Prayer and contemplative practice الصلاة والذكر

وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٰجِنَا وَذُرِّيَّٰتِنَا قُرَّةَ أَعۡيُنࣲ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا

those who pray, ‘Our Lord, give us joy in our spouses and offspring. Make us good examples to those who are aware of You’

وَقَالَ رَبُّكُمُ ٱدۡعُونِيٓ أَسۡتَجِبۡ لَكُمۡۚ إِنَّ ٱلَّذِينَ يَسۡتَكۡبِرُونَ عَنۡ عِبَادَتِي سَيَدۡخُلُونَ جَهَنَّمَ دَاخِرِينَ

Your Lord says, ‘Call on Me and I will answer you; those who are too proud to serve Me will enter Hell humiliated.’

ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتۡ قُلُوبُهُمۡ وَٱلصَّٰبِرِينَ عَلَىٰ مَآ أَصَابَهُمۡ وَٱلۡمُقِيمِي ٱلصَّلَوٰةِ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ

whose hearts fill with awe whenever God is mentioned, who endure whatever happens to them with patience, who keep up the prayer, who give to others out of Our provision to them

رِجَالࣱ لَّا تُلۡهِيهِمۡ تِجَٰرَةࣱ وَلَا بَيۡعٌ عَن ذِكۡرِ ٱللَّهِ وَإِقَامِ ٱلصَّلَوٰةِ وَإِيتَآءِ ٱلزَّكَوٰةِ يَخَافُونَ يَوۡمࣰ ا تَتَقَلَّبُ فِيهِ ٱلۡقُلُوبُ وَٱلۡأَبۡصَٰرُ

men who are not distracted, either by commerce or profit, from remembering God, keeping up the prayer, and paying the prescribed alms, fearing a day when hearts and eyes will turn over

ٱتۡلُ مَآ أُوحِيَ إِلَيۡكَ مِنَ ٱلۡكِتَٰبِ وَأَقِمِ ٱلصَّلَوٰةَۖ إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِۗ وَلَذِكۡرُ ٱللَّهِ أَكۡبَرُۗ وَٱللَّهُ يَعۡلَمُ مَا تَصۡنَعُونَ

[Prophet], recite what has been revealed to you of the Scripture; keep up the prayer: prayer restrains outrageous and unacceptable behaviour. Remembering God is greater: God knows everything you are doing

إِنَّمَا يُرِيدُ ٱلشَّيۡطَٰنُ أَن يُوقِعَ بَيۡنَكُمُ ٱلۡعَدَٰوَةَ وَٱلۡبَغۡضَآءَ فِي ٱلۡخَمۡرِ وَٱلۡمَيۡسِرِ وَيَصُدَّكُمۡ عَن ذِكۡرِ ٱللَّهِ وَعَنِ ٱلصَّلَوٰةِۖ فَهَلۡ أَنتُم مُّنتَهُونَ

With intoxicants and gambling, Satan seeks only to incite enmity and hatred among you, and to stop you remembering God and prayer. Will you not give them up

and those who say ‘Our Lord! Grant us in our spouses and our offspring read plural dhurriyyātinā or singular dhurriyyatinā a joyful sight for us so that we see them obedient to You and make us paragons of virtue for the God-fearing’.

And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity (72)And those who, when they are reminded of the Ayat of their Lord, fall not deaf and blind thereat (73)And those who say: "Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of those who have Taqwa. (74) More Attributes of the Servants of the Most Gracious These are further attributes of the servants of the Most Gracious. They do not bear witness to falsehood, including lies, immorality, disbelief, foul speech and false words. 'Amr bin Qays said, this refers to gatherings of sexual immorality. It was said that the Ayah, لَا يَشْهَدُونَ الزُّورَ (And those who do not bear witness to falsehood,) refers to giving false testimony, which means lying deliberately to someone else. It was recorded in the Two Sahihs t

And your Lord has said ‘Call on Me and I will respond to you in other words worship Me and I will reward you — judging this to be the meaning by what follows. Surely those who disdain to worship Me shall enter sa-yadkhulūna or passive sa-yudkhalūna ‘they shall be admitted into’ Hell utterly humiliated’ abased.

