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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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 …

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The Cultural Relevance of Mindfulness Meditation as a Health Intervention for African Americans: Implications for Reducing Stress-Related Health Disparities.

African Americans experience a disproportionate rate of stress-related health conditions compared to European Americans. Mindfulness meditation has been shown to be effective for managing stress and various stress-related health conditions. This study explored the cultural relevance of mindfulness meditation training for African Americans adults. Fifteen African American adults with past or current experience with mindfulness meditation training were interviewed. Participants felt that mindfulness meditation helped them with enhanced stress management, direct health improvement, and enhanced self-awareness and purposefulness. They felt that they would recommend it and that other African Americans would be open to the practice but suggested that its presentation may need to be adapted. They suggested emphasizing the health benefits, connecting it to familiar spiritual ideology and cultura…

matched on Religion (mesh)

Female genital mutilation and intimate partner violence in the Ivory Coast.

Background: Serious forms of violence against women include Female Genital Mutilation (FGM) and Intimate Partner Violence (IPV). The aim of this study was to determine if FGM is associated with IPV, using data obtained from the Demographic and Health Survey (DHS) 2012 in Ivory Coast. Methods: Participants for this study were drawn from the 2011-12 Ivory Coast Demographic and Health Survey (CDHS), a nationally representative sample of 10060 women aged 15 to 49 years. The analysis of this paper is restricted to the sample of women who responded to the FGM and domestic violence modules (N = 5005). Results: The lifetime prevalence of physical violence was 24.8%, sexual violence, 5.7%, and emotional violence, 19.0%, and the prevalence of any lifetime IPV was 32.1%. In all, 40.6% reported female genital cutting or mutilation (FGM). Women reporting FGM were two times as likely to experience sex…

matched on Religion (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)

Self-transcendent positive emotions increase spirituality through basic world assumptions.

Spirituality has mostly been studied in psychology as implied in the process of overcoming adversity, being triggered by negative experiences, and providing positive outcomes. By reversing this pathway, we investigated whether spirituality may also be triggered by self-transcendent positive emotions, which are elicited by stimuli appraised as demonstrating higher good and beauty. In two studies, elevation and/or admiration were induced using different methods. These emotions were compared to two control groups, a neutral state and a positive emotion (mirth). Self-transcendent positive emotions increased participants' spirituality (Studies 1 and 2), especially for the non-religious participants (Study 1). Two basic world assumptions, i.e., belief in life as meaningful (Study 1) and in the benevolence of others and the world (Study 2) mediated the effect of these emotions on spirituality. …

matched on Religion (mesh)

The role of religious coping and race in Alzheimer's disease caregiving.

Alzheimer's disease (AD) and other dementias are one of the most critical public health problems in elderly population. Using baseline data from the Resources for Enhancing Alzheimer's Caregiver Health (REACH) II study, this study examined the relationship between religious coping, burden appraisal, depression, and race among 211 African American, 220 White, and 211 Hispanic caregivers, using structural equation modeling (SEM). Caregiver burden appraisal mediated the effect of religious coping on depression with higher religious coping resulting in lowering caregiver burden appraisal and thereby reducing depression. The results also showed that religious coping mediation model was best supported by African Americans. Greater understanding of religious coping and its role in the caregiving process helps researchers discover better ways to assist racially diverse caregivers in dealing with…

matched on Religion (mesh)

Identifying predictors of childhood anaemia in north-east India.

The objective of this study is to examine the factors that influence the occurrence of childhood anaemia in North-East India by exploring dataset of the Reproductive and Child Health-II Survey (RCH-II). The study population consisted of 10,137 children in the age-group of 0-6 year(s) from North-East India to explore the predictors of childhood anaemia by means of different background characteristics, such as place of residence, religion, household standard of living, literacy of mother, total children ever born to a mother, age of mother at marriage. Prevalence of anaemia among children was taken as a polytomous variable. The predicted probabilities of anaemia were established via multinomial logistic regression model. These probabilities provided the degree of assessment of the contribution of predictors in the prevalence of childhood anaemia. The mean haemoglobin concentration in child…

matched on Religion (mesh)

Be active together: supporting physical activity in public housing communities through women-only programs.

Background: Low-income and minority groups in the United States have low levels of physical activity that contribute to health inequities. In public housing communities, both built and social environments are key factors that impact residents' physical activity levels. Objective: To develop and evaluate women-only physical activity programs that provide women from cultures in which physical activity in mixed-gender settings is not acceptable (e.g., Muslim women) with physical activity opportunities. Methods: We describe the use of community-based participatory research (CBPR) process and evaluation feedback from our initial research and evaluation phases, including focus groups, to shape interventions. Lessons learned: Active community engagement in all phases of research, including cultural tailoring of interventions, and decisions about location and affordability, was critical. Impleme…

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…

matched on Islam (mesh)

Religiousness, religious coping methods and distress level among psychiatric patients in Malaysia.

