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

Attitudes and beliefs about deceased organ donation in the Arabic-speaking community in Australia: a focus group study.

Objectives: To describe the beliefs and attitudes to organ donation in the Arabic-speaking community. Design: Arabic-speaking participants were purposively recruited to participate in 6 focus groups. Transcripts were analysed thematically. Participants: 53 participants, aged 19-77 years, and originating from 8 countries, participated in 1 of 6 focus groups. Participants identified as Christian (73%), Islam (26%), Buddhist (2%) or did not identify with any religion (2%). Results: 6 themes (with subthemes) were identified; religious conviction; invisibility of organ donation; medical suspicion; owning the decision; and reciprocal benefit. Conclusions: Although organ donation is considered a generous life-saving 'gift', representative members of the Arabic-speaking community in Australia were unfamiliar with, unnerved by and sceptical about the donation process. Making positive decisions ab…

matched on Islam (mesh)

Investigating the Islamic Perspective on Homosexuality.

In his 2006 article in the Journal of the Islamic Medical Association of North America (JIMA), Dr. Ahmed qualified the predominant psychiatric view on homosexuality by recourse to opinions prevalent within reparative therapy circles. Conservative Muslim thinkers, online counselors, and other professionals continue to hold opinions similar to those delineated by Dr. Ahmed in his journal article. We use his article as a focal point to critique the general opinions upheld by conservative Muslim thinkers by alluding to the harms associated with reparative therapy and by rejecting the unreasonable prescription of permanent celibacy. We critique Dr. Ahmed's association of homosexuality with mental health issues, fatal diseases, alcoholism, and illicit sexual intercourse. Investigating the Muslim tradition, we encourage conservative Muslim leaders to facilitate Muslim gays and lesbians in their…

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Depression among Low-Income Female Muslim Uyghur and Kazakh Informal Caregivers of Disabled Elders in Far Western China: Influence on the Caregivers' Burden and the Disabled Elders' Quality of Life.

Background: Paying attention to and improving the mental health of the informal caregivers of disabled elders has become a global public health priority. This study focused on low-income female Uyghur and Kazakh informal caregivers of disabled elders residing in China's far west. It investigated the prevalence of and the major related factors of depressive emotion. Methods: A cross-sectional study was performed from September 2013 to January 2014 in Shawan Prefectures, Tuokexun Prefectures, Bole Prefecture and Urumchi city. Shawan Prefecture has the highest proportion of Kazakhs, whereas Tuokexun Prefectures, Bole Prefecture and Urumchi city have the highest proportion of Uyghurs in Muslim ethnic Uygur and Kazakh communities. Xinjiang Uyghur Autonomous Region is located in remote western China; this area is approximately 3,105 km (1,929 miles) away from Beijing. A total of 444 female Uyg…

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Understanding medication adherence among patients of Turkish descent with type 2 diabetes: a qualitative study.

Objectives: To explore perspectives of Turkish migrants with type 2 diabetes mellitus (T2DM) on adherence to oral hypoglycaemic agents (OHA). Design: In-depth interviews with 21 T2DM patients of Turkish descent recruited from primary care and community sources in Ghent, Belgium, using a theoretical sampling procedure. Analysis was guided by a grounded theory approach, using Nvivo 8. Results: Respondents reported a multitude of barriers and facilitators of adherence to OHA. Some of these barriers are distinctive for T2DM patients of Turkish descent. Respondents' causal beliefs about stress and the Belgian climate often led to non-adherence during less stressful periods, like summer holidays in Turkey. Some respondents adjusted their medication use to food intake or during Ramadan fasting. Concerns about OHA were the main reason for the widespread use of herbal medicine in this sample. The…

matched on Fasting (mesh), Hypoglycemic Agents (mesh)

Predictive Risk Factors for Fear of Hypoglycemia and Anxiety-Related Emotional Disorders among Adolescents with Type 1 Diabetes.