And your Lord said: "Call upon Me, I will answer you. Verily, those who scorn My worship they will surely enter Hell in humiliation! (60) The Command to call upon Allah By His grace and kindness, Allah encourages His servants to call upon Him, and He guarantees to respond. Sufyan Ath-Thawri used to say: "O You Who love most those who ask of You, and O You Who hate most those who do not ask of You, and there is no one like that apart from You, O Lord." This was recorded by Ibn Abi Hatim. Similarly; the poet said: "Allah hates not to be asked, and the son of Adam hates to be asked." Qatadah said that Ka'b Al-Ahbar said, "This Ummah has been given three things which were not given to any nation before, only to Prophets. When Allah sent a Prophet, He said to him, 'You are a witness over your nation.' But you have been made witnesses over mankind; it was said to the Prophets individually,

Men whom neither trade nor buying diverts from the remembrance of God. He does not say that they do not trade and they do not buy. He says, “whom neither trade nor buy- ing diverts from the remembrance of God.” If it is possible to combine the two, there is no objec- tion, but this is like something that cannot be done, except for the great ones, over whom affairs flow while they have been taken from them. This is the attribute of men whose outward occupation does not hold them back from remem- bering God. Their outwardness is with people while their inwardness is witnessing the names and attributes of the Real. They are men whose seeking is the equitable, whose remembrance is the evidence, and whose love is the path. In their eyes this world is small. They are men whose watch- word is the remembrance of God, whose blanket is God's love, whose place and settledness is the threshold of Go

Satan desires only to precipitate enmity and hatred between you through wine and games of chance when you partake of them because of the evil and discord that result therefrom; and to bar you by your being preoccupied with them from the remembrance of God and from prayer — He has specifically mentioned it prayer so as to magnify it. So will you then desist? from partaking of them? In other words Desist!

حَدَّثَنَا ابْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا ابْنُ عَجْلاَنَ، عَنِ الْقَعْقَاعِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ رَحِمَ اللَّهُ رَجُلاً قَامَ مِنَ اللَّيْلِ فَصَلَّى وَأَيْقَظَ امْرَأَتَهُ فَإِنْ أَبَتْ نَضَحَ فِي وَجْهِهَا الْمَاءَ رَحِمَ اللَّهُ امْرَأَةً قَامَتْ مِنَ اللَّيْلِ فَصَلَّتْ وَأَيْقَظَتْ زَوْجَهَا فَإِنْ أَبَى نَضَحَتْ فِي وَجْهِهِ الْمَاءَ ‏"‏ ‏.‏

Narrated AbuHurayrah: The Prophet (ﷺ) said: May Allah have mercy on a man who gets up at night and prays, and awakens his wife; if she refuses, he should sprinkle water on her face. May Allah have mercy on a woman who gets up at night and prays, and awakens her husband; if he refuses, she would sprinkle water on his face

حَدَّثَنَا ابْنُ كَثِيرٍ، حَدَّثَنَا سُفْيَانُ، عَنْ مِسْعَرٍ، عَنْ عَلِيِّ بْنِ الأَقْمَرِ، ح وَحَدَّثَنَا مُحَمَّدُ بْنُ حَاتِمِ بْنِ بَزِيعٍ، حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، عَنْ شَيْبَانَ، عَنِ الأَعْمَشِ، عَنْ عَلِيِّ بْنِ الأَقْمَرِ، - الْمَعْنَى - عَنِ الأَغَرِّ، عَنْ أَبِي سَعِيدٍ، وَأَبِي، هُرَيْرَةَ قَالاَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِذَا أَيْقَظَ الرَّجُلُ أَهْلَهُ مِنَ اللَّيْلِ فَصَلَّيَا أَوْ صَلَّى رَكْعَتَيْنِ جَمِيعًا كُتِبَا فِي الذَّاكِرِينَ وَالذَّاكِرَاتِ ‏"‏ ‏.‏ وَلَمْ يَرْفَعْهُ ابْنُ كَثِيرٍ وَلاَ ذَكَرَ أَبَا هُرَيْرَةَ جَعَلَهُ كَلاَمَ أَبِي سَعِيدٍ ‏.‏ قَالَ أَبُو دَاوُدَ رَوَاهُ ابْنُ مَهْدِيٍّ عَنْ سُفْيَانَ قَالَ وَأُرَاهُ ذَكَرَ أَبَا هُرَيْرَةَ ‏.‏ قَالَ أَبُو دَاوُدَ وَحَدِيثُ سُفْيَانَ مَوْقُوفٌ ‏.‏

Narrated AbuSa'id and AbuHurayrah: The Prophet (ﷺ) said: If a man awakens his wife at night, and then both pray or both offer two rak'ahs together, the (name of the )man will be recorded among those who mention the name of Allah, and the (name of the) woman will be recorded among those who mention the name of Allah. Ibn Kathir did not narrate this tradition as a statement of the Prophet (ﷺ), but he reported it as a statement of Abu Sa'id. Abu Dawud said: This tradition has been narrated by Ibn Mahdi from Sufyan and I think he mentioned the name of Sufyan. He also said: The tradition transmitted by Sufyan is a statement of the Companion (and not that of the Prophet)