Background: Patients having psychiatric diagnoses often experience high level of distress. Religiousness is often used by them as part of their coping mechanism and problem-solving strategies. Objective: To determine the level of religious commitment and coping methods in psychiatric patients and its relationship with distress level. Methods: Religious commitment and coping patterns were measured with the Duke University Religious Index (DUREL) and Brief RCOPE, respectively. Psychopathology was assessed using the Brief Psychiatric Rating Scale (BPRS) and distress level was assessed with the Depressive, Anxiety and Stress Scale (DASS). Social support and experiences of recent threatening events were measured with the Multidimensional Scale of Perceived Social Support (MSPSS) and Life Threatening Events (LTE). Results: A total of 228 patients were included in this study with a mean age of …

matched on Islam (mesh)

Resources and interest among faith based organizations for influenza vaccination programs.

In the United States, annual influenza vaccination rates are suboptimal and are well below the national health objectives. Project VIVA mobilized community members and organizations to implement an influenza vaccination program in Harlem by administering vaccines in "non-traditional" venues, such as community-based organizations, pharmacies, and faith-based organizations (FBOs). FBOs have been recognized as important venues for health promotion initiatives within medically underserved communities. However, data regarding the extent of resources and interest in health promotion programs among FBOs are sparse. We conducted a telephone survey among 115 FBOs in three New York City neighborhoods with histories of low influenza immunization rates to identify the congregation's health concerns, interest in serving as a community-based venue for influenza vaccinations, and existing resources for…

matched on Religion (mesh)

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)

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…

matched on Islam (mesh)

Thai and American doctors on medical ethics: religion, regulation, and moral reasoning across borders.

Recent scholarship argues that successful international medical collaboration depends crucially on improving cross-cultural understanding. To this end, this study analyzes recent writings on medical ethics by physicians in two countries actively participating in global medicine, Thailand and the United States. Articles (133; published 2004-2008) from JAMA, the New England Journal of Medicine, and the Journal of the Medical Association of Thailand are analyzed to inductively build a portrait of two discursive ethical cultures. Frameworks of moral reasoning are identified across and within the two groups, with a focus on what authority (religion, law, etc.) is invoked to define and evaluate ethical problems. How might similarities and differences in ethical paradigms reflect the countries' historical "semicolonial" relationship, shed light on debates about Eastern vs. Western bioethics, an…

matched on Religion (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)

Relationships among spirituality, religious practices, personality factors, and health for five different faith traditions.

To determine: (1) differences in spirituality, religiosity, personality, and health for different faith traditions; and (2) the relative degree to which demographic, spiritual, religious, and personality variables simultaneously predict health outcomes for different faith traditions. Cross-sectional analysis of 160 individuals from five different faith traditions including Buddhists (40), Catholics (41), Jews (22), Muslims (26), and Protestants (31). Brief multidimensional measure of religiousness/spirituality (BMMRS; Fetzer in Multidimensional measurement of religiousness/spirituality for use in health research, Fetzer Institute, Kalamazoo, 1999); NEO-five factor inventory (NEO-FFI; in Revised NEO personality inventory (NEO PI-R) and the NEO-five factor inventory (NEO-FFI) professional manual, Psychological Assessment Resources, Odessa, Costa and McCrae 1992); Medical outcomes scale-sho…

matched on Religion (mesh)

Determinants of unwanted pregnancies in India using matched case-control designs.

Background: In India, while the total fertility rate has been declined from 3.39 in 1992-93 to 2.68 in 2005-06, the prevalence of unintended pregnancy is still stagnant over the same period. A review of existing literature shows that within the country, there are variations in fertility preferences between different regions. Also there is a strong argument that the availability of a health facility at the village level plays an important role in reshaping the fertility behavior of women. Keeping in mind the fact that there is no information at the village level (which is the lowest geographical boundary) in the recent round of National Family Health Survey (NFHS-3), the specific objective of this study is to examine the impact of individual and household level variables on unwanted pregnancies without controlling the village level variation. Further, once the village level variation (i.e…

matched on Islam (mesh)

Psychosocial impact of perinatal loss among Muslim women.

Background: Women of reproductive age are vulnerable to psychosocial problems, but these have remained largely unexplored in Muslim women in developing countries. The aim of this study was to explore and describe psychosocial impact and social support following perinatal loss among Muslim women. Methods: A qualitative study was conducted in a specialist centre among Muslim mothers who had experienced perinatal loss. Purposive sampling to achieve maximum variation among Muslims in relation to age, parity and previous perinatal death was used. Data was collected by focus group discussion and in-depth unstructured interview until the saturation point met. Sixteen mothers who had recent perinatal loss of wanted pregnancy, had received antenatal follow up from public or private health clinics, and had delivery in our centre participated for the study. All of them had experienced psychological…

matched on Islam (mesh)

Prevalence and correlates of suicidal ideation in SLE inpatients: Chinese experience.

