Religiosity and wellbeing التدين

وَٱعۡبُدۡ رَبَّكَ حَتَّىٰ يَأۡتِيَكَ ٱلۡيَقِينُ

worship your Lord until what is certain comes to you

ٱلۡحَجُّ أَشۡهُرࣱ مَّعۡلُومَٰتࣱۚ فَمَن فَرَضَ فِيهِنَّ ٱلۡحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي ٱلۡحَجِّۗ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرࣲ يَعۡلَمۡهُ ٱللَّهُۗ وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰۖ وَٱتَّقُونِ يَٰٓأُوْلِي ٱلۡأَلۡبَٰبِ

The pilgrimage takes place during the prescribed months. There should be no indecent speech, misbehaviour, or quarrelling for anyone undertaking the pilgrimage- whatever good you do, God is well aware of it. Provide well for yourselves: the best provision is to be mindful of God- always be mindful of Me, you who have understanding

لَن يَنَالَ ٱللَّهَ لُحُومُهَا وَلَا دِمَآؤُهَا وَلَٰكِن يَنَالُهُ ٱلتَّقۡوَىٰ مِنكُمۡۚ كَذَٰلِكَ سَخَّرَهَا لَكُمۡ لِتُكَبِّرُواْ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمۡۗ وَبَشِّرِ ٱلۡمُحۡسِنِينَ

It is neither their meat nor their blood that reaches God but your piety. He has subjected them to you in this way so that you may glorify God for having guided you. Give good news to those who do good

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُحِلُّواْ شَعَٰٓئِرَ ٱللَّهِ وَلَا ٱلشَّهۡرَ ٱلۡحَرَامَ وَلَا ٱلۡهَدۡيَ وَلَا ٱلۡقَلَٰٓئِدَ وَلَآ ءَآمِّينَ ٱلۡبَيۡتَ ٱلۡحَرَامَ يَبۡتَغُونَ فَضۡلࣰ ا مِّن رَّبِّهِمۡ وَرِضۡوَٰنࣰ اۚ وَإِذَا حَلَلۡتُمۡ فَٱصۡطَادُواْۚ وَلَا يَجۡرِمَنَّكُمۡ شَنَـَٔانُ قَوۡمٍ أَن صَدُّوكُمۡ عَنِ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ أَن تَعۡتَدُواْۘ وَتَعَاوَنُواْ عَلَى ٱلۡبِرِّ وَٱلتَّقۡوَىٰۖ وَلَا تَعَاوَنُواْ عَلَى ٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِۚ وَٱتَّقُواْ ٱللَّهَۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ

so, you who believe, do not violate the sanctity of God’s rites, the Sacred Month, the offerings, their garlands, nor those going to the Sacred House to seek the bounty and pleasure of their Lord––but when you have completed the rites of pilgrimage you may hunt. Do not let your hatred for the people who barred you from the Sacred Mosque induce you to break the law: help one another to do what is right and good; do not help one another towards sin and hostility. Be mindful of God, for His punishment is severe

يَٰبَنِيٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسࣰ ا يُوَٰرِي سَوۡءَٰتِكُمۡ وَرِيشࣰ اۖ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٰلِكَ خَيۡرࣱۚ ذَٰلِكَ مِنۡ ءَايَٰتِ ٱللَّهِ لَعَلَّهُمۡ يَذَّكَّرُونَ

Children of Adam, We have given you garments to cover your nakedness and as adornment for you; the garment of God-consciousness is the best of all garments- this is one of God’s signs, so that people may take heed

لَا تَقُمۡ فِيهِ أَبَدࣰ اۚ لَّمَسۡجِدٌ أُسِّسَ عَلَى ٱلتَّقۡوَىٰ مِنۡ أَوَّلِ يَوۡمٍ أَحَقُّ أَن تَقُومَ فِيهِۚ فِيهِ رِجَالࣱ يُحِبُّونَ أَن يَتَطَهَّرُواْۚ وَٱللَّهُ يُحِبُّ ٱلۡمُطَّهِّرِينَ

[Prophet], never pray in that mosque. You should rather pray in a mosque founded from its first day on consciousness of God: in this mosque there are men who desire to grow in purity- God loves those who seek to purify themselves

(�So make provision for yourselves; for the best provision is to ward off evil�) [2:197]. �Amr ibn Abu �Amr al-Muzakki informed us> Muhammad ibn al-Makki> Muhammad ibn Yusuf> Muhammad ibn Isma�il> Yahya ibn Bashir> Shababah> Warqa�> �Amr ibn Dinar> �Ikrima> Ibn �Abbas who said: �The People of Yemen were in the habit of going to the pilgrimage without taking any provision with them. They used to say: �We are the ones who trust in Allah�. But once in Mecca, they used to beg from people. And so Allah, glorious and majestic is He, revealed this verse (So make provision for yourselves; for the best provision is to ward off evil)�. �Ata� ibn Rabah said: �People used to travel and carry their own burden on others. And so Allah, exalted is He, revealed (So make provision for yourselves; for the best provision is to ward off evil)�.