حَدَّثَنَا مُحَمَّدُ بْنُ حَاتِمِ بْنِ بَزِيعٍ، حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، عَنْ شَيْبَانَ، عَنِ الأَعْمَشِ، عَنْ عَلِيِّ بْنِ الأَقْمَرِ، عَنِ الأَغَرِّ أَبِي مُسْلِمٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، وَأَبِي، هُرَيْرَةَ قَالاَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ مَنِ اسْتَيْقَظَ مِنَ اللَّيْلِ وَأَيْقَظَ امْرَأَتَهُ فَصَلَّيَا رَكْعَتَيْنِ جَمِيعًا كُتِبَا مِنَ الذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ ‏"‏ ‏.‏

Narrated AbuSa'id ; AbuHurayrah: The Prophet (ﷺ) said: When a man himself wakes at night and wakens his wife and they pray two rak'ahs together, they are recorded among the men and women who make much mention of Allah

أَخْبَرَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، قَالَ حَدَّثَنَا يَحْيَى، عَنِ ابْنِ عَجْلاَنَ، قَالَ حَدَّثَنِي الْقَعْقَاعُ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ رَحِمَ اللَّهُ رَجُلاً قَامَ مِنَ اللَّيْلِ فَصَلَّى ثُمَّ أَيْقَظَ امْرَأَتَهُ فَصَلَّتْ فَإِنْ أَبَتْ نَضَحَ فِي وَجْهِهَا الْمَاءَ وَرَحِمَ اللَّهُ امْرَأَةً قَامَتْ مِنَ اللَّيْلِ فَصَلَّتْ ثُمَّ أَيْقَظَتْ زَوْجَهَا فَصَلَّى فَإِنْ أَبَى نَضَحَتْ فِي وَجْهِهِ الْمَاءَ ‏"‏ ‏.‏

It was narrated that Abu Hurairah said:"The Messenger of Allah (ﷺ) said: 'May Allah (SWT) have mercy on a man who gets up at night and prays, then he wakes his wife and she prays, and if she refuses he sprinkles water in her face. And may Allah (SWT) have mercy on a woman who gets up at night and prays, then she wakes her husband and prays, and if he refuses she sprinkles water in his face

حَدَّثَنَا الْعَبَّاسُ بْنُ عُثْمَانَ الدِّمَشْقِيُّ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا شَيْبَانُ أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ عَلِيِّ بْنِ الأَقْمَرِ، عَنِ الأَغَرِّ، عَنْ أَبِي سَعِيدٍ، وَأَبِي، هُرَيْرَةَ عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ إِذَا اسْتَيْقَظَ الرَّجُلُ مِنَ اللَّيْلِ وَأَيْقَظَ امْرَأَتَهُ فَصَلَّيَا رَكْعَتَيْنِ كُتِبَا مِنَ الذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ ‏"‏ ‏.‏

It was narrated that Abu Sa’eed and Abu Hurairah said that the Prophet (ﷺ) said:‘When a man wakes up at night and wakes his wife, and they pray two Rak’ah, they will be recorded among the men and women who remember Allah much.”

حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ، حَدَّثَنَا إِسْحَاقُ بْنُ سُلَيْمَانَ، عَنْ مَالِكِ بْنِ أَنَسٍ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي عُبَيْدٍ، مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏"‏ يُسْتَجَابُ لأَحَدِكُمْ مَا لَمْ يَعْجَلْ ‏"‏ ‏.‏ قِيلَ وَكَيْفَ يَعْجَلُ يَا رَسُولَ اللَّهِ قَالَ ‏"‏ يَقُولُ قَدْ دَعَوْتُ اللَّهَ فَلَمْ يَسْتَجِبِ اللَّهُ لِي ‏"‏ ‏.‏

It was narrated from Abu Hurairah that :the Messenger of Allah (saas) said: "It is necessary that you do not become hasty." It was said: "What does being hasty mean, O Messenger of Allah?" He said: "When one says: 'I supplicated to Allah but Allah did not answer me

@QB@ الأول @QE@ أن يستعد لها يوم الخميس عزما عليها واستقبالا لفضلها فيشتغل بالدعاء والاستغفار والتسبيح بعد العصر يوم الخميس لأنها ساعة قوبلت بالساعة المبهمة في يوم الجمعة

