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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A systematic review of religious beliefs about major end-of-life issues in the five major world religions.: Objective: The objective of this study was to examine the religious/spiritual beliefs of followers of the five major world religions about frequently encountered medical situations at the end of life (EoL). Method: This was a systematic review of observational studies on the religious aspects of commonly encountered EoL situations. The databases used for retrieving studies were: Ovid MEDLINE In-Process & Other Non-Indexed Citations, Ovid MEDLINE, Ovid EMBASE, Ovid PsycINFO, Ovid Cochrane Central

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

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

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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

Unpleasant meditation-related experiences in regular meditators: Prevalence, predictors, and conceptual considerations.

So far, the large and expanding body of research on meditation has mostly focussed on the putative benefits of meditation on health and well-being. However, a growing number of reports indicate that psychologically unpleasant experiences can occur in the context of meditation practice. Very little is known about the prevalence and potential causes of these experiences. The aim of this study was to report the prevalence of particularly unpleasant meditation-related experiences in a large international sample of regular meditators, and to explore the association of these experiences with demographic characteristics, meditation practice, repetitive negative thinking, mindfulness, and self-compassion. Using a cross-sectional online survey, 1,232 regular meditators with at least two months of meditation experience (mean age = 44.8 years ± 13.8, 53.6% female) responded to one question about pa…

matched on Religion (mesh)

The views of Somali religious leaders on birth spacing - A qualitative study.

Background: Birth spacing is an important health intervention for women to attain good physical and mental health. In Somalia, religious leaders play a decisive role in approving or rejecting the use of family planning. Objective: The study aimed to investigate Somali Islamic religious leaders' views on birth spacing. Method: Qualitative individual interviews were conducted with 17 Somali Islamic religious leaders aged 28-59 years and analysed through content analysis. Results: The main category that emerged from the analysis was that the concept "birth spacing should be used and nor family planning to be in accordance with the Islamic religion. Two perspectives of views of birth spacing were identified: accepted ways and unaccepted ways. The accepted ways include breastfeeding, use of contraceptives causing no harm to the women's health, and coitus interruptus. The preferred method shou…

matched on Islam (mesh)

Waiting for a miracle or best medical practice? End-of-life medical ethical dilemmas in Bahrain.

Background and objectives: In Bahrain, maintaining life support at all costs is a cultural value considered to be embedded in the Islamic religion. We explore end-of-life decision making for brain dead patients in an Arab country where medical cultures are dominated by Western ideas and the lay culture is Eastern. Methods: In-depth interviews were conducted from February to April 2018 with 12 Western-educated Bahraini doctors whose medical practice often included end-of-life decision making. Discussions were about who should make withdrawal of life support decisions, how decisions are made and the context for decision making. To develop results, we used the inductive method of thematic analysis. Results: Informants considered it difficult to engage non-medical people in end-of-life decisions because of people's reluctance to talk about death and no legal clarity about medical responsibil…

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Positive and negative religious coping as predictors of distress among minority older adults.

Objectives: The study replicated and extended previous findings by investigating relationships between positive and negative religious coping and psychological distress in minority older adults. Methods: Older adults were evaluated during screening and baseline procedures of a psychotherapy clinical trial for late-life worry and anxiety. Participants were age 50 years or older and recruited from low-income and predominantly minority neighborhoods. Participants screening positive for worry (PSWQ-A ≥ 23) with no significant cognitive impairment (Six-Item Screener for cognitive impairment ≤2) completed a diagnostic interview and baseline assessments. Positive and negative religious coping were assessed with the positive and negative coping subscales of the Brief Religious Coping scale. Psychological distress was assessed with measures of depression, anxiety, and worry. A set of multiple lin…

matched on Religion (mesh)

"Who's Caring for Us?": Understanding and Addressing the Effects of Emotional Labor on Home Health Aides' Well-being.

