Congregational life and religious attendance

قَدۡ نَرَىٰ تَقَلُّبَ وَجۡهِكَ فِي ٱلسَّمَآءِۖ فَلَنُوَلِّيَنَّكَ قِبۡلَةࣰ تَرۡضَىٰهَاۚ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُۥۗ وَإِنَّ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ لَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا يَعۡمَلُونَ

Many a time We have seen you [Prophet] turn your face towards Heaven, so We are turning you towards a prayer direction that pleases you. Turn your face in the direction of the Sacred Mosque: wherever you [believers] may be, turn your faces to it. Those who were given the Scripture know with certainty that this is the Truth from their Lord: God is not unaware of what they do

وَمِنۡ حَيۡثُ خَرَجۡتَ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۖ وَإِنَّهُۥ لَلۡحَقُّ مِن رَّبِّكَۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ

[Prophet], wherever you may have started out, turn your face in the direction of the Sacred Mosque- this is the truth from your Lord: He is not unaware of what you do

وَمِنۡ حَيۡثُ خَرَجۡتَ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُۥ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيۡكُمۡ حُجَّةٌ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ فَلَا تَخۡشَوۡهُمۡ وَٱخۡشَوۡنِي وَلِأُتِمَّ نِعۡمَتِي عَلَيۡكُمۡ وَلَعَلَّكُمۡ تَهۡتَدُونَ

wherever you may have started out, turn your face in the direction of the Sacred Mosque; wherever any of you may be, turn your faces towards it, so that people may have no argument against you- except for the wrongdoers among them: do not fear them; fear Me- and so that I may perfect My favour on you and you may be guided

أُحِلَّ لَكُمۡ لَيۡلَةَ ٱلصِّيَامِ ٱلرَّفَثُ إِلَىٰ نِسَآئِكُمۡۚ هُنَّ لِبَاسࣱ لَّكُمۡ وَأَنتُمۡ لِبَاسࣱ لَّهُنَّۗ عَلِمَ ٱللَّهُ أَنَّكُمۡ كُنتُمۡ تَخۡتَانُونَ أَنفُسَكُمۡ فَتَابَ عَلَيۡكُمۡ وَعَفَا عَنكُمۡۖ فَٱلۡـَٰٔنَ بَٰشِرُوهُنَّ وَٱبۡتَغُواْ مَا كَتَبَ ٱللَّهُ لَكُمۡۚ وَكُلُواْ وَٱشۡرَبُواْ حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلۡخَيۡطُ ٱلۡأَبۡيَضُ مِنَ ٱلۡخَيۡطِ ٱلۡأَسۡوَدِ مِنَ ٱلۡفَجۡرِۖ ثُمَّ أَتِمُّواْ ٱلصِّيَامَ إِلَى ٱلَّيۡلِۚ وَلَا تُبَٰشِرُوهُنَّ وَأَنتُمۡ عَٰكِفُونَ فِي ٱلۡمَسَٰجِدِۗ تِلۡكَ حُدُودُ ٱللَّهِ فَلَا تَقۡرَبُوهَاۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمۡ يَتَّقُونَ

You [believers] are permitted to lie with your wives during the night of the fast: they are [close] as garments to you, as you are to them. God was aware that you were betraying yourselves, so He turned to you in mercy and pardoned you: now you can lie with them- seek what God has ordained for you- eat and drink until the white thread of dawn becomes distinct from the black. Then fast until nightfall. Do not lie with them during the nights of your devotional retreat in the mosques: these are the bounds set by God, so do not go near them. In this way God makes His messages clear to people, that they may guard themselves against doing wrong

وَٱقۡتُلُوهُمۡ حَيۡثُ ثَقِفۡتُمُوهُمۡ وَأَخۡرِجُوهُم مِّنۡ حَيۡثُ أَخۡرَجُوكُمۡۚ وَٱلۡفِتۡنَةُ أَشَدُّ مِنَ ٱلۡقَتۡلِۚ وَلَا تُقَٰتِلُوهُمۡ عِندَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ حَتَّىٰ يُقَٰتِلُوكُمۡ فِيهِۖ فَإِن قَٰتَلُوكُمۡ فَٱقۡتُلُوهُمۡۗ كَذَٰلِكَ جَزَآءُ ٱلۡكَٰفِرِينَ

Kill them wherever you encounter them, and drive them out from where they drove you out, for persecution is more serious than killing. Do not fight them at the Sacred Mosque unless they fight you there. If they do fight you, kill them- this is what such disbelievers deserve