والأفضل في أوقات السحر الإشتغال بالصلاة والقرآن والدعاء والذكر والإستغفار

واذا اجتمع مع الدعاء حضور القلب وجمعيته بكليته على المطلوب وصادف وقتا من أوقات الاجابة الستة وهي الثلث الاخير من الليل وعند الأذان وبين الأذان والاقامة وادبار الصلوات المكتوبات وعند صعود الامام يوم الجمعة على المنبر حتى تقضى الصلوة وآخر ساعة بعد العصر من ذلك اليوم وصادف خشوعا في القلب وانكسارا بين يدي الرب وذلاله وتضرعا ورقة واستقبل الداعي القبلة وكان على طهارة ورفع يديه إلى الله تعالى وبدأ بحمد الله والثناء عليه ثم ثنى بالصلوة على محمد عبده صلى الله عليه وسلم ثم قدم بين يدي حاجته التوبة والاستغفار ثم دخل على الله والح عليه في المسئلة وتملقه ودعاه رغبة ورهبة وتوسل اليه باسمائه وصفاته وتوحيده وقدم بين يدي دعائه صدقة فان هذا الدعاء لا يكاد يرد أبدا ولا سيما ان صادف الادعية التي أخبر النبي صلى الله عليه وسلم أنها مظنة الاجابة أو أنها متضمنة للأسم الأعظم فمنها ما في السنن وفي صحيح بن حبان من حديث عبد الله بن بريدة عن أبيه رسول الله صلى الله عليه وسلم سمع رجلا يقول اللهم إني أسالك باني أشهد أ

فهذا مقصود الصلاة على الميت وهو الدعاء له والاستغفار والشفاعة فيه

فلهذا كان هذا الدعاء سيد الإستغفار وهو متضمن لمحض العبودية فأي حسنة تبقى للبصير الصادق مع مشاهدته عيوب نفسه وعمله ومنة الله عليه فهذا الذي يعطيه نظره إلى نفسه ونقصه

الورد السابع: من اصفرار الشمس إلى أن تغرب، وهو وقت شريف. قال الحسن البصري رحمه الله: كانوا أشد تعظيما للعشي من أول النهار، فيستحب في هذا الوقت التسبيح والاستغفار خاصة.

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Religious-Tailoring of Mental Health Services in Ontario: A Qualitative Study Exploring Service User and Provider Recommendations.

Aims: This study aimed to explore the experiences of Muslim mental health service users and providers in Ontario, Canada. With a focus on understanding mental health service barriers and facilitators, the research also sought to identify service user and provider recommendations and highlight the capacity for addressing gaps within service utilization and delivery by adopting religious tailoring with the Muslim community. This was carried out through a CBPAR approach to conduct diverse focus groups with Muslim service users and service providers across Ontario, Canada. The results indicate mistrust towards Eurocentric models, cultural stigma, and insufficient provision of religiously and culturally congruent care significantly hinder engagement. Nevertheless, religious tailoring-incorporating elements such as Imams, faith-based counseling, and community-based interventions-emerges as an …

matched on Islam (mesh)

Post-traumatic growth and religious coping in Muslims exposed to the March 15 terror attacks in New Zealand: A cross-sectional study.

Objective: On March 15, 2019, a white supremacist attacked two mosques in Christchurch, New Zealand causing 51 deaths. The March 15 study was initiated to evaluate the mental health and wellbeing of the affected Muslim community. Given participants shared faith and reported growth through adversity, an evaluation of post-traumatic growth and religious coping was included. Methods: The March 15 study assessed sociodemographic and clinical factors 11-32 months after the shootings. The Post-Traumatic Growth Inventory and the Religious Coping Scale were administered. Descriptive statistics were used to report the presence of moderate-high post-traumatic growth. Bivariable analyses between Post-Traumatic Growth Inventory and potential predictor variables were undertaken. Measures that were significantly (p < 0.05) or marginally (p < 0.10) associated with post-traumatic growth were included in…

matched on Islam (mesh)

Relationship Between Attachment and Fear of Death: The Mediating Role of Religious Coping.

In this research, the link between attachment, religious coping, and fear of death were examined in a sample of 224 Turkish Muslim adults. Data were gathered by Experiences in Close Relationship Scale, Religious Coping Scale, and Multidimensional Mortality Awareness Measure. Positive religious coping was adversely related to avoidant and anxious attachments. When compared to anxious attachment, which was positively related to both negative religious coping and fear of death, avoidant attachment was not correlated with any of these variables. Fear of death correlated positively with negative religious coping. Furthermore, the link between anxious attachment and fear of death was partially mediated by negative religious coping. Findings imply that negative religious coping is important in the relationship between fear of death and anxious attachment.

matched on Islam (mesh)

Spiritual orientation and mental health: an SEM analysis of meaning and death attitudes as mediators in Turkish religious officials.