Background and objectives: Interventions to strengthen the home care workforce focus on workers' economic and physical well-being, without acknowledging the caring labor affecting emotional well-being. Our study examined workers' perceptions of the emotional effects of caring work, coping mechanisms, and desired support. Research design and methods: We conducted 4 worker focus groups (n = 27). Moderators cross-checked codes and themes, and aides provided input through report-backs. Results: Building close, trusting relationships with clients was central to aides' emotional well-being. Well-being was also influenced by relationships with client families and agency supervisors, work-life balance, and the level to which aides felt their work was valued. Aides were largely alone in managing job stressors and desired more communication, connection, and support from supervisors and peers. Disc…

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Perceived Discrimination and Major Depression and Generalized Anxiety Symptoms: In Muslim American College Students.

Prior research has found that Muslim Americans' discrimination experiences are associated with increased risk of mental health problems. However, few studies have included Muslim American college students or identified moderators of this relationship. Among a sample of Muslim American college students (N = 141), the current study found that perceived discrimination was positively associated with MD and GAD symptom severity. Having a strong Muslim American identity exacerbated the relationship between perceived discrimination and GAD symptoms. The findings support practices to reduce discrimination toward Muslim American college students and the need for outreach to students with a strong Muslim American identity.

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Muslim Traditional Healers in Accra, Ghana: Beliefs About and Treatment of Mental Disorders.

Traditional and faith healing is a common practice in many low- and middle-income countries due to resource limitations and belief systems, particularly for disorders such as mental disorders. We report on the beliefs about mental illness from the perspective of one category of alternative healers in Ghana-the Muslim faith healers. We also report on their methods of diagnoses and treatment for mental disorders. Results show that the healers' beliefs about mental illness revolved around the notion of Jinn as causing most mental illness. Emerging themes are discussed with reference to their potential implications for patients' care and health-seeking behaviour.

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Religious Coping, Religiosity, Depression and Anxiety among Medical Students in a Multi-Religious Setting.

Medical students are vulnerable to depression and anxiety due to the nature of their academic life. This study aimed to determine the prevalence of depressive and anxiety symptoms among medical students and the association between religious coping, religiosity and socio-demographic factors with anxiety and depressive symptoms. A cross sectional design was used for this study. Scales used were the Malay version of the Duke Religious Index (DUREL-M), the Malay version of the Brief Religious Coping Scale (Brief RCOPE) and the Malay version Hospital and Anxiety Depression Scale (HADS-M). 622 students participated in this study. They scored moderately on the organized (mean: 3.51) and non-organized religious (mean: 3.85) subscales of the DUREL, but had high intrinsic religiosity (mean: 12.18). The prevalence of anxiety and depressive symptoms were 4.7% and 17.4% respectively, which is lower t…

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Patient perspectives on adapting meaning-centered psychotherapy in advanced cancer for the Chinese immigrant population.

The Chinese immigrant community faces multiple obstacles to effective cancer support and psychosocial care post diagnosis. Meaning-centered psychotherapy (MCP) is an empirically based treatment (EBT) that has been found to significantly reduce psychological distress while increasing spiritual well-being and a sense of meaning and purpose in life in patients with advanced cancer. However, it has not yet been adapted for Chinese immigrants who have unique linguistic and cultural needs. This study presents a community needs assessment to inform the cultural adaptation of MCP for Chinese patients with advanced cancer using Bernal et al.'s ecological validity model and the cultural adaptation process model of Domenech-Rodriquez and Weiling. Interviews were conducted until saturation with 12 Chinese immigrants with advanced cancer to determine the community's needs and preferences regarding th…

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Questioning the current public health approach to countering violent extremism.

Since the start of the global War on Terror, governments have used the mental health system for counterintelligence purposes. A recent manifestation of this trend is the call from policymakers and mental health researchers to screen individuals at risk for violent extremism through the public health system. Civil rights organisations have raised alarms that Muslims are being disproportionately referred to law enforcement agencies and that Muslim communities are being selected for surveillance despite government assurances that violent extremism is not exclusive to any ideology. This commentary critically analyzes American policies and calls from mental health professionals to use the public health system for implementing initiatives that counter violent extremism. A close reading of such texts demonstrates a persistent concern with treating communities as vulnerable to extremism, priorit…

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Prevalence and determinant factors of unintended pregnancy among pregnant women attending antenatal clinics of Addis Zemen hospital.