وَأَتِمُّواْ ٱلۡحَجَّ وَٱلۡعُمۡرَةَ لِلَّهِۚ فَإِنۡ أُحۡصِرۡتُمۡ فَمَا ٱسۡتَيۡسَرَ مِنَ ٱلۡهَدۡيِۖ وَلَا تَحۡلِقُواْ رُءُوسَكُمۡ حَتَّىٰ يَبۡلُغَ ٱلۡهَدۡيُ مَحِلَّهُۥۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوۡ بِهِۦٓ أَذࣰ ى مِّن رَّأۡسِهِۦ فَفِدۡيَةࣱ مِّن صِيَامٍ أَوۡ صَدَقَةٍ أَوۡ نُسُكࣲۚ فَإِذَآ أَمِنتُمۡ فَمَن تَمَتَّعَ بِٱلۡعُمۡرَةِ إِلَى ٱلۡحَجِّ فَمَا ٱسۡتَيۡسَرَ مِنَ ٱلۡهَدۡيِۚ فَمَن لَّمۡ يَجِدۡ فَصِيَامُ ثَلَٰثَةِ أَيَّامࣲ فِي ٱلۡحَجِّ وَسَبۡعَةٍ إِذَا رَجَعۡتُمۡۗ تِلۡكَ عَشَرَةࣱ كَامِلَةࣱۗ ذَٰلِكَ لِمَن لَّمۡ يَكُنۡ أَهۡلُهُۥ حَاضِرِي ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ

Complete the pilgrimages, major and minor, for the sake of God. If you are prevented [from doing so], then [send] whatever offering for sacrifice you can afford, and do not shave your headsuntil the offering has reached the place of sacrifice. If any of you is ill, or has an ailment of the scalp, he should compensate by fasting, or feeding the poor, or offering sacrifice. When you are in safety, anyone wishing to take a break between the minor pilgrimage and the major one must make whatever offering he can afford. If he lacks the means, he should fast for three days during the pilgrimage, and seven days on his return, making ten days in all. This applies to those whose household is not near the Sacred Mosque. Always be mindful of God, and be aware that He is stern in His retribution

We have seen thy face turning about in heaven. Now We shall turn thee toward a kiblah that thou shalt approve. He had let him know that he was in the sight of the Real so that he would model his courtesy on the Real's courtesy. When he put courtesy into practice, he did not ask the Real for what his heart wanted and did no more than gaze upon heaven. Then He gave him better than what He gives to those who ask. When the Lord is generous and the servant exalted, He keeps the servant within the stipula- tions of courtesy, shows him the road of deeds, and gives him success. Then He rewards him for the deeds and praises him for his veneration. He says, “How excellent is the wage of the doers!” [3:136]. “How excellent a servant he was; surely he kept on returning” [38:30]. In the same way, He reported to MuṣṬafā, “You are in My vision and My exalted witnessing. Be careful to recognize the resp

(It is made lawful for you to go in unto your wives on the night of the fast...) [2:187]. According to the report of al-Walibi, Ibn �Abbas said: �This is because after the nightfall (�Isha�) prayer during Ramadan, the Muslims were forbidden to have food or sex until the following night. But some Muslims, among whom were �Umar ibn al-Khattab, complained to Allah�s Messenger, Allah bless him and give him peace, about this. And so Allah, exalted is He, revealed this verse�. Abu Bakr al-Asfahani informed us> Abu�l-Shaykh al-Hafiz> �Abd al-Rahman ibn Muhammad al-Razi> Sahl ibn �Uthman al-�Askari> Yahya ibn Abi Za�idah> his father and others> Abu Ishaq> al-Bara� ibn �Azib who said: �After breaking their fast, the Muslims used to be allowed to eat, drink and have sexual intercourse for as long as they did not sleep. Once they went to sleep, they were forbidden to do all these things until the f

And complete the hajj and the umrah for God. It is narrated from Wahab ibn Munabbih that God sent a revelation to Adam: “O Adam, I am the Lord of the world and the world's folk, the creator of all, the king doing what I desire. I am the Lord of Bakka, and those who dwell there are My neighbors. Those who visit are My delegates, My guests, and under My protection. I will populate this spot with the folk of heaven and earth. They will come in droves from every direction and every region, their hair disheveled and their faces covered with dust from the suffering of the road, saying 'God is greater' and reciting 'Here I am,' their faces turned toward the blessed desert, the earth colored with the blood of sacrifice. “O Adam! When someone visits this house and is self-purifying in that, he is My guest and one of Mine, one of those near to Me. It is worthy of My majesty to honor him and to bri