Objective: To explore the fear of hypoglycemia (FOH) and anxiety-related emotional disorders and their risk factors among adolescents with type 1 diabetes mellitus (T1DM). Subjects and methods: A cross-sectional study was conducted among 187 adolescents (aged 13-18 years; 92 males, 95 females) with T1DM at the Diabetes Treatment Center, Prince Sultan Military Medical City, Riyadh, Saudi Arabia, from June 2013 to February 2014. The participants were interviewed using FOH and Screen for Child Anxiety-Related Disorders (SCARED) scales. Results: Females had significantly higher scores on all FOH and SCARED subscales compared to males. The mean scores for many subscales of FOH and SCARED were higher in the older age group (16-18 years), in those under multiple-dose injection (MDI) treatment (compared with the insulin pump treatment), and in those with a longer duration of T1DM. Similarly, sig…

matched on Hypoglycemia (mesh), Saudi Arabia (mesh)

Using cognitive behaviour therapy with South Asian Muslims: Findings from the culturally sensitive CBT project.

It has been suggested that cognitive behaviour therapy (CBT) needs adaptation for it to be effective for patients from collectivistic cultures, as currently CBT is underpinned by individualistic values. In prior studies we have demonstrated that CBT could be adapted for Pakistani patients in Southampton, UK, and for local populations in Pakistan. Findings from these studies suggest that CBT can be adapted for patients from collectivistic cultures using a series of steps. In this paper we focus on these steps, and the process of adapting CBT for specific groups. The adaptation process should focus on three major areas of therapy, rather than simple translation of therapy manuals. These include (1) awareness of relevant cultural issues and preparation for therapy, (2) assessment and engagement, and (3) adjustments in therapy. We also discuss the best practice guidelines that evolved from t…

matched on Islam (mesh)

Dynamics of resilience in forced migration: a 1-year follow-up study of longitudinal associations with mental health in a conflict-affected, ethnic Muslim population.

Objective: The concept of 'resilience' is of increasing interest in studies of mental health in populations facing adversity. However, lack of longitudinal data on the dynamics of resilience and non-usage of resilience-specific measurements have prevented a better understanding of resilience-mental health interactions. Hence, the present study was conducted to investigate the stability of levels of resilience and its associations with sociodemographic and mental health exposures in a conflict-affected internal-migrant population in Sri Lanka. Design: A prospective follow-up study of 1 year. Setting: Puttalam district of North Western province in postconflict Sri Lanka (baseline in 2011, follow-up in 2012). Participants: An ethnic Muslim population internally displaced 20 years ago (in 1990) from Northern Sri Lanka, aged 18 or above and currently in the process of return migration. Measur…

matched on Islam (mesh)

Why Muslim women in Northern Ghana do not use skilled maternal healthcare services at health facilities: a qualitative study.

Background: Muslim women are one sub-population in Ghana among whom the rate of skilled maternal health services accessibility and utilisation is very low. However, there are no studies in Ghana that explore the maternity needs and care experiences of Muslim women, and why they do not utilise maternal healthcare services at health facilities. The purpose of this paper is to explore the maternity healthcare needs and care experiences of Muslim women and the barriers to accessing and using maternal health services. Methods: Qualitative research was conducted with 94 Muslim women in three communities in northern Ghana between November 2011 and May 2012. Data were analysed using the Attride-Stirling's thematic network analysis framework. Results: Findings suggest that although Muslim women do want to receive skilled care in a health facility, they often experience difficulties with accessing…

matched on Islam (mesh)

Religious practices in cross-cultural contexts: Indonesian male science students' adjustment in Taiwan.

Since the terrorist attacks of September 11, 2001, little is known about how Muslims, as a minority group, cope with the challenges associated with engaging their religious practices in a predominantly non-Islamic context. This study aims to investigate how international Muslim science students dealt with the difficulties they faced in their religious practices in a foreign context, and specifically in their research laboratories and in the wider Taiwanese society with its pluralistic spiritual beliefs. Fourteen male Muslim graduate students from Indonesia were recruited to participate in a qualitative interview. In terms of conventional content analysis, their adjustment issues were related to their religious issues, including gender roles both inside and outside of the laboratory, inconvenient practices relating to prayer needs, and eating halal foods and having to face social discrimi…

matched on Islam (mesh)

Trick or treat? Muslim Thangals, psychologisation and pragmatic realism in northern Kerala, India.