Introduction: Unintended pregnancy is a pregnancy which is not wanted and/or not planed at the time of conception. It has a major consequence on mothers' and newborns' health and its prevalence remains a major health problem in Ethiopia. This study was aimed to assess the prevalence and determinants of unintended pregnancy among pregnant women attending antenatal clinics of Addis Zemen hospital. Methods: An institutional-based cross-sectional study was employed in Addis Zemen hospital from April 01 to May 30, 2018. The sampled 398 pregnant mothers were selected by systematic random sampling. The data were collected using a-pretested structured questionnaire via face to face interview and the collected data were analyzed by using SPSS Version-20. The data were summarized with frequency and cross-tabulation. Both binary and multiple logistic regressions were used in order to identify predi…

matched on Islam (mesh)

Spirituality Experiences in Hemophilia Patients: A Phenomenological Study.

Spirituality plays an important role in coping with chronic diseases. However, the meaning of spirituality is not known in hemophilia, as a chronic disease. This study aimed to explore the essence of spirituality in hemophilia patients. This qualitative study with a hermeneutic phenomenological approach was conducted on twelve Muslim adult hemophilia patients. The participants were selected using purposeful sampling. The data were gathered through interview. Then, the data were analyzed using thematic analysis and van Manen's methodological framework. MAX.QDA qualitative software package 2010 was used to import the transcripts and analyze the data. Four themes were identified: "relationship with God," "God as the fulcrum," "strong religious beliefs," and "spiritual satisfaction." "Relationship with God" meant "to ask God for help" and "praying for oneself and others." "God as the fulcrum…

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Posttraumatic growth experiences and its contextual factors in women with breast cancer: An integrative review.

In this article, we synthesize current research that examines determinants and manifestations of posttraumatic growth (the phenomenon of posttraumatic growth can be embodied in several domains) in women with breast cancer. The findings of the integrative literature review may contribute to facilitating person-centered oncology care by raising health care professionals' awareness and understanding of posttraumatic growth phenomenon among breast cancer survivors. The identification of factors contributing to posttraumatic growth and manifestations of posttraumatic growth are important in increasing the effectiveness of interventions in supporting women during their breast cancer journey. The methods proposed by Whittemore and Knafl ( 2005 ) were adopted to guide this integrative review. Quality assessment was conducted using recognized critical appraisal tools relating to quantitative and …

matched on Religion (mesh)

'I decided not to go into surgery due to dress code': a cross-sectional study within the UK investigating experiences of female Muslim medical health professionals on bare below the elbows (BBE) policy and wearing headscarves (hijabs) in theatre.

Objectives: The objective of this study is to explore the impact of workplace dress code policies and guidance that may influence inclusivity and opportunities in the workplace. Design: Quantitative, self-completion cross-sectional survey. Setting: British Islamic Medical Association conference. Participants: Eighty-four female medical healthcare professionals with a range of ethnicities and wide geographical coverage. Primary and secondary outcome measures: The study reports on the experiences of female Muslim healthcare professions wearing the headscarf in theatre and their views of the bare below the elbows (BBE) policy. Percentage of positive answers and their respective 95% CIs are calculated. Results: The majority of participants agreed that wearing the headscarf was important for themselves and their religious beliefs (94.1%), yet over half (51.5%) experienced problems trying to w…

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Survey of subjective "God encounter experiences": Comparisons among naturally occurring experiences and those occasioned by the classic psychedelics psilocybin, LSD, ayahuasca, or DMT.

Naturally occurring and psychedelic drug-occasioned experiences interpreted as personal encounters with God are well described but have not been systematically compared. In this study, five groups of individuals participated in an online survey with detailed questions characterizing the subjective phenomena, interpretation, and persisting changes attributed to their single most memorable God encounter experience (n = 809 Non-Drug, 1184 psilocybin, 1251 lysergic acid diethylamide (LSD), 435 ayahuasca, and 606 N,N-dimethyltryptamine (DMT)). Analyses of differences in experiences were adjusted statistically for demographic differences between groups. The Non-Drug Group was most likely to choose "God" as the best descriptor of that which was encountered while the psychedelic groups were most likely to choose "Ultimate Reality." Although there were some other differences between non-drug and …

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Understanding self-reported importance of religion/spirituality in a North American sample of individuals at risk for familial depression: A principal component analysis.