We have indeed qad ‘indeed’ is for affirmation seen you turning your face about in the direction of the heaven looking around for the Revelation and longing for the command to face the Ka‘ba he the Prophet wished for this because it was the prayer-direction of Abraham and would be more conducive to the submission of the Arabs to Islam; now We will surely turn you to a direction that shall satisfy you that you will love. Turn your face in prayer towards the Sacred Mosque that is the Ka‘ba and wherever you are addressing the Muslim community turn your faces in prayer towards it. Those who have been given the Scripture know that it the change towards the Ka‘ba is the fixed truth from their Lord on account of the description in their Scripture of how the Prophet s would re-orient himself to it; God is not heedless of what you do O believers when you obey His command alternatively ta‘malūna ‘

From whatever place you issue on a journey turn your face towards the Sacred Mosque; it is the truth from your Lord. God is not heedless of what you do ta‘malūna ‘you do’ may also be read as ya‘malūna ‘they do’ as already appears above sc. 2144; its repetition is intended to point out that the stipulation applies equally to being on a journey or otherwise.

And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid Al-Haram (at Makkah), that is indeed the truth from your Lord. And Allah is not unaware of what you do (149)And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid Al-Haram (at Makkah), and wheresoever you are, turn your faces towards it (when you pray) so that men may have no argument against you except those of them that are wrongdoers, so fear them not, but fear Me! ـ And so that I may complete My blessings on you and that you may be guided (150) Why was changing the Qiblah mentioned thrice? This is a third command from Allah to face Al-Masjid Al-Haram (the Sacred Mosque) from every part of the world (during prayer). It was said that Allah mentioned this ruling again here because it is connected to whatever is before and whatever is after it. Henc

حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، قَالَ أَخْبَرَنِي عَبْدُ الْمَلِكِ بْنُ عُمَيْرٍ، عَنْ قَزَعَةَ، قَالَ سَمِعْتُ أَبَا سَعِيدٍ ـ رضى الله عنه ـ أَرْبَعًا قَالَ سَمِعْتُ مِنَ النَّبِيِّ، صلى الله عليه وسلم وَكَانَ غَزَا مَعَ النَّبِيِّ صلى الله عليه وسلم ثِنْتَىْ عَشْرَةَ غَزْوَةً ح‏.‏

Narrated Quza'a: I heard Abu Said saying four words. He said, "I heard the Prophet (ﷺ) (saying the following narrative)." He had participated in twelve holy battles with the Prophet

حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ لاَ تُشَدُّ الرِّحَالُ إِلاَّ إِلَى ثَلاَثَةِ مَسَاجِدَ الْمَسْجِدِ الْحَرَامِ، وَمَسْجِدِ الرَّسُولِ صلى الله عليه وسلم وَمَسْجِدِ الأَقْصَى ‏"‏‏.‏

Narrated Abu Huraira:The Prophet (ﷺ) said, "Do not set out on a journey except for three Mosques i.e. Al-Masjid-Al-Haram, the Mosque of Allah's Messenger (ﷺ) , and the Mosque of Al-Aqsa, (Mosque of Jerusalem)

حَدَّثَنَا إِسْمَاعِيلُ بْنُ مُوسَى الْفَزَارِيُّ، حَدَّثَنَا شَرِيكٌ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْحَارِثِ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، قَالَ مِنَ السُّنَّةِ أَنْ تَخْرُجَ، إِلَى الْعِيدِ مَاشِيًا وَأَنْ تَأْكُلَ شَيْئًا قَبْلَ أَنْ تَخْرُجَ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ ‏.‏ وَالْعَمَلُ عَلَى هَذَا الْحَدِيثِ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ يَسْتَحِبُّونَ أَنْ يَخْرُجَ الرَّجُلُ إِلَى الْعِيدِ مَاشِيًا وَأَنْ يَأْكُلَ شَيْئًا قَبْلَ أَنْ يَخْرُجَ لِصَلاَةِ الْفِطْرِ ‏.‏ قَالَ أَبُو عِيسَى وَيُسْتَحَبُّ أَنْ لاَ يَرْكَبَ إِلاَّ مِنْ عُذْرٍ ‏.‏

Ali bin Abi Talib narrated:"It is from the SUnnah to leave for the Eid walking, and to eat something before leaving

حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ عُبَيْدِ اللَّهِ، هُوَ ابْنُ عُمَرَ بْنِ حَفْصِ بْنِ عَاصِمِ بْنِ عُمَرَ بْنِ الْخَطَّابِ عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَبُو بَكْرٍ وَعُمَرُ يُصَلُّونَ فِي الْعِيدَيْنِ قَبْلَ الْخُطْبَةِ ثُمَّ يَخْطُبُونَ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ جَابِرٍ وَابْنِ عَبَّاسٍ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ ابْنِ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَغَيْرِهِمْ أَنَّ صَلاَةَ الْعِيدَيْنِ قَبْلَ الْخُطْبَةِ ‏.‏ وَيُقَالُ إِنَّ أَوَّلَ مَنْ خَطَبَ قَبْلَ الصَّلاَةِ مَرْوَانُ بْنُ الْحَكَمِ ‏.‏