This study examines the relationships between spiritual orientation, meaning in life, attitudes towards death, and indicators of psychological health (depression, anxiety, and stress) among 348 Muslim religious officials in Turkey (28% female). Using structural equation modelling (SEM), the results showed that spiritual orientation directly and indirectly reduces psychological distress by enhancing personal meaning and fostering more accepting attitudes towards death. Results showed a moderate positive association between spiritual orientation and meaning in life, and weak but significant negative associations between meaning/attitudes towards death and psychological symptoms. As one of the first empirical studies to examine the mediating role of death attitudes in this population, the research highlights the theoretical relevance of existential frameworks such as logotherapy. The study …

matched on Islam (mesh)

Muslim considerations in seeking mental health help in California and Israel: a qualitative approach.

Background: Existing evidence indicates that Muslim minorities underutilize mental health services despite a pressing need. Employing the Theory of Planned Behavior (TPB), this study seeks to explore considerations that influence mental health help-seeking by Muslims residing in California and Israel. Methods: A qualitative approach involving semi-structured interviews guided by the TPB principles was implemented with 78 Muslim participants. Thematic analysis was conducted to identify key themes. Results: Employing both deductive and inductive approaches, four major themes were identified: attitudes (advantages, disadvantages, and the influence of religiosity), subjective norms (the impact of significant others), perceived behavioral control (facilitators and challenges), and intentions toward seeking mental health support (influenced by gender, and prior experience). Common social and c…

matched on Islam (mesh)

A Multidimensional Exploration of the Link Between Religiosity and Mental Wellbeing for 2SLGBTQI+ Canadians.

2SLGBTQI+ Canadians occupy various prejudicial cis/heteronormative systems, as illustrated by rapidly increasing homo/bi/transphobia and gender- and sexuality-based violence targeting this population. As a result, their mental wellbeing is progressively deteriorating; the identification of risk and protective factors for this population's mental wellbeing is vital. Religiosity, although protective for other populations, may be such a risk factor for the mental wellbeing of some 2SLGBTQI+ people. This study investigated and compared how five independent dimensions of religiosity-private practice, ideology, intellect, public practice, and experience-are linked to mental wellbeing for 2SLGBTQI+ Canadians who report a religious belief. Through its cross-sectional design, this study was conducted among self-identified 2SLGBTQI+ people in Canada (N = 903) by means of an online survey from Nove…

matched on Religion (mesh)

Social determinants for understanding Muslims' intentions toward seeking mental health help based on the Theory of Planned Behavior.

Background: Many have found that minorities seek help for mental health problems less than the general population. Such findings are surprising considering that minorities experience higher rates of mental health issues compared to the general population. Objectives: Employing the Theory of Planned Behavior (TPB), this study aimed to explore the intentions of Muslims living in California and Israel pertaining seeking mental health help (SMHH). Method and design: A qualitative approach involving semi-structured interviews guided by TPB principles was conducted with 78 participants. Thematic analysis was implemented to identify key themes. Results: Five major themes were identified: 1 - Attitudes: Normalization of SMHH entangled with fear; causes and attributions of mental health disorders; perspectives on treatment. 2 - Subjective norms: Support groups; stigma and social norms. 3 - Percei…

matched on Islam (mesh)

Attitude, Literacy, and Social Stigma Toward Mental Illness Among Islamic Religious Leaders (Imams) in Bangladesh: A Cross-Sectional Study.

Background: More than 90% of people in Bangladesh are Muslims and a good portion of persons with mental illness visit religious leaders in the country. Attitude, literacy, and stigma toward mental illness affect the referral of persons with mental illness to mental health systems. Objectives: We aimed to see attitudes, literacy, and social stigma toward mental illness among Islamic religious leaders in Bangladesh. Methods: Data were collected for this cross-sectional study by a self-reporting semi-structured questionnaire from 358 Imams by convenience sampling from September 2024 to January 2025. Results: The mean age of the participants was 31.7 years. The majority of the participants were aged 30 years or younger (54.5%), were married (68.4%), maulanas (59.8%), and 8.1% had a history of psychiatric illness. Mental illness was perceived as highly biological, influenced by sinful acts an…

matched on Islam (mesh)

"Religious Coping Fosters Mental Health": Does Psychological Capital Enable Pakistani Engineers to Translate Religious Coping into Mental Wellbeing?

