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 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

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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

Dietary Intervention Impacts Immune Cell Functions and Dynamics by Inducing Metabolic Rewiring.

Accumulating evidence has shown that nutrient metabolism is closely associated with the differentiation and functions of various immune cells. Cellular metabolism, including aerobic glycolysis, fatty acid oxidation, and oxidative phosphorylation, plays a key role in germinal center (GC) reaction, B-cell trafficking, and T-cell-fate decision. Furthermore, a quiescent metabolic status consolidates T-cell-dependent immunological memory. Therefore, dietary interventions such as calorie restriction, time-restricted feeding, and fasting potentially manipulate immune cell functions. For instance, intermittent fasting prevents the development of experimental autoimmune encephalomyelitis. Meanwhile, the fasting response diminishes the lymphocyte pool in gut-associated lymphoid tissue to minimize energy expenditure, leading to the attenuation of Immunoglobulin A (IgA) response. The nutritional sta…

matched on Fasting (mesh), Fasting (keyword)

Intermittent Fasting: Is the Wait Worth the Weight?

Purpose of review: We review the underlying mechanisms and potential benefits of intermittent fasting (IF) from animal models and recent clinical trials. Recent findings: Numerous variations of IF exist, and study protocols vary greatly in their interpretations of this weight loss trend. Most human IF studies result in minimal weight loss and marginal improvements in metabolic biomarkers, though outcomes vary. Some animal models have found that IF reduces oxidative stress, improves cognition, and delays aging. Additionally, IF has anti-inflammatory effects, promotes autophagy, and benefits the gut microbiome. The benefit-to-harm ratio varies by model, IF protocol, age at initiation, and duration. We provide an integrated perspective on potential benefits of IF as well as key areas for future investigation. In clinical trials, caloric restriction and IF result in similar degrees of weight…

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Perspectives and experiences of patients with type 2 diabetes observing the Ramadan fast.

Introduction: Diabetes is a common chronic disease among Australians. Culturally and linguistically diverse groups are observed to have higher prevalence rates of diabetes. Continuing management needs adherence to medication and diet regimens. Religious practices such as fasting can affect diabetes management and medication use. Pharmacists as medication specialists have a significant role in helping people observing religious practices such as the Ramadan fast, which involves month-long absolute abstinence from food during daylight hours, to maintain good control over their condition. Objective: This study investigated the perspective of patients with type 2 diabetes (T2D) who undertake the fast of Ramadan, to understand their experiences, health-related needs and service preferences regarding diabetes management. Methods: A qualitative, exploratory design was used in this study. Data c…

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An evaluation of the translation of continuing education into diabetes public health care by pharmacists.

Background Pharmacists are assuming greater public health roles and partaking in continuing education to advance knowledge and skills necessary for the provision of this patient care. Objective We sought to determine what conditions in a Middle East context influence how community pharmacists actually incorporate new information into practice. Setting Community pharmacies in Qatar. Methods A continuing professional development (CPD) program regarding the management of fasting diabetes patients during Ramadan was developed and delivered. Participants then maintained a record of their patient encounters when attempting to screen fasting diabetes patients for risk and offer medication, lifestyle, and monitoring advice. Diary entries were coded using inductive methods and follow-up focus group discussion was conducted to further corroborate the thematic analysis. Main outcome measure Facilit…

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The Coping Mechanisms and Strategies of Hypertension Patients in Ghana: The Role of Religious Faith, Beliefs and Practices.

This qualitative study explored the role of religious faith, belief and practice systems in the coping mechanisms and strategies of essential hypertension patients in Accra, Ghana. Six participants were recruited for participation, of which five were Christians and one was a Muslim. Interviews were conducted and interpretative phenomenological analysis was used to analyze the data. Results showed that participants used their religious faith, beliefs and practices as coping resources. Participants used a deferring-collaborative style of religious coping, which seemed to have provided them with an avoidance strategy that protected the participants from conscious confrontation with their illness. Religious faith and beliefs also afforded the participants a sense of coherence that enabled the participants to manage their stress, reflect on their external and internal resources to promote eff…

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Spiritual energy of Islamic prayers as a catalyst for psychotherapy.