Ibn Umar narrated:"Allah's Messenger, Abu Bakr, and Umar would pray during the two Eid before the Khutbah, then they would give the Khutbah

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

وقال عمران بن حدير : كنت أمشي مع أبي مجلر إلى الجمعة وفي الطريق عذرات يابسة فجعل يتخطاها ويقول : ما هذه إلا سودات ثم جاء حافيا إلى المسجد فصلى ولم يغسل قدميه

صلاة الخسوف والكسوف والاستسقاء وتحية المسجد وركعتي الوضوء وركعتين بين الأذان والإقامة وركعتين عند الخروج من المنزل والدخول فيه

الرابعة تحية المسجد ركعتان فصاعدا سنة مؤكدة حتى أنها لا تسقط وإن كان الإمام يخطب يوم الجمعة مع تؤكد وجوب الإصغاء إلى الخطيب

الرابع عشر: أن يتصدق فى يوم الجمعة بما أمكن، ولتكن صدقته خارج المسجد.

| 80 - باب كراهة الخروج من المسجد بعد الأذان إلا بعذر حتى يصلي المكتوبة

ومن هذا تكلم الفقهاء في الإيثار بالقرب وقالوا : إنه مكروه أو حرام كمن يؤثر بالصف الأول غيره ويتأخر هو أو يؤثره بقربه من الإمام يوم الجمعة أو يؤثر غيره بالأذان والإقامة أو يؤثره بعلم يحرمه نفسه ويرفعه عليه فيفوز به دونه

Effect of Ramadan fasting on glycaemic parameters & body mass index in type II diabetic patients: A meta-analysis.: Background & objectives: There has been an ongoing debate about the impact of Ramadan fasting (RF) on the health of these individuals who fast during Ramadan. The aim of this meta-analysis was to evaluate the relationship between RF and glycaemic parameters in type 2 diabetes mellitus (T2DM) patients. Methods: Search terms were decided and databases such as MEDLINE EBSCO, Google Scholar and EMBASE were searched for eligible studies. Standardized mean differences and 95 per cent confidence interv

A systematic review on efficacy and safety of the current hypoglycemic agents in patients with diabetes during Ramadan fasting.: The fasting in the holy month of Ramadan is passionately practised among the Muslims population around the world. Patients with diabetes are generally considered to have various risks with fasting. The recent pharmacologic and technical advances in the management of diabetes may have enabled these patients to practice safe fasting. The purpose of this review is to scientific evidence on the safety and efficacy of the current hypoglycemic agents during Ramadan. METHODS: An extensive Electronic se

Optimizing Ramadan fasting: A randomised controlled trial for people with type 2 diabetes during Ramadan applying the principles of the ADA/EASD consensus.: Background: Fasting during the holy month of Ramadan is one of the five pillars of Islam. Fasting is not meant to create excessive hardship on the Muslim individual according to religious tenets. It is important that health professionals are aware of potential risks associated with fasting during the month of Ramadan (mainly hypoglycemia and hyperglycemia). Aims: To explore the impact of applying the principles of our 2020 recommendations for the management of type 2 diabetes (T2D) during the mo

Impact of Ramadan-focused diabetes education on hypoglycemia risk and metabolic control for patients with type 2 diabetes mellitus: A systematic review.: Background: Ramadan fasting is regarded as a form of worship amongst Muslims. However, patients with a high risk of diabetic complications are advised to avoid fasting, as the practice is associated with significant impacts on several health factors for type 2 diabetic patients, including glycaemic control. Thus, a lack of focused education before Ramadan may result in negative health outcomes. Aim: To evaluate the impact of a Ramadan-focused diabetes education programme on hypoglycaemic risk an

The effect of observing religious or faith-based fasting on cardiovascular disease risk factors: A systematic review and meta-analysis.: Aims: Cardiovascular diseases (CVD) are the leading cause of death worldwide. Fasting is common in many religions and is associated with health benefits. This systematic review to compares the impact of different religious fasting practices, on risk of cardiometabolic diseases. Data synthesis: The search covered five databases following PRISMA guidelines to identify papers published in English from inception to March 2023 (updated January 2024). Inclusion criteria were healthy adults in observat

The Good, the Bad, and the Ugly of Faith Healers and Psychiatric Illnesses: A Systematic Review of the Literature in the Arab World.: Faith healing is a traditional healing method involving spiritual and faith-based practices performed by a religious medicine man referred to here as a faith healer. The practice of faith healing is widespread in the Arab World for treating a range of mental disorders. This research aims to review the literature concerned with faith healing practice in the Muslim Arab population. Based on the results of the review, there are seven distinct aspects of faith healing. These include the characterist

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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'Mad', bad or Muslim? The UK's Vulnerability Support Hubs and the nexus of mental health, counterterrorism and racism.