Turning toward religion to make sense of and cope with challenging circumstances is an area of interest for many recent researchers working on wellbeing and mental health. The present study extends this interest by assessing whether psychological capital explains the association between religious coping and mental wellbeing in Pakistani engineers. Psychological capital was assessed from four factors, namely optimism, resilience, hope, and self-efficacy. A sample of 501 Muslim engineers from Pakistan (M age = 33.41, SD = 6.37 years) was assessed on measures of religious coping, psychological capital, and mental wellbeing. Results from correlation and a multimediation model showed that positive religious coping was positively predictive of mental wellbeing and psychological capital; however, negative religious coping remained insignificant for mental wellbeing. Further analysis showed that…

matched on Islam (mesh)

Education as a predictor of mental illness familiarity and attitudes in a Muslim community.

Background: Mental illness is a leading cause of disability in South Africa, where stigma, educational disparities, and cultural beliefs are critical barriers to care. Research has largely overlooked the South African Muslim community, particularly regarding how education influences mental illness familiarity and attitudes within a context where spiritual interpretations may uniquely shape stigma. This study investigated the association between level of education and mental illness familiarity and attitudes toward people with mental illness among South African Muslims. Methods: Using a cross-sectional study design, we recruited 119 South African Muslim adults (81.5% female; mean age = 30.92, SD = 13.01) using purposive snowball sampling, identifying initial participants through Muslim community groups and social media platforms. Eligibility was open to adults (18+) who identified as Musl…

matched on Islam (mesh)

Intersections of Racial/Ethnic and Religious Identities on Bodily Well-Being for Black College-Attending Emerging Adults.

Black undergraduates face threats to healthy weight and body image (i.e., bodily well-being). Having a strong racial/ethnic identity can promote health during emerging adulthood. However, less is known about the intersections of racial/ethnic and religious identities on the bodily well-being of Black college-attending emerging adults, despite evidence to indicate that aspects of religiosity are also associated with health. We use quantitative data from 767 Black college-attending emerging adults in the Multi-University Study of Identity and Culture to examine the independent contributions of racial/ethnic and religious identity for bodily health, and test a potential interaction between racial/ethnic and religious identity on bodily health outcomes. Results from a multivariate linear regression model indicate that Black college-attending emerging adults with both high religious identity …

matched on Religion (mesh)

The Development and Implementation of a Custom-Tailored Suicide Response Training for Muslim Communities.

Research indicates that the suicide attempt rate among American Muslims is at least twice the rate of the national US average and follows a different trend of suicide behavior compared to other groups. Religious leaders, such as Imams, are commonly sought out for support, but many lack training in mental health crisis management. The Stanford Muslim Mental Health and Islamic Psychology Lab created the Muslim Community Suicide Response Manual and its accompanying training modules to address this issue. This paper describes the creation, evolution, and future directions of the Suicide Response Training from an Islamic perspective to reduce suicide risk in Muslim communities.

matched on Islam (mesh)

Acknowledging religion in cognitive behavioural therapy: The effect on alliance, treatment expectations and credibility in a video-vignette study.

Objectives: Developing mental health services which are accessible and acceptable to those from minority backgrounds continues to be a priority. In the United Kingdom, individuals who identify with a religion are underrepresented in Talking Therapies services as compared to those with no religion. This necessitates an understanding of how therapy is perceived. This online study explored the impact of explicitly acknowledging religion on anticipated alliance, treatment credibility and expectations of therapy in a non-clinical sample of British Muslims. Methods: A video-vignette experimental design was used in which participants who self-reported as either high or low in religiosity were randomly allocated to receiving information about cognitive behavioural therapy either with or without an explicit mention of religion as a value in the therapeutic process. Results: One hundred twenty-nin…

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Beyond Parental Acceptance and Rejection: A Commentary on the Findings From Empirical Studies on Forgiveness and Vengeance in the Muslim World.

Drawing on the framework of interpersonal acceptance-rejection theory (IPARTheory), this special issue edited by Ronald P. Rohner, Sumbleen Ali, and Jennifer E. Lansford explores forgiveness and vengeance within the context of the Muslim world. Examination of the precursors of forgiveness and vengeance holds significance because vengeance typically correlates with adverse physical and psychological health outcomes. We suggest ways to advance research outlined in the special issue, such as assessing cross-cultural invariance and using diverse research designs. Moreover, increasing the diversity of socioeconomic status in studies conducted in the Muslim world and exploring hypotheses in high-income countries are necessary for contextually nuanced research. Overall, this special issue offers valuable insights into the dynamics of forgiveness and vengeance and highlights the role of culture …

matched on Islam (mesh)

Religious minority identity associates with stress and psychological health among Muslim and Hindu women in Bangladesh and London.