Islamic prayers can produce spiritual energy that may yield many psychological benefits, such as amelioration of stress and improvement in subjective well-being, interpersonal sensitivity, and mastery. Islamic prayers can also be integrated into mainstream therapeutic interventions with religious Muslim clients, and this integration can mobilize, transform, and invigorate the process of psychotherapy. This paper provides methods that can be used for the explicit integration of Islamic prayers into traditional psychotherapy. Further, the paper offers strategies for avoiding potential pitfalls that may hamper this process. Finally, a case study illustrating this therapeutic integration and its psychological benefits will be presented.

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

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

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Pakistani women's perceptions and experiences of incontinence.

Aim: To investigate the perceptions and experience of Pakistani women who have urinary incontinence problems. Method: Data were collected from a sample group of six Pakistani women with incontinence problems. A female Miripuri Punjabi speaker conducted and recorded semi-structured interviews with the women. The interviewer interpreted these recordings onto another tape. Data were then analysed and categorised. Results: The women had low self-esteem and also felt sinful because of their incontinence. Muslim women are obliged to perform ritual cleansing and prayer five times a day. If they pass urine or faeces, or experience incontinence, they become unclean and prayer is denied until the act of ritual cleansing is repeated. The women used prayer to relieve stress caused by incontinence, but being unclean denied them this comfort, thus increasing stress. Some participants had become secret…

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Locating the Social Origins of Mental Illness: The Explanatory Models of Mental Illness Among Clergy from Different Ethnic and Faith Backgrounds.

Clergy have historically provided 'healing' through various spiritual and medical modalities and even in modern, developed welfare economies they may still be an important help-seeking resource. Partnerships between religion and psychiatry are regularly advocated, but there is scant research on clergy explanatory models of illness. This paper aimed to explore their relationship with psychiatry and to examine how clergy in various faith groups conceptualised mental health problems. In this qualitative study using in-depth interviews, these issues were explored with 32 practising clergy in the UK from a range of different Christian, Muslim and Jewish faith organisations and ethnic backgrounds. This paper presents findings related to clergy explanatory models of mental illness and, in particular, how the social factors involved in causation are tinged with spiritual influences and implicati…

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Prevalence of female genital mutilation and its effect on women's health in Bale zone, Ethiopia: a cross-sectional study.

Background: Females' genital mutilation (FGM) is one of the harmful traditional practices affecting the health of women and children. It has a long-term physiological, sexual and psychological effect on women. It remains still a serious problem for large proportion of women in most sub-Saharan Africa countries including Ethiopia. Methods: A community based cross sectional study design which is supplemented by qualitative method was conducted in 2014. A total of 634 reproductive age women were involved in the quantitative part of the study. The respondents were drawn from five randomly selected districts of Bale zone. The total sample was allocated proportionally to each district based on the number of reproductive age women it has. Purposive sampling method was used for qualitative study. Then, data were collected using pre-tested and structured questionnaire. The collected data were ana…

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Health beliefs and practices of Muslim women during Ramadan.

There are clear exemptions in Islam from fasting in Ramadan during sickness, pregnancy, and breastfeeding. Yet, some Muslim women still elect to fast while sick, pregnant, or breastfeeding because of a confluence of social, religious, and cultural factors. Little is known about the physiological effects of fasting during Ramadan on the mother or her unborn baby, and thus nurses and other healthcare providers are faced with the difficult task of providing appropriate medical advice to Muslim women regarding the safety and impact of their fasting. This article describes what is known about this topic and suggests that healthcare professionals learn as much as possible about the multicultural best practices and research-driven information about fasting in order to help Muslim women make informed decisions.

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Diabetes, Ramadan, and driving - Ensuring patient safety while respecting religious autonomy: A qualitative study.