The UK government's 'Prevent' counter-extremism policy was placed on a statutory footing in 2015, requiring specified authorities including NHS providers by law to work to 'prevent people being drawn into terrorism', leading to calls for a boycott on ethical grounds. Since 2016, mental health professionals have been embedded within counterterrorism police units in 'Vulnerability Support Hubs', to assist in the management of individuals referred to Prevent perceived to have vulnerabilities related to mental health. Drawing on data obtained through Freedom of Information requests, this paper examines these hubs in the context of Prevent's racial politics. It examines the pseudo-scientific concept of radicalization through the lens of racialization theory and explores the whitewashing and colourblindness endemic to most research and practice at the nexus of counterterrorism and mental healt…

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The association of religion with maternal and child health outcomes in South Asian countries.

Objective: Theological beliefs play an important role in cultural norms and could impact women's prenatal and postpartum decisions in South Asia, which has a high burden of disease in children and pregnant women. The aim of this study is to identify any associations religion may have in affecting a woman's decision-making ability, and how that in turn affects maternal and child health, at a group level in multiple South Asian countries. Study design: Cross-sectional study utilizing secondary data analysis. Methods: We used Demographic and Health Surveys (DHS) between 2014 and 2018 in Afghanistan, Bangladesh, India, Maldives, Myanmar, Nepal, and Pakistan. Not every country's survey asked about religion, so we imputed these results based on Census data. We assessed maternal and child health through a composite coverage index (CCI), which accounts for family planning, attendance of a skille…

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Predicting rejection attitudes toward utilizing formal mental health services in Muslim women in the US: Results from the Muslims' perceptions and attitudes to mental health study.

Background: The underutilization of mental health services is a recognized problem for the growing number of Muslims living in the West. Despite their unique mental health risk factors and the pivotal role they play in determining mental health discourse in their families and in society, Muslim women in particular have not received sufficient study. Aim: To help remedy this research gap, we examined factors that may impact the rejection attitudes of Muslim women toward professional mental health care using the first psychometrically validated scale of its kind; the M-PAMH (Muslims' Perceptions and Attitudes to Mental Health). Methods: A total of 1,222 Muslim women responded to questions about their cultural and religious beliefs about mental health, stigma associated with mental health, and familiarity with formal mental health services in an anonymous online survey. Results: Hierarchica…

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[Spirituality and care in the Muslim tradition].

Spirituality in health care in the sense of the Muslim tradition requires inspiration from The Medicine of the Prophet, written by Jalâl ad-Din as-Suyûtî in the 15th century. A work in line with the principles of the Hippocratic oath. It consists in restoring, preserving or promoting health in all its elements, physical and mental, individual and social.

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Improving Recruitment for Mental Health Research in Muslim American Women : Research Recruitment in Muslim American Women.

This study determines the methods for improving recruitment of Muslim American women in mental health research. Studying this minority population in more depth will reduce their suffering from mental illness. A 40-item survey, along with cover letter, was hosted on the Stanford University website and sent via email to organizations known to have large Muslim American women populations. Although approximately 200-300 responses were hoped for, an unexpected total of 1279 women completed the survey within days. The effectiveness of this survey was attributed to multiple factors: ease of an online survey, privacy afforded through an anonymous survey, trust in the PI, the survey being hosted by a reputable university and understanding the importance of mental health research. It is important to continue improving methods to recruit the minority Muslim American women population for studies.

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Psychotheraputic Dimensions of an Islamic-Sufi-Based Rehabilitation Center: A Case Study.

Due to limited professional mental health facilities in Indonesia, traditional and faith-based mental health care is essential to provide an alternative treatment. This study explored the therapeutic aspects of treatment at Pesantren Tetirah Dhikr (PTD), an Islamic-Sufi-based rehabilitation center for people with mental illness and drug addiction in Yogyakarta, Indonesia. We employed a case-study method to understand the process of therapy and the theoretical ideas behind the practice. We conducted interviews with the Kyai (head of PTD), his assistants, and sixteen patients (called santri). The results of a thematic analysis revealed that the practice of dhikr was the essential therapeutic component for improving the participants' mental health. From an Islamic psychological perspective, the process of therapy at PTD was comparable with the process of purification of the soul in Sufism. …

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Religiously Conditioned Health Behaviors within Selected Religious Traditions.