Objectives: This study examined the association of minority religious identification (Hindu or Muslim) with self-reported stress and psychological symptoms among sedentee and immigrant Bangladeshi women. Methods: Women, aged 35-59 (n = 531) were drawn from Sylhet, Bangladesh and London, England. Muslim immigrants in London and Hindu sedentees in Sylhet represented minority religious identities. Muslim sedentees in Sylhet and Londoners of European descent represented majority religious identities. In bivariate analyses, minority religious identity was examined in relation to self-reported measures of stress, nervous tension, and depressed mood. Logistic regression was applied to examine the relationship between these variables while adjusting for marital status, parity, daily walking, and perceived financial comfort. Results: In bivariate analyses, religious minorities reported more stres…

matched on Islam (mesh)

Religiosity, Aging in the Homeland, and Growing Old in the Diaspora: A Longitudinal Study of Two Cohorts of Indian Older Adults.

This article reports a longitudinal study comparing religiosity among two cohorts of Indian older adults-those who age in the homeland of India (AIH cohort) and immigrants (to the USA) or diaspora older adults (DOA). Results indicated that AIH and DOA cohorts' religiosity outcomes were comparable at baseline but there was a statistically significant increase in all outcomes of the DOA cohort at subsequent time points. Women and single older adults in both the cohorts had higher religiosity scores at baseline. Religiosity scores were higher among those in the DOA cohort who migrated following marital disruption (widowhood, divorce) or grandchild birth and lived with adult immigrant children and their families. The immigration process can have an impact on religious orientation of older adults and place is a significant variable impacting religiosity possibly for augmenting the sense of se…

matched on Religion (mesh)

Developing a Suicide Crisis Response Team in America: An Islamic Perspective.

Suicide is a critical public health issue in the United States, recognized as the tenth leading cause of death across all age groups (Centers for Disease Control and Prevention, 2020). Despite the Islamic prohibition on suicide, suicidal ideation and suicide mortality persist among Muslim populations. Recent data suggest that U.S. Muslim adults are particularly vulnerable, with a higher attempt history compared to respondents from other faith traditions. While the underlying reasons for this vulnerability are unclear, it is evident that culturally and religiously congruent mental health services can be utilized to steer suicide prevention, intervention, and postvention in Muslim communities across the United States. However, the development of Suicide Response toolkits specific to Muslim populations is currently limited. As a result, Muslim communities lack a detailed framework to approp…

matched on Islam (mesh)

The Development of a Novel Suicide Postvention Healing Model for Muslim Communities in the United States of America.

Suicide among American Muslims is understudied, despite recent research  highlighting increased suicide attempts among this population. While suicide is forbidden in Islam, formal guidelines for addressing and responding to suicide within Muslim communities did not exist until recently. The Stanford Muslim Mental Health and Islamic Psychology Lab has responded to a number of suicides in Muslim communities across North America and implemented an original model for suicide response and community healing. This approach incorporates Islamic principles and values to create a culturally and religiously congruent response to suicide that can support loss survivors and steer impacted communities toward healing. The Muslim Postvention Community Healing session described in this paper aims to provide a safe space for individuals impacted by suicide to come together and process their emotions, whil…

matched on Islam (mesh)

Consultations With Muslims From Minoritised Ethnic Communities Living in Deprived Areas: Identifying Inequities in Mental Health Care and Support.

Background: Limited research concerning existing inequities in mental health care and support services in the United Kingdom captures perceptions and lived experiences of the significantly underrepresented Muslim population. Methods: Underpinned by social constructivist theory, we used consultation to facilitate public and patient involvement and engagement (PPIE) to identify inequities in mental health care and support experienced by Muslims from minoritised ethnic communities living in deprived areas in Liverpool, UK. The rationale was to (a) better inform standards and policies in healthcare and (b) provide a psychologically safe space to members of the Muslim community to share perceptions and experiences of mental health care and support services. To ensure trustworthiness of the data, member checking was adopted. This paper describes the procedure to achieving this consultation, in…

matched on Islam (mesh)

"I Trust That Only God Can Protect Me, But …": The Religious Meaning Behind Mammogram Attitudes and Behaviors Among Immigrant Muslim Women.