Background and aims: Hypoglycaemia due to fasting during Ramadan may affect the ability to perform complex activities among people with type 2 diabetes mellitus (T2D), but it is unclear how this affects one's ability to drive. This study aims to explore driving experiences and coping strategies to ensure safe driving among people with T2D who fast during Ramadan. Methods: We conducted an exploratory qualitative study and purposefully selected people with T2D who drove and fasted during the past Ramadan period in 2019. In-depth face-to-face interviews were conducted and transcribed verbatim. Data were analysed thematically using a constant comparative method until saturation was achieved (n = 16). Results: Two major themes were identified, namely: (1) knowing oneself and (2) voluntary self-restriction. Participants described the importance of understanding how Ramadan fasting affected the…

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The current state of knowledge, perception and practice in diabetes management during fasting in Ramadan by healthcare professionals.

Aims: Obligatory Ramadan fasting is challenging in the management of Muslims with diabetes due to increased risk of complications from altered meals and activities. This study aimed to evaluate the knowledge, perception and practice of healthcare professionals in diabetes management during fasting and the outcome of education on management. Materials and methods: We surveyed healthcare professionals enrolled in pre-Ramadan education involving an endocrinologist, diabetes specialized nurse and dietician. The survey incorporated a knowledge test on fasting and safe practices of Diabetes management during Ramadan, and collected demographic data. Results: Eighty-eight participants were enrolled. Mean age was 41.8 ± 14.5 years, 14.9% males with a racial distribution of 44.8% Malays, 34.5% Chinese and 13.8% Indians. Fifty-two percent were Muslims. Eight percent were assistant nurses, 46% regis…

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Having diabetes and having to fast: a qualitative study of British Muslims with diabetes.

Background: There are approximately 2.7 million Muslims in the UK, constituting 4.8% of the population. It is estimated that 325,000 UK Muslims have diabetes. Whilst dietary practices of Muslims with diabetes have been explored, little work has described the beliefs and decisions to fast during Ramadan, whereby Muslims with diabetes refrain from eating, drinking and taking medication between sunrise and sunset. Objective: To explore beliefs and experiences of fasting during Ramadan of Muslim respondents with diabetes and their perceptions of the role played by their general practitioner (GP) and/or practice nurse (PN) in supporting them. Design: Qualitative study. Setting: General practices and community groups located in Greater Manchester. Participants: 23 South Asian Muslims. Methods: Semi-structured interviews were conducted as part of the Collaboration of Applied Health Research and…

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Spiritual empowerment: A conceptual model of mindfulness-based healing for Muslim mothers.

Muslim mothers in Western nations encounter unique challenges, including Islamophobia, cultural stigma, social isolation, and the pressures of balancing family and societal responsibilities. Spiritually integrated mindfulness support groups can serve as a vital intervention to address these challenges, alleviate stress, and foster cultural revitalization and spiritual empowerment. This article introduces a framework integrating Islamic concepts with mindfulness and its application in the Mindfulness Meditation Fundamentals pilot program to reduce stress, promote collective healing, spiritual growth, and strengthen community bonds among Muslim mothers. Participants learned mindfulness core concepts, Islamic coping strategies and practical tools for integrating mindfulness into daily life. Grounded in Imam al-Ghazali's framework, the program emphasized muraqaba (Islamic mindfulness meditat…

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Religious Practices and Spiritual Well-Being of Schizophrenia: Muslim Perspective.

Purpose: To explore religious activities and its functions on the spiritual wellbeing of Muslim patients with schizophrenia. Patients and methods: Semi-structured in-depth interviews were conducted in six schizophrenia inpatients and two female nurses. Document analysis of the standard operating procedure related to patients' spiritual needs fulfilment and patients' medical records were also undertaken in order to triangulate data and to get insights about patient spiritual and religious activity. Thematic analysis was used to analyse data. Results: Five themes and 12 sub themes were revealed from the study data. The five themes elicited from the study namely frequency, timing, barriers to perform religious activities, impact on health status and negative effects if not performing the religious activities. Religious activities such as salat and dhikr for schizophrenia inpatients are stil…

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Impact of Ramadan fasting on medical and psychiatric health.