Systemic lupus erythematosus (SLE) is a chronic autoimmune disease that affects multiple organs. Because of double damages of body and mind, SLE patients are in a potential risk of suicide. Many factors may contribute to the occurrence of suicide in SLE: socioeconomic factors, medical factors, mental health, family support and coping style. This study aims to investigate the prevalence and correlates of suicidal ideation in SLE inpatients in China in order to determine whether they had risk of suicide, and if so, what factors should be paid more attention to prevent suicide in wards. A total of 285 SLE patients were interviewed with questionnaires on suicidal ideation and socio-demographic characteristics, Beck Depression Inventory (BDI), Family APGAR and Trait Coping Style Questionnaire (TCSQ). Disease activity was assessed with SLE Disease Activity Index. The other medical information …

matched on Religion (mesh)

Religion, contraception, and method choice of married women in Ghana.

Using pooled data from the 1998 and 2003 Demographic and Health Surveys, this paper investigates the association between religion and contraceptive behavior of married women in Ghana. Guided by the particularized theology and characteristics hypotheses, multinomial logit and complementary log-log models are used to explore denominational differences in contraceptive adoption among currently married women and assess whether the differences could be explained through other characteristics. We found that while there were no differences between women of different Christian faiths, non-Christian women (Muslim and Traditional) were significantly more likely to have never used contraception compared with Christian women. Similar observations were made on current use of contraception, although the differences were greatly reduced in the multivariate models.

matched on Religion (mesh)

"You feel like you can't live anymore": suicide from the perspectives of Canadian men who experience depression.

Severe depression is a known risk factor for suicide, yet worldwide men's suicide rates continue to outnumber reported rates of men's depression. While acknowledging that the pathways to suicide are diverse, and being mindful of the complex challenges inherent to studying suicide, we interviewed men who experienced depression as a means to better understanding the processes they used to counter and contemplate suicide. This novel qualitative study provides insights on how masculine roles, identities and relations mediate depression-related suicidal ideation in a cohort of 38 men in Canada, ranging in age from 24 to 50 years-old. Constant comparative analyses yielded the core category of reconciling despair in which men responded to severe depression and suicidal ideation by following two pathways. To counter suicide actions, connecting with family, peers and health care professionals and…

matched on Religion (mesh)

Burden and needs of 487 caregivers of patients in vegetative state and in minimally conscious state: results from a national study.

Objective: The aim of this study is to evaluate the burden of caregivers of patients with disorders of consciousness (DOCs), considering psychosocial difficulties, health condition and financial aspects. Design: This is an observational multi-centre study. Four hundred and eighty-seven participants were assessed using the Caregiver Needs Assessment, Family Strain Questionnaire, Short Form 12, Spielberger State Trait Anxiety Inventory-Y, Beck Depression Inventory, Prolonged Grief Disorder Questionnaire and Coping Orientations to Problem Experiences. Outcomes and results: The sample had lower scores both in Physical (M = 49.85, SD = 7.66) and Mental (M = 39.37, SD = 12.90) health and a higher level of anxiety (p < 0.001) in comparison to the Italian normative sample. More than half of the sample manifested a high level of depressive symptoms (59.5%) and 27.6% satisfied criteria for Prolong…

matched on Religion (mesh)

Faith communities and their assets for health promotion: the views from health professionals and faith leaders in Dundee, in Scotland.

Within the European Union, as well as in Canada and the United States (US), health promoters employ a number of strategies to encourage community-based health improvements. This involves the creation of innovative health promotion partnerships to support and enable people to choose and engage in healthy living practices. Compared to the US, in other Western countries, such as the United Kingdom, faith communities have largely been ignored in health promotion partnerships. This study established existing evidence about health promotion in faith communities in Scotland by examining the perceptions and attitudes concerning health promotion among faith leaders and health promotion professionals. We conducted 33 semi-structured interviews with health promotion professionals (n = 9) and representatives of Christian and non-Christian faith communities (n = 24). The majority of participants expr…

matched on Religion (mesh)

Health according to the experiences of Iranian women with diabetes: a phenomenological study.

This study explores the meaning of health among Iranian women with diabetes using hermeneutic phenomenology based on Van Manen's approach. A total of 19 women with diabetes who were referred to the Diabetes Center of Imam Khomeini hospital in Ardabil, Iran were recruited using a purposive sampling method. Data were gathered through semi-structured interviews. Each interview was transcribed verbatim and analyzed simultaneously. Data analysis led to the emergence of five main themes: a God-centered life, health as a precious possession, health as wellbeing, independence, and acceptance. Patients often described coping with their illnesses and pursuing lifestyle changes by applying their spiritual and religious beliefs. The findings of this study can be used by healthcare teams to revise their opinions about patients with diabetes according to the culture of their patients.

matched on Islam (mesh)

Muslim Middle Eastern clients' reflections on their relationship with their occupational therapists in mental health care.

Persons with a Middle Eastern background represent a minority in Sweden which has significantly increased in size over recent years. The purpose of the present study was to explore the elements that shape the experiences and perceptions of clients with a Middle Eastern background living by Muslim norms who received occupational therapy in mental health care at the time of participating in the study. The study included interviews with 11 clients who received occupational therapy in mental health care. Data collection and analysis were carried out in accordance with the grounded theory approach. One core category, desiring a union, described the clients' desire for an alliance with the therapists that encompassed the realities and truths embedded in their values, preferences, world-views, and belief systems, as well as a wish to reconstruct their abilities to function and perform daily lif…

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