop task, transcription task) to test how variations in the duration of primary and secondary self-control tasks (2, 4, 8, or 16 min per task) affect the occurrence of an ego depletion effect (i.e., impaired performance in the sec…

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Network-based fMRI-neurofeedback training of sustained attention.

The brain regions supporting sustained attention (sustained attention network; SAN) and mind-wandering (default-mode network; DMN) have been extensively studied. Nevertheless, this knowledge has not yet been translated into advanced brain-based attention training protocols. Here, we used network-based real-time functional magnetic resonance imaging (fMRI) to provide healthy individuals with information about current activity levels in SAN and DMN. Specifically, 15 participants trained to control the difference between SAN and DMN hemodynamic activity and completed behavioral attention tests before and after neurofeedback training. Through training, participants improved controlling the differential SAN-DMN feedback signal, which was accomplished mainly through deactivating DMN. After training, participants were able to apply learned self-regulation of the differential feedback signal eve…

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Family Stress Processes and Children's Self-Regulation.

Economic hardship can affect children's development through child-caregiver interactions, which may mediate cascading effects of other family stress processes. This study examined, simultaneously, the relations of financial strain, caregiver general stress, and child-caregiver conflict-each measured at two time points-with child self-regulatory outcomes in a high-poverty sample (age 5-7 years; n = 343). Increase in child-caregiver conflict mediated negative relations between other processes and development of executive function. In contrast, only increase in financial strain had direct, negative association with development of delay of gratification and did not significantly mediate relations between any other process and children's outcomes. Results have implications for understanding effects of family stress on self-regulatory outcomes and for interventions with low-income families.

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A Dyadic Analysis of the Associations Between Cumulative Childhood Trauma and Psychological Intimate Partner Violence: The Mediating Roles of Negative Urgency and Communication Patterns.

Prior research has suggested associations between cumulative childhood trauma (CCT), negative urgency, communication patterns, and psychological intimate partner violence (P-IPV), but no study has examined these links using a dyadic approach. This study examined the sequential mediation of negative urgency and communication patterns in the link uniting CCT and P-IPV in a sample of 501 heterosexual couples. Results suggest that more CCT events are associated with higher levels of negative urgency, which in turn are associated with a higher tendency to endorse a demand/withdraw and/or demand/demand communication pattern, and to perpetrate P-IPV. Findings support the need to assess CCT, emotional self-control, dyadic and communication patterns, and P-IPV perpetration and victimization in couples seeking help in order to select interventions that will take into account the individual and dya…

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Regulating disappointment can impair cognitive performance in kindergarten children: Individual differences in ego depletion.

Cognitive performance can be affected adversely when exerting self-control beforehand; a phenomenon known as ego depletion. The aim of the current study was to examine whether regulation of disappointment impairs cognitive performance in kindergarten children (mean age = 5 years, 6 months). Disappointment was induced by means of a modified version of the disappointing gift paradigm. Ego depletion effects were examined based on two different variables: cognitive performance and behavioral responses. Participants assigned to the experimental condition (n = 74) were disappointed before solving a cognitive executive function task. Participants assigned to the control condition (n = 74) were not disappointed before solving the cognitive task. Group comparisons (i.e., control group vs. experimental group) showed reduced cognitive performance for the experimental group in terms of accuracy and …

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How mindfulness affects benign and malicious envy from the perspective of the mindfulness reperceiving model.

At present, mindfulness is a hotspot in psychological research. Mindfulness is an effective tool that enables people to effectively inhibit negative emotions. Previous studies have shown that envy is a typical negative emotion; however, envy can be divided into two completely different types: benign envy and malicious envy. The question then arises, how does mindfulness affect both types of envy? Using a mindfulness reperceiving model, we explored the effect of mindfulness on these two different types of envy and on the mediating mechanism of psychological resilience. To accomplish this, we recruited 676 Chinese undergraduates to complete the Mindful Attention Awareness Scale (MAAS), the Benign and Malicious Envy Scale (BEMAS) and the Connor-Davidson Resilience Scale (CD-RISC). The results we obtained showed that mindfulness and psychological resilience significantly and negatively predi…

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