Thangals are an endogamous community in Kerala, India, of Yemeni heritage who claim direct descent from the Prophet Muhammad's family. Due to their sacrosanct status, many thangals work as religious healers and thus are part of the informal mental health care system in Northern Kerala. Using the case of one thangal healer as an illustration of the many ritual healers in Kerala who engage the modern discourse of psychology in their practices, I argue that the psychologisation of ritual healing is part of a wider trend: the increasing rationalisation and scientification of traditional medical practices, whereby an increasing number of traditional healers negotiate science, modernity and religion and position their practice within these contested fields. Based on the analysis of this thangal's healing practice in the local context of Northern Kerala, I further argue that in order to underst…

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Constructions and experiences of sexual health among young, heterosexual, unmarried Muslim women immigrants in Australia.

Minority ethnic immigrant women are frequently vulnerable to poor sexual health outcomes, due to poor use of sexual health services, lack of knowledge and social stigma associated with the discussion of sexuality. This paper explores the sexual health accounts provided by a group of young, unmarried heterosexual Muslim women immigrants residing and studying in Sydney, an under-researched group in the Australian context. Ten semi-structured interviews were conducted, focusing on sex before marriage, spouse selection and contraceptive use. Feminist discourse analysis identified 'purity versus corruption' as the primary construction of women's sexuality, where women positioned their sexual behaviour as that of purity and uninvolvement or corruption through unwedded participation. The subthemes 'maintaining ignorance and naivety', 'remaining virginal', 'sex segregation' and 'the fallen woman…

matched on Islam (mesh)

Gender: shaping personality, lives and health of women in Pakistan.

Background: Gender norms determine the status of Pakistani women that influence their life including health. In Pakistan, the relationship between gender norms and health of women is crucial yet complex demanding further analysis. This paper: determines the reasons for reiteration of gender roles; describes the societal processes and mechanisms that reproduce and reinforce them; and identifies their repercussions on women's personality, lives and health especially reproductive health. Methods: As part of a six-country study titled 'Women's Empowerment in Muslim Contexts', semi-structured group discussions (n = 30) were conducted with women (n = 250) who were selected through snowballing from different age, ethnic and socio-economic categories. Discussion guidelines were used to collect participant's perceptions about Pakistani women's: characteristics, powers, aspirations, needs and resp…

matched on Islam (mesh)

Risk of cardiac arrhythmias during hypoglycemia in patients with type 2 diabetes and cardiovascular risk.

Recent trials of intensive glycemic control suggest a possible link between hypoglycemia and excess cardiovascular mortality in patients with type 2 diabetes. Hypoglycemia might cause arrhythmias through effects on cardiac repolarization and changes in cardiac autonomic activity. Our aim was to study the risk of arrhythmias during spontaneous hypoglycemia in type 2 diabetic patients with cardiovascular risk. Twenty-five insulin-treated patients with type 2 diabetes and a history of cardiovascular disease or two or more risk factors underwent simultaneous continuous interstitial glucose and ambulatory electrocardiogram monitoring. Frequency of arrhythmias, heart rate variability, and markers of cardiac repolarization were compared between hypoglycemia and euglycemia and between hyperglycemia and euglycemia matched for time of day. There were 134 h of recording at hypoglycemia, 65 h at hyp…

matched on Hypoglycemia (mesh), Hypoglycemic Agents (mesh)

Religious and cultural aspects of psychotherapy in Muslim patients from tradition-oriented societies.

Patients from collective cultures with a tradition-bound Islamic cultural background (e.g. people from the Middle East and some Far-East countries such Pakistan and Indonesia), have a different perception of disease and different conceptions of healing, which up till now have not been sufficiently appreciated in modern multimodal therapeutic approaches and health management. Taking patients' value systems into consideration in a culture-sensitive way, with reference to their notions of magic, healing ceremonies and religious rituals and especially patterns of relations and experience in the treatment of psychological diseases in medical psychotherapeutic work, with due regard to scientific psychotherapeutic standards, can be used as an intercultural resource and lead to establishing partnership-like relationships between patients and therapists.

matched on Islam (mesh)

Perceptions of mental illness among Muslim general practitioners in South Africa.