Background: Health is a value of paramount importance for human existence. It has a special place in every religious system, both on the doctrinal and practical levels. Most religions view health as a priority value to be cared for, and require followers of individual religious groups to take care of their physical and mental health, and to maintain a balance between body and spirit. The aim of the study was to verify whether the level of religious commitment significantly influences health behaviors and whether in selected religions the faithful have a different approach to health behaviors. Methods: This cross-sectional study was conducted on a group of 296 people-118 Seventh-day Adventists (SDA), 134 Catholics, and 14 Jews living in southern Poland, and 31 Muslims living in southern and north-eastern Poland. The following research tools were used as part of the diagnostic survey metho…

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Factors associated with modern contraceptive demands satisfied among currently married/in-union women of reproductive age in Ethiopia: a multilevel analysis of the 2016 Demographic and Health Survey.

Objectives: Regardless of the local and international initiatives, excluding exempting services, demand satisfied for contraceptives remains low in Ethiopia. This circumstance is supposed to be attributed to different level factors; however, most were not well addressed in the previous studies. Therefore, this study aimed at assessing the magnitude and individual, household and community-level factors associated with demand satisfied for modern contraceptive (DSFMC) methods among married/in-union women of reproductive age. Design: Cross-sectional study. Setting: A community-based study across the country. Participants: Randomly selected 9126 married/in-union women had participated using a structured questionnaire. Outcome: DSFMC methods among married/in-union women of reproductive age. Results: DSFMC methods in Ethiopia was 39.5% (95% CI 38.5% to 40.5%). Women aged 35-49 years (adjusted …

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Role of religiosity, optimism, demographic characteristics and mental health problems among cancer patients.

Objective: To investigate the role of religiosity, optimism, depression, death anxiety and differences in demographic characteristics among cancer patients. Methods: The cross-sectional study was conducted from July 2018 to July 2019 in three different hospitals of Lahore and Faisalabad, Pakistan, and comprised patients with diagnosed stage 1 and 2 cancer. Non-cancer subjects were enrolled as the control group. Data was collected using the Short Muslim Practice and Brief Scale, the Siddiqui-Shah Depression Scale, Death Anxiety Scale and the revised version of Life Orientation Test. One-way analysis of variance and other tests were used for data analyses. Results: Of the 400 subjects, 200(50%) each were cases and controls. Among the cases, 100(50%) each were males and females. There was a significant difference between cancer and non-cancer subjects on the variables of religiosity, optimi…

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Health Care Utilization Before and After the "Muslim Ban" Executive Order Among People Born in Muslim-Majority Countries and Living in the US.

Importance: The health effects of restrictive immigration and refugee policies targeting individuals from Muslim-majority countries are largely unknown. Objective: To analyze whether President Trump's 2017 executive order 13769, "Protecting the Nation from Foreign Terrorist Entry into the United States" (known as the "Muslim ban" executive order) was associated with changes in health care utilization by people born in targeted nations living in the US. Design, setting, and participants: This retrospective cohort study included adult patients treated at Minneapolis-St. Paul HealthPartners primary care clinics or emergency departments (EDs) between January 1, 2016, and December 31, 2017. Patients were categorized as (1) born in Muslim ban-targeted nations, (2) born in Muslim-majority nations not listed in the executive order, or (3) non-Latinx and born in the US. Data were analyzed from Oc…

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"My Existence is not Haram": Intersectional Lives in LGBTQ Muslims Living in Canada.

Little is known about the lived experiences of Lesbian, Gay, Bisexual, Transgendered and Queer (LGBTQ) Muslims living in Canada. Using an intersectional theoretical perspective and a qualitative methodology, this paper examines key themes emerging in the stories of six LGBTQ Muslim women and men living in Canada. The key themes emerging in this research were the tension between perceived family obligations and religious values, the ambiguous relationship with Islam, and coping with mental health issues. The research points to the importance of understanding such experiences as occurring in a matrix of identities and processes, as postulated by intersectionality theory.

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Belief Salience, Religious Activities, Frequency of Prayer Offering, Religious Offering Preference and Mental Health: A Study of Religiosity Among Muslim Students.

To investigate role of belief salience, participation in religious activities, religious offering preference and prayer offering positively predicts mental health among university students. It is a cross-sectional research design carried out in International Islamic University Islamabad, February 2018 to August 2018. Demographic variables were assessed by collecting information about age, education, marital status, family income and socioeconomic status. Mental Health Inventory-38 was used to measure mental health of the students, and in order to measure religiosity, Religiosity Measure Scale tapping belief salience, religious activities, frequency of prayer offering and religious offering preference was used. The results of the present study were analyzed through SPSS 21v. For computation of the findings, regression analysis and t test were applied. Study found that involvement in relig…

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This Being is a Guest House: Embracing Humility, Liberation & Strengths in Therapy with Sexual and Gender Diverse Muslims.