Ramadan is a religious month dedicated to prayer, fasting and feasting. Recently, there has been an increased interest among healthcare providers regarding possible health-related complications as a consequence of religious fasting such as that seen during Ramadan. In , a 34-year-old female patient with a diagnosis of schizoaffective disorder, depressive type, was admitted for inpatient hospitalization to an inpatient psychiatric hospital in Buffalo, New York. The earliest date of initial diagnosis is unclear; however, the patient reports an increase in symptoms during her early twenties. Upon admission, the patient was continued on haloperidol, lithium and fluphenazine decanoate which had been initiated prior to this admission. Medication administration and meal times were adjusted to accommodate her observance of Ramadan. Despite efforts to mitigate the potential impact, the patient co…

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Muslim Patients' Religious & Spiritual Resource Needs in US Hospitals: Findings from a National Survey.

Background: Healthcare provided without attending to patients' religious/spiritual needs contributes to inequities. Objective: Assess Muslim American views on the importance and accessibility of religious/spiritual resources in hospitals. Design/participants/main measures: A survey was distributed at community events and online to self-reported Muslim adults. It contained measures of religiosity, importance and availability of specific religious/spiritual resources, and conventional sociodemographic descriptors. Analyses utilized chi-squared tests and regression models to test associations between participant characteristics and views on the importance and availability of religious/spiritual resources in hospitals. Key results: Of the 1281 respondents, many (68%; n = 875) were women, and South Asian (39%; n = 492) or Arab (37%; n = 469). Almost all (95%; n = 1203) noted it was important …

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A Study of Some Important Issues for a Muslim in the Month of Ramadan.

The month of Ramadan is associated with many worships that might exhaust the weak body. The most important worships in Ramadan are fasting and prayer. Some prayers require the length of sitting and standing, in addition to prayer movements. Many Muslims are spending a long time in the mosque; sitting on the ground for reading or standing for prayer. The questionnaire is focused on those who spend a long time in the mosque. Seven attributes were considered for the understanding of what affects the worshiper's health, especially those who with chronic diseases. We found that there is a strong relationship between age and chronic diseases that may increase with the age. Also, the elderly cannot continue to pray for more than half an hour, and this is if balanced standing and sitting on a chair when is needed to prevent the disorder of the body and the emergence of symptoms of chronic diseas…

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Longitudinal Changes in Posttraumatic Stress Disorder After Resettlement Among Yazidi Female Refugees Exposed to Violence.

Importance: Posttraumatic stress disorder (PTSD) is highly prevalent among refugees surviving mass atrocities, especially among women. Longitudinal studies investigating factors associated with PTSD course are essential to enable adequate treatment yet widely lacking. Objective: To identify longitudinal changes in PTSD severity and posttraumatic coping among severely traumatized female refugees as well as risk and protective factors for PTSD course. Design, setting, and participants: This prospective cohort study took place in 14 German cities in the context of a humanitarian admission program that resettled 1000 especially vulnerable women and children from northern Iraq to Germany. Approximately 400 adult beneficiaries of the humanitarian admission program were eligible for the study. At baseline, a total of 116 of the 400 beneficiaries (29.0%) participated, with 96 (82.8%) of these wo…

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Religious observance and acute coronary syndrome in predominantly Muslim Albania: a population-based case-control study in Tirana.