Background: Mental health literacy on the part of medical practitioners is an important component of mental healthcare. General practitioners (GPs) are typically the first doctors consulted by a person who is ill. Exploration of their perceptions regarding mental illness, aetiological issues and treatment is important. Objective: To investigate perceptions of mental illness in a sample of ten South African Muslim GPs (five male, five female) in the Lenasia area (Johannesburg, South Africa). Methods: Using a qualitative approach, semi-structured interviews were conducted with each GP. The questionnaire encompassed 37 questions relating to the context in which the GPs practised, perceptions of mental illness, understanding of religion and culture, and treatment of mental illness (including aspects of spiritual illness). Thematic content analysis was used to analyse the data. Results: Six d…

matched on Islam (mesh)

Religious faith and psychosocial adaptation among stroke patients in Kuwait: a mixed method study.

Religious faith is central to life for Muslim patients in Kuwait, so it may influence adaptation and rehabilitation. This study explored quantitative associations among religious faith, self-efficacy, and life satisfaction in 40 female stroke patients and explored the influence of religion within stroke rehabilitation through qualitative interviews with 12 health professionals. The quantitative measure of religious faith did not relate to life satisfaction or self-efficacy in stroke patients. However, the health professionals described religious coping as influencing adaptation post-stroke. Fatalistic beliefs were thought to have mixed influences on rehabilitation. Measuring religious faith among Muslims through a standardized scale is debated. The qualitative accounts suggest that religious beliefs need to be acknowledged in stroke rehabilitation in Kuwait.

matched on Islam (mesh)

"Satan has afflicted me!" Jinn-possession and mental illness in the Qur'an.

Mental health stigma in Muslim communities may be partly due to a commonly held belief among some Muslims about the supernatural causes of mental illness (i.e. jinn-possession brought on by one's sinful life). A thematic analysis was carried out on four English translations and the Arabic text of the Qur'an to explore whether the connection between jinn-possession and insanity exists within the Muslim holy book. No connection between spirit-possession and madness or mental illness was found. Pagans taunted and labelled people as jinn-possessed only to ostracize and scapegoat. Linking the labelling of people as jinn-possession to a pagan practice may be used to educate Muslims, so they can reassess their community's stigma towards the mentally ill.

matched on Islam (mesh)

Dimensions of religiousness and cancer screening behaviors among church-going Latinas.

Churches are a promising setting through which to reach Latinas with cancer control efforts. A better understanding of the dimensions of religiousness that impact health behaviors could inform efforts to tailor cancer control programs for this setting. The purpose of this study was to explore relationships between dimensions of religiousness with adherence to cancer screening recommendations among church-going Latinas. Female Spanish-speaking members, aged 18 and older from a Baptist church in Boston, Massachusetts (N = 78), were interviewed about cancer screening behaviors and dimensions of religiousness. We examined adherence to individual cancer screening tests (mammography, Pap test, and colonoscopy), as well as adherence to all screening tests for which participants were age-eligible. Dimensions of religiousness assessed included church participation, religious support, active and p…

matched on Early Detection of Cancer (mesh), Religion and Medicine (mesh)

Overweight and obesity among low-income Muslim Uyghur women in far western China: correlations of body mass index with blood lipids and implications in preventive public health.

Background: The pandemic of obesity is a global public health concern. Most studies on obesity are skewed toward high-income and urban settings and few covers low-income populations. This study focused on the prevalence of overweight and obesity and their correlations with blood lipids/metabolites/enzymes (bio-indicators) in a rural community typical of low-income in remote western China. Methods: This study was performed in a Muslim ethnic Uyghur rural community in Kashi Prefecture of Xinjiang, about 4,407 km (2,739 miles) away from Beijing. Body mass index (BMI) and major blood bio-indicators (25 total items) were measured and demographic information was collected from 1,733 eligible healthy women aged 21 to 71 yrs, of whom 1,452 had complete data for analysis. More than 92% of the women lived on US$1.00/day or less. According to the Chinese criteria, overweight and obesity were define…

matched on Islam (mesh)

Women's household decision-making autonomy and contraceptive behavior among Bangladeshi women.

Background: Women's autonomy is a potentially important but less studied indicator of using contraception among women as well as ability to control their fertility. This study explores women's decision-making autonomy as a potential indicator of the use of contraception in Bangladesh. Methods: This cross-sectional study utilizes data from the Bangladesh Demographic Health Survey (BDHS) 2007. Information of 8456 currently married and non-pregnant women aged 15-40 years are analyzed to meet up the objective of this study. Results: The mean age of the respondents is 27.19 years and majority of the respondents are from rural areas (62.7%) and also Muslim (90.2%). A large number of women (26.1%) and their husbands (29.0%) have no education and 27.2% respondents were working at the time of interview. The mean number of living children is 2.14. 48.9% of the respondents are currently using a mod…

matched on Islam (mesh)

Experiences in occupational therapy with Afghan clients in Australia.