The complexity of the lives of sexual and gender diverse Muslims within the United States calls for mental health providers to own our power and privilege. Embracing cultural humility in service of aligning ourselves with liberation psychology, we call for an intersectionally informed, strengths-based approach to empowering/affirming clients whose diverse religious experiences intersect with their experiences of marginalization as sexual and gender diverse (SGD) Muslims. Drawing on extant personal narratives around mental health and therapy of this population, the authors offer critical reflections, processes and opportunities for clinicians to take responsibility in honoring the diverse journeys and experiences of SGD Muslims in serving them in journeys of healing.

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Searching for Significance During a Pandemic: A Muslim Perspective.

The authors in this article seek to describe the importance of keeping one's beliefs and spiritual practices alive during the COVID-19 pandemic from a Muslim perspective, and it considers this challenge in light of the theory of religious coping and the growing literature on the benefits of mindfulness. It provides nurses and other healthcare providers a view into the beliefs and practices of a Muslim-American family and shows how faith practices can help people not only cope but grow in difficult times. Implications for nursing and healthcare are discussed.

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Understanding the beliefs and attitudes towards mental health problems held by Muslim communities and acceptability of cognitive behavioural therapy as a treatment: systematic review and thematic synthesis protocol.

Introduction: Many barriers prevent Muslims' accessing mental health services, the aim of this systematic review is to gain an understanding regarding these barriers and consider how they vary across different Muslim communities resident in different countries. Methods and analysis: Systematic review of PubMed/MEDLINE, CINAHL, PsycINFO, Ovid MEDLINE, Embase and Index Islamicus databases for studies published in English in addition to the Saudi Digital Library for studies published in Arabic. The review will include quantitative, qualitative and mixed methods studies published in peer-review journals since 1980. Methodological quality and risk of bias of included papers will be critically appraised independently according to the Mixed Methods Appraisal Tool. Thematic synthesis will be used to extract outcome and analyse data from studies included in the review. Ethics and dissemination: T…

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Evaluation of Religious Coping in Tunisian Muslim Women with Newly Diagnosed Breast Cancer.

Studies evaluating religious coping in Arab-Muslim populations are few. We aimed to evaluate religiosity and religious coping in a sample of breast cancer women, and to analyze the association between religiosity, religious coping, depression, anxiety, cancer clinical data, and sociodemographic data in our patients. A cross-sectional and descriptive study was conducted over a 4-month period in 61 newly diagnosed breast cancer women. We used the following scales: The Depression Anxiety Stress Scales (DASS-21), the Arabic-Brief Religious Coping Scale (A-BRCS) and the Arabic Religiosity Scale. The majority of participants (98.4%) had a moderate to high level of religiosity. A weak correlation was found between religious coping scores and stress, depression, and anxiety scores. Our patients had high scores of positive religious coping, with a mean score of 26.13 out of 28 and used more posit…

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Recollections of Childhood Sexual Abuse: Complexities of Religious Coping and Muslim Religious and Psychological Adjustment in Afghanistan.

Religious coping is a double-edged sword. Clarification of the psychological benefits for positive religious coping requires statistical controls for negative religious coping and vice versa. This study sought to further explore the complexities of Muslim religious coping by extending the analysis to Afghans who coped with the sufferings associated with recollections of childhood and adolescent sexual abuse. Two hundred Dari Persian-speaking Afghan university students (122 identified having experience of childhood sexual abuse) self-reported on variables that measure religious orientation, religious coping, Muslim experiential religiousness, mental health, and child abuse. Results showed that negative religious coping interfered with the possibly beneficial effects of positive religious coping on mental health and child abuse. After controlling for negative religious coping, the associat…

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Impact of perceived discrimination on depression and anxiety among Muslim college students: The role of acculturative stress, religious support, and Muslim identity.

In the United States, Muslims have increasingly been the targets of discrimination. While prior research suggests that increased perceived discrimination is associated with elevated depression and anxiety symptoms in this population, no existing studies have explored whether this relationship is mediated by acculturative stress, and few have examined potential moderating factors. This study aimed to investigate whether acculturative stress mediates the relationship between perceived discrimination and depression and anxiety symptoms, as well as examine the moderating roles of Muslim identity and religious support. Participants included 205 Muslim college students, who completed an online survey. Findings revealed that the indirect effect of perceived discrimination on depression and anxiety symptoms via acculturative stress was statistically significant. In addition, religious support em…

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Clinical Ethics from the Islamic Perspective : A qualitative study exploring the views of Jordanian doctors.