Purpose: We aimed to assess the association of religious observance with acute coronary syndrome (ACS) in a predominantly Muslim population. Methods: A case-control study conducted in Tirana, Albania in 2003-2006 included 467 nonfatal consecutive ACS patients (370 men, 97 women; 88% response) and a population-based control group (469 men, 268 women; 69% response). Religious observance was assessed as a composite score based on mosque/church attendance, frequency of prayer and ritual fasting. The association of religiosity with ACS was assessed by multivariable-adjusted logistic regression. Results: Nonobservance was frequent in this population (67% among Muslim controls, 55% in Christian controls). Religious observance was inversely associated with ACS in both groups (multivariable-adjusted odds ratios for above median observance scores vs zero observance: 0.45 [95% confidence interval (…

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Glycemic fluctuations, fatigue, and sleep disturbances in type 2 diabetes during ramadan fasting: A cross-sectional study.

Background: This study aimed to assess the prevalence of glycemic fluctuations, fatigue, and sleep disturbances during Ramadan, and to identify factors associated with hypoglycemia and hyperglycemia events in this period. Methods: A cross-sectional study of 88 individuals with type 2 diabetes during Ramadan fasting from (08/03/2024) until (20/04/2024) was conducted. HbA1c levels before Ramadan were obtained from medical records. Participants monitored blood glucose twice daily (during the day and two hours after breaking fast). Blood glucose under 70 mg/dl was considered hypoglycemia, and over 200 mg/dl was hyperglycemia. Fatigue was thoroughly assessed using the Indonesian Multidimensional Fatigue Inventory-20 (IMFI-20), while the Pittsburgh Sleep Quality Index (PSQI) was utilized to evaluate sleep quality. In addition, data on sleep duration, as well as dietary habits during Ramadan, w…

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Ramadan is not associated with increased infection risk in Pakistani and Bangladeshi populations: Findings from controlled interrupted time series analysis of UK primary care data.

Background: The effect of fasting on immunity is unclear. Prolonged fasting is thought to increase the risk of infection due to dehydration. This study describes antibiotic prescribing patterns before, during, and after Ramadan in a primary care setting within the Pakistani and Bangladeshi populations in the UK, most of whom are Muslims, compared to those who do not observe Ramadan. Method: Retrospective controlled interrupted time series analysis of electronic health record data from primary care practices. The study consists of two groups: Pakistanis/Bangladeshis and white populations. For each group, we constructed a series of aggregated, daily prescription data from 2007 to 2017 for the 30 days preceding, during, and after Ramadan, respectively. Findings: Controlling for the rate in the white population, there was no evidence of increased antibiotic prescription in the Pakistani/Bang…

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Conceptualising and addressing mental disorders amongst Muslim communities: Approaches from the Islamic Golden Age.

Although Islam is the world's second-largest religion, there continues to be misconceptions and an overall lack of awareness regarding the religious and social worlds that make up the global Muslim community. This is particularly concerning when examining notions of mental ill-health, where a lack of cultural awareness, understanding, and sensitivity can impede adequate treatment. As a global religion, Islam is practiced within various cultural milieus, and, given the centrality of faith amongst Muslim communities, a conflation of religion and culture can occur when attempting to understand mental health paradigms. Whilst much of the discourse regarding Muslim mental health centres on cultural formulations, this article discusses how, historically, conceptualisations relating to medicine and mental health were ensconced within the particular medical paradigm of the day. Specifically, it …

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Self-Clarity and Ways of Coping Among Jewish, Muslim, and Christian Adolescents and Emerging Adults.

Existing literature supports the notion that adolescent's level of self-esteem is significantly related to negative health outcomes and that this relatedness is mediated by the adolescent's way of coping. However, the role of self-clarity, rather than the level of self-esteem, is still understudied. The current study explored the relationships between level of self-clarity and preferred ways of coping among three religious groups-Jews (N = 245), Muslim Arabs (N = 244), and Christian Arabs (N = 241), with each of these groups comprised of two age cohorts-adolescents (N = 383) and emerging adults (N = 347)-living in either mixed-religion (N = 376) or non-mixed-religion residential areas (N = 344). Study findings indicate that across religion and age-groups, lower self-clarity is associated with a higher tendency to use disengagement as a way of coping. It is suggested that interventions to…

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