Several studies have shown protective effects between health outcomes and subjective reports of religious/spiritual (R/S) importance, as measured by a single self-report item. In a 3-generation study of individuals at high or low familial risk for depression, R/S importance was found to be protective against depression, as indicated by clinical and neurobiological outcomes. The psychological components underlying these protective effects, however, remain little understood. Hence, to clarify the meaning of answering the R/S importance item, we employed a comprehensive set of validated scales assessing religious beliefs and experiences and exploratory factor analysis to uncover latent R/S constructs that strongly and independently correlated with the single-item measure of R/S importance. A Varimax-rotated principal component analysis (PCA) resulted in a 23-factor solution (Eigenvalue > 1;…

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Young Muslim Pakistani Women's Lived Experiences of Izzat, Mental Health, and Well-Being.

This article explores how six Pakistani Muslim women interpret cultural concepts of izzat (honor and self-respect); what role, if any, it has in their lives; and whether there is interplay between upholding izzat and the participants' help-seeking strategies for mental health and well-being. Semistructured interviews were conducted and analyzed with an interpretative phenomenological analytic framework. Three themes were identified: (a) "the rules of izzat," (b) "negotiating tensions," and (c) "speaking out/breaking the 'rules.'" Findings highlighted new insights into the understanding of izzat and the implications these cultural concepts have for strategies in managing or silencing of psychological distress. Interviews illustrated tensions the participants experience when considering izzat, how these are negotiated to enable them to self-manage or seek help, and possible life experience…

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A retrospective assessment of metropolitan religious adherence rate, individual and neighborhood social capital and their impact on women's health.

Background: Social capital is a multilevel construct impacting health. Community level social capital, beyond the neighborhood, has received relatively less attention. Moreover, the measurement of community level social capital has tended to make use of aggregated individual data, rather than observable community characteristics. Methods: Herein, metropolitan religious adherence, as an observable community-level measure of social capital, is used. We match it to city of residence for 2826 women in the Fragile Families Childhood Wellbeing Study (a cohort study) who have lived continuously in that city during a nine-year period. Using ordered logistic regression with clustered standard errors to account for area effects, we look at the relationship between metropolitan religious adherence and self-rated health, while controlling for lagged individual, neighborhood, and socioeconomic factor…

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Praying until death: revisiting three delays model to contextualize the socio-cultural factors associated with maternal deaths in a region with high prevalence of eclampsia in India.

Background: A disproportionately high proportion of maternal deaths (99 percent) in the world occur in low and middle income countries, of which 90 percent is contributed by Sub-Saharan Africa and South Asia. This study uses the effective "Three Delays" model to assess the socio-cultural barriers associated with maternal mortality in West Bengal, India. Methods: It was a retrospective mixed methods study, which used facility-based as well as community-based approaches to explore factors associated with maternal deaths. We reviewed 317 maternal death cases wherein a verbal autopsy technique was applied on 40 cases. The Chi-square test (χ2) and multivariable logistic regression model were employed to accomplish the study objectives. Results: The delay in seeking care (Type 1 delay) was the most significant contributor to maternal deaths (48.6 percent, 154/317). The second major impacting c…

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Damaged Goods: Perception of Pornography Addiction as a Mediator Between Religiosity and Relationship Anxiety Surrounding Pornography Use.

Recent research on pornography suggests that perception of addiction predicts negative outcomes above and beyond pornography use. Research has also suggested that religious individuals are more likely to perceive themselves to be addicted to pornography, regardless of how often they are actually using pornography. Using a sample of 686 unmarried adults, this study reconciles and expands on previous research by testing perceived addiction to pornography as a mediator between religiosity and relationship anxiety surrounding pornography. Results revealed that pornography use and religiosity were weakly associated with higher relationship anxiety surrounding pornography use, whereas perception of pornography addiction was highly associated with relationship anxiety surrounding pornography use. However, when perception of pornography addiction was inserted as a mediator in a structural equati…

matched on Religion (mesh)

Methods for calculation of per capita alcohol consumption in a Muslim majority country with a very low drinking level: Findings from the 2011 Iranian mental health survey.