Like other Arab countries, Jordan must find ways of responding to the rapid processes of change affecting many aspects of social life. This is particularly urgent in healthcare, where social and technical change is often manifested in tensions about ethical decision-making in the clinic. To explore the attitudes, beliefs and concerns relating to ethical decision-making among health professionals in Jordanian hospitals, a qualitative study was conducted involving face-to-face interviews with medical personnel in four hospitals in Amman, the capital of Jordan. Data were analysed thematically in relation to a pre-existing set of ethical categories. Interviews were conducted with thirty-eight doctors covering most medical specialities. Five major themes emerged from the interviews: ethical awareness, ethical issues, the impact of religion on ethical decision-making, practical and theoretical…

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Fasting and fasting-mimicking treatment activate SIRT1/LXRα and alleviate diabetes-induced systemic and microvascular dysfunction.

Aims/hypothesis: Homo sapiens evolved under conditions of intermittent food availability and prolonged fasting between meals. Periods of fasting are important for recovery from meal-induced oxidative and metabolic stress, and tissue repair. Constant high energy-density food availability in present-day society contributes to the pathogenesis of chronic diseases, including diabetes and its complications, with intermittent fasting (IF) and energy restriction shown to improve metabolic health. We have previously demonstrated that IF prevents the development of diabetic retinopathy in a mouse model of type 2 diabetes (db/db); however the mechanisms of fasting-induced health benefits and fasting-induced risks for individuals with diabetes remain largely unknown. Sirtuin 1 (SIRT1), a nutrient-sensing deacetylase, is downregulated in diabetes. In this study, the effect of SIRT1 stimulation by IF…

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Hijab No More: A Phenomenological Study.

The consumption of Islamic products has been discussed quite extensively in many studies, yet the opposite case which is the dissociation from Islamic products is rarely discussed. This study aims to investigate the phenomena in which Muslim women who were raised with conservative values at home countries choose to dissociate from hijab when they live in the western countries. Moreover, they become activists who discourage other Muslim women from wearing hijab. This study adopts a phenomenological research design. The results suggest that hijab dissociation is a form of compensatory mechanism aimed at minimizing self-discrepancy, restoring self-esteem, gaining personal control, reducing perceived alienation and coping with psychological trauma. This study contributes to the theoretical gap in compensatory consumption literature by linking the theory with the non-consumption of religious …

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Religiosity as a predictor of mental health in Egyptian teenagers in preparatory and secondary school.

Background: There have been few studies of religiosity in adolescents and even fewer in Muslim cultures. Aims: The present study investigated the associations of religiosity with subjective well-being (WB, and mental and physical health) using samples of Egyptian children and adolescents. Method: Samples of Egyptian preparatory school children and secondary school children were administered questions concerning religiosity, mental and physical health and satisfaction with life. Results: In study 1, boys obtained significantly higher mean scores than girls did on the self-rating scales of religiosity, mental health, physical health and satisfaction with life. In study 2, boys obtained significantly higher mean scores on the Arabic Scale of Mental Health and the self-rating scales of physical health and happiness. All the Pearson correlation coefficients between religiosity, WB and health …

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Muslim Travelers' Inconvenient Tourism Experience and Self-Rated Mental Health at a Non-Islamic Country: Exploring Gender and Age Differences.

This research examined international Muslim travelers' intention formation of a non-Islamic country. Our proposed theoretical framework encompassing inconvenient tourism experience, mental health, hedonic value experience, and satisfaction included a sufficient level of predictive power for intent. These variables played a vital role in increasing intention, whereas an inconvenient tourism experience decreases self-rated mental health and hedonic value. Our result also provided meaningful information that boosting Muslim travelers' mental health, hedonic experience, and satisfaction is essential for minimizing the effect of the inconvenient tourism experience. In addition, gender and age have been shown to play a moderating role in affecting behavioral intention.

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Post-traumatic Stress Disorder and Post-traumatic Growth Among Muslim CPR Survivors.

The present study was conducted to compare post-traumatic growth (PTG) and post-traumatic stress (PTSD) in CPR survivors in Shia and Sunni. In a cross-sectional study, the results showed that the mean score of PTSD in Sunni (n = 74) was more than that of Shia (n = 89). There was no difference between Shia and Sunni in the mean score of PTG. Regarding the useful role of religion on PTG, the use of religious coping strategies in post-traumatic life-threatening situations can be helpful. It is recommended that further studies be conducted on the cultural, social, and psychological factors affecting PTG and PTSD in different societies.

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