Background/aim: With a steady increase of refugees arriving in Australia from Afghanistan coupled with reports that prevalence of mental illness amongst Afghan refugees in South-East Melbourne is particularly high, mental health providers will need to acquire cultural competence to provide effective treatment. There is a dearth of literature on the subject of rehabilitation of Afghan psychiatric clients in the Australian context, providing the impetus for this article. To illustrate the impact of Afghan socio-cultural beliefs and attitudes on the implementation of occupational therapy and rehabilitation programmes in a mental health facility and adaptations to accommodate the needs of the clients and their families. Method: Two case vignettes of Afghan clients are presented to illustrate the variance in goals and expectations of the clients and their families to that of the occupational …

matched on Islam (mesh)

Coping with the 10th anniversary of 9/11: Muslim Americans' sadness, fear, and anger.

The events of 9/11 marked an increase in prejudice, discrimination, and other forms of unfair treatment toward Muslim Americans. We present a study that examined the emotions of Muslim Americans in the days preceding the ten-year 9/11 anniversary. We measured the antecedents (concerns) and consequences (coping) of sadness, fear, and anger. The 9/11 anniversary precipitated intense concerns with loss and discrimination, and intense feelings of sadness, fear, and anger. We measured three coping responses: rumination, avoidance of public places, and religious coping. Participants engaged in all three coping responses, with seeking solace in one's religion being the most frequent response. Moreover, emotions mediated the relationship between concerns and coping responses. Sadness accounted for the association between concern with loss and rumination. Fear explained the association between co…

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Attitudes of Islamic religious officials toward organ transplant and donation.

Background: The decision to donate organs is an essential step in the process prior to transplantation. Religious leaders play an important role in decision-making in Islamic countries. The aim of this study is to reveal the attitudes of Islamic religious officials toward organ donation and transplantation. Methods: The study group for this cross-sectional research consisted of 165 religious people. A questionnaire was provided to the study group, asking about socio-demographic features, behaviors, and attitudes toward organ donation. Results: Most of the religious leaders who responded (71.5%) believe that donation is appropriate according to Islamic beliefs. Only 51.5% of those surveyed indicated a willingness to donate, however. Only three of the officials had donor cards. More than half (57.6%) declared that people had asked them for advice and opinions on organ donation. Among the r…

matched on Islam (mesh)

Sex guilt and life satisfaction in Iranian-american women.

Although the experience of sex guilt has been considered among a variety of ethnic groups, the area has not yet been empirically explored among Iranian American women. The present study investigated the relationship between sexual self-schema (i.e., beliefs about the sexual aspects of oneself), acculturation, and sex guilt, and it further examined the association between sex guilt and life satisfaction in Iranian American women. A total of 65 Iranian American women, with a mean age of 31.3 years (SD = 11.7), completed five self-administered questionnaires. Findings indicated a significant inverse correlation between sexual self-schema and sex guilt. More specifically, women who endorsed negative self-views regarding their sexual self reported higher levels sex guilt. Results revealed that acculturation was unrelated to sex guilt, when the effect of being Muslim or non-Muslim was controll…

matched on Islam (mesh)

Spiritual well-being and quality of life in Iranian women with breast cancer undergoing radiation therapy.

Purpose: Psychological distress and morbidity are common consequences of diagnosis and treatment of breast cancer and associated with poor quality of life (QOL). Spiritual well-being is an important aspect of QOL, but little is known about the spiritual well-being and its relationship with QOL in patients of different cultures such as Iranian Muslim patients. The aim of this study was to investigate the association of QOL and spirituality among patients with breast cancer undergoing radiation therapy. Methods: This was a cross-sectional study which was conducted in the Breast Cancer Research Center of St. S. Al-Shohada Hospital, Isfahan, Iran. Spiritual well-being was measured using the Functional Assessment of Chronic Illness Therapy-Spiritual Well-Being Scale (FACIT-Sp12). The European Organisation for Research and Treatment of Cancer Quality of Life (EORTC QLQ-C30) and its supplementa…

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