Introduction and aims: There is a paucity of data on volume of alcohol use from Muslim majority countries. We aimed to present estimation methods for alcohol consumption with the use of survey data for these societies and provide an estimation for age 15+ per capita consumption of pure alcohol for Iran. Design and methods: The Iranian Mental Health Survey was a nationally representative household survey on individuals aged 15-64 years, with a multistage, cluster sampling design. We used the 'Last Week' method and 'Quantity-Frequency' methods for gathering data on alcohol consumption and combined these to provide more complete estimates. Results: The response rate was 85.7%. From the total of 7840 respondents, 5.7% and 1% reported past 12 months and past week alcohol use, respectively. The highest estimation for age 15+ per capita consumption of pure alcohol was yielded by the 'combinatio…

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Religious coping and death depression in Iranian patients with cancer: relationships to disease stage.

Purpose: The study investigated relationships among the extent of disease, religious coping, and death depression in Iranian patients with cancer. Method: A descriptive cross-sectional study was conducted with a convenience sample of 482 Iranian cancer patients. Participants completed demographic and health, death depression, and religious coping surveys. Results: After controlling for demographic and health characteristics, positive and negative religious coping behaviors were significantly related to the experience of death depression. There was an interaction effect between negative religious coping and extent of disease with significant positive relationships to the experience of death depression. Conclusions: Negative religious coping was found to be more closely associated with death depression in patients with earlier stage disease than those with advanced stages of cancer in this…

matched on Religion (mesh)

Muslim Husbands’ Roles in Women’s Health and Cancer: The Perspectives of Muslim Women in Indonesia

Background: Breast and cervical cancers are the most common cause of cancer death among women in the world. These cancers are detectable early, however only a few women participate in cancer screening especially in developing countries, including Indonesia. Family, culture and religion can influence why women have screening. Husbands, in Muslim families have a significant role in the family’s health including their wife’s reproductive health. However, information about Muslim husbands’ roles in wife’s health especially cancer is limited. Objective: The purpose of this study was to determine Muslim husband’s roles in women’s health and cancer from the perspectives of Muslim women. Methods: This study was a qualitative study using a descriptive exploratory approach. Purposive sampling was used to recruit 20 Muslim women, 10 from urban areas and 10 from rural areas of West Java Province, In…

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Coming of age in a conflict area: Mental health, education, employment, migration and family formation in the southernmost provinces of Thailand.

Objectives: Three southern provinces of Thailand - Pattani, Yala and Narathiwat - have been involved in a long period of unrest. Young people in these provinces have lived with this violence for many years. The objectives of this article are to assess the prevalence of psychiatric symptoms of young adults aged 18-24 years and to examine the perceived effects of the conflict on education, employment, social and religious life. Methods: Data were drawn from a probability sample of 2,053 Muslim adults aged 18-59 years conducted in 2014. Mental health was assessed using World Health Organization's (WHO) Self Reporting Questionnaire (SRQ) of 20 questions, the Thai Mental Health questionnaire and a Happiness scale. In-depth interviews with 30 respondents were also used to assess the perceived effects of the conflict on daily life, education, employment and settlement. Results: Most respondents…

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Reducing Muslim Mammography Disparities: Outcomes From a Religiously Tailored Mosque-Based Intervention.

Objective: To describe the design of, and participant-level outcomes related to, a religiously tailored, peer-led group education program aimed at enhancing Muslim women's mammography intention. Method: Using a community-engaged approach and mixed methods, we identified and addressed barrier beliefs impeding mammography screening among Muslim American women. Our religiously tailored, mosque-based, peer-led intervention involved facilitated discussions and expert-led didactics conveying health-related religious teachings, and information about the benefits and process of mammography. Barrier beliefs were addressed through reframing, reprioritizing, or reforming such beliefs. Participant surveys were collected preintervention, postintervention, 6 months postintervention, and 1 year postintervention. These measured changes in mammography intention, likelihood, confidence, and resonance with…

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