Although breast cancer is the second leading cause of death among women in the United States, women from ethnic minorities still underutilize mammogram screenings. Immigrant Muslim women (IMW) demonstrated low mammogram screening rates compared to the national target of 77.1% determined by Healthy People 2030. Although IMW comprise an understudied population in the health field, a limited number of studies have proposed that Islamic religious beliefs have an impact on their behaviors and practices in regard to mammogram use. This study aimed to understand the meanings IMW ascribe to their religious beliefs in relation to mammogram utilization. A qualitative thematic analysis study was conducted on a purposive sample. A total of 28 IMW were recruited for one-on-one interviews in either Arabic or English, and inductive thematic analysis as per Braun and Clarke (2008) informed data analysis…

matched on Islam (mesh)

An Intersectional Approach to Understanding Beliefs and Attitudes Toward Mental Health Issues Among Muslim Immigrant Women in Canada.

Although addressing cultural and religious practices is important in providing mental health care, little research exists on understanding mental health issues of minority groups such as Muslim immigrant women. We employed an intersectional approach to examine beliefs and attitudes toward mental health issues among Muslim immigrant women in Canada. Four focus groups (21 participants) were conducted, and 101 surveys were collected in Ottawa, Canada. Three core themes emerged from thematic content analysis of focus group data that relate to participants' communication about: 1) stressors, 2) mental health care seeking, and 3) utilizing coping strategies. The survey data were analyzed using independent samples t-test and One-Way ANOVA, the results of which supported the qualitative findings that social stigma was an important obstacle preventing those women from seeking professional mental …

matched on Islam (mesh)

Religious involvement and psychological well-being in the Middle East.

Objective: There is growing evidence that religious involvement is associated with better mental health in Christian Western countries. Whether the same is true in Middle Eastern countries whose populations are largely Muslim is less clear. The present study examined the association between religiosity and psychological well-being in the Middle East. Methods: This cross-sectional study involved nationally representative samples of adults aged 18 or older in Egypt (n = 3496), Tunisia (n = 3070), and Turkey (n = 3019) (Wave 1 of Middle Eastern Values Panel Study). Data on psychological well-being (life satisfaction, happiness, and optimism) were available on 8835-8886 participants. Bivariate analyses and multivariate analyses were conducted, controlling for age, gender, education, employment status, marital status, financial satisfaction, economic class, country, and Muslim religious affil…

matched on Islam (mesh)

The Links Between Insecure Attachment to God, Divine Struggles, and Happiness and Depressive Symptoms Among Muslims and Jews in Israel.

This investigation aimed to explore a theoretical model that examines the relationship between patterns of insecure attachment to God (i.e., anxious, avoidant), God-focused religious coping (i.e., divine struggles, positive religious coping), and mental health and well-being (i.e., happiness, depressive symptoms). The study's participants were 340 Israeli Jewish and Muslim individuals who completed electronic self-report questionnaires to assess the main variables of the study. The theoretical model was tested using Structural Equation Modeling. The analysis' findings indicated that there were no direct links between both patterns of insecure attachment to God and both happiness and depressive symptoms. Additionally, both anxious and avoidant attachment to God were found to be positively associated with divine struggles, and the latter mediated the relationship between both anxious and a…

matched on Islam (mesh)

Between Life and Death: How do Muslim Terminal Patients in Pakistan cope with Hepatitis C utilizing their Beliefs and Social Support?

Life-threatening events including terminal illness intensify the search for meaning and incite individuals to get closer to religion. Terminal patients can often find religious practices as helpful as medical therapy for bettering both physical and mental health. The present research aims to explain the interaction between religion, spirituality, and social support in coping with terminal illness among Muslim hepatitis C patients in Pakistan. A semi-structured open-ended interview guide was utilized to collect the data. Participants expressed that the deployment of religious and spiritual beliefs along with socio-emotional support during illness fostered medical therapy. Participants also revealed that belief in God provided them the strength to be steadfast during the terminal stage of the disease. Religious beliefs enabled terminal participants to accept death as an eventual reality an…

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Tawakkul Mediates Between Personality Traits, Depression, and Anxiety in Pakistani Muslim Adults.

Tawakkul in Islam is defined as the belief in the sufficiency of Allah (God) that invokes patience and efforts to achieve goals while accepting the outcomes unconditionally. The present research intended to investigate the mediating role of tawakkul between personality traits and mental health (anxiety and depression) in a purposive sample of (N = 350) Muslim adults. Urdu versions of three instruments, namely the Tawakkul Scale (Gondal, et al., 2021), Depression, Anxiety Stress Scale of (DASS 21; Aslam, 2018), and Neuroticism-Extraversion-Openness Five-Factor Inventory (NEO-FFI; Chishti & Kamal, 2002), were used to measure the variables. Path analysis revealed that extraversion had no association with tawakkul and anxiety, but it was inversely related to depression. Neuroticism was inversely related to tawakkul and positively related to both depression and anxiety, and these relationship…

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