(O ye who believe! Profane not Allah�s monuments�) [5:2]. Said Ibn �Abbas: �This was revealed about al-Hutam whose full name is Sharih ibn Dubay�ah al-Kindi. This man went from al-Yamamah to Medina to see the Prophet, Allah bless him and his Household and give him peace. When he arrived at Medina, he went in alone to speak with the Prophet, Allah bless him and give him peace. He said: �What do you call people for?� he said: �To testify that there is no god but Allah, to establish the prayer and to pay the poor due�. The man said: �This is good, except that I have chiefs without whose consultation I cannot take any decision. It may be that I embrace Islam and bring them with me�. And then he left. Before this, the Prophet, Allah bless him and give him peace, had said to his Companions: �A man will enter in on you and will speak with the tongue of the devil�. When the man left, the Messeng

(And as for those who chose a place of worship out of opposition and disbelief, and in order to cause dissent among the believers, and as an outpost for those who warred against Allah and His messenger aforetime, they will surely swear: We purposed naught save good. Allah beareth witness that they verily are liars. Never stand (to pray) there�) [9:107-108]. The commentators of the Qur'an said: �The Banu 'Amr ibn 'Awf built a mosque at Quba' and sent for the Messenger of Allah, Allah bless him and give him peace, to come to them. He went there and prayed in that mosque. Their brothers from the Banu Ghunm ibn 'Awf envied them resentfully and said: 'Let us built a mosque and send for the Messenger of Allah, Allah bless him and give him peace, to pray in it as he prayed in the mosque of our brothers, and let Abu 'Amir al-Rahib (the monk) also pray in it when he comes back from Syria'. This A

The Pilgrimage the time for it is in months well-known Shawwāl Dhū’l-Qa’da and ten nights some say all of Dhū’l Hijja; whoever undertakes upon himself the duty of Pilgrimage during them by entering into the state of pilgrimage inviolability then no lewdness no sexual intercourse for them nor wickedness nor acts of disobedience or disputing or quarrelling in the Pilgrimage a variant reading for fa-lā rafathun wa-lā fusūqun wa-lā jidāla has the accusative for all three nouns sc. fa-lā rafatha wa-lā fusūqa wa-lā jidāla; prohibition is meant in all three cases. Whatever good you do by way of voluntary almsgiving God knows it and will reward you for it. And take provision to suffice you your journey this was revealed regarding the people of Yemen who use to make the Pilgrimage and not take any provisions with them thus becoming a burden for others. But the best provision is piety taqwā ‘piety

O you who believe do not profane God’s sacraments sha‘ā’ir is the plural of sha‘īra that is the ritual ceremonies of the religion by hunting game while you are on pilgrimage nor the sacred month by fighting in it nor the offering that is the boon offered in the Meccan Sanctuary by interfering with it nor the garlands qalā’id is the plural of qilāda and these made from the trees around the Sanctuary were placed around it the offering to protect it in other words do not interfere with these offerings or with those who place them; nor violate the sanctity of those repairing those heading to the Sacred House by fighting them who are seeking bounty provision from their Lord through commerce and His beatitude by resorting to Him as they the Meccans pagans falsely claimed this was abrogated by the barā’a verse of sūrat al-Tawba Q. 94. But when you are discharged from pilgrimage inviolability th

O Children of Adam! We have sent down on you a garment that is We have created it for you to conceal to cover up your shameful parts and feathers meaning all that one adorns oneself with of garments and the garment of God-fearing righteous deeds and virtuous traits read as libāsa’l-taqwā ‘the garment of God-fearing’ as a supplement to the preceding libāsan ‘a garment’; or read as libāsu’l-tawqā as the subject the predicate of which is the following sentence that is best; that is one of God’s signs the proofs of His power; perhaps they will remember and believe the address shifts from the second to the third person.

حَدَّثَنَا أَبُو عُبَيْدٍ، مُحَمَّدُ بْنُ عُبَيْدِ بْنِ مَيْمُونٍ الْمَدَنِيُّ حَدَّثَنَا مُحَمَّدُ بْنُ سَلَمَةَ الْحَرَّانِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ إِسْحَاقَ، حَدَّثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ التَّيْمِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زَيْدٍ، عَنْ أَبِيهِ، قَالَ كَانَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ قَدْ هَمَّ بِالْبُوقِ وَأَمَرَ بِالنَّاقُوسِ فَنُحِتَ فَأُرِيَ عَبْدُ اللَّهِ بْنُ زَيْدٍ فِي الْمَنَامِ قَالَ رَأَيْتُ رَجُلاً عَلَيْهِ ثَوْبَانِ أَخْضَرَانِ يَحْمِلُ نَاقُوسًا فَقُلْتُ لَهُ يَا عَبْدَ اللَّهِ تَبِيعُ النَّاقُوسَ قَالَ وَمَا تَصْنَعُ بِهِ قُلْتُ أُنَادِي بِهِ إِلَى الصَّلاَةِ ‏.‏ قَالَ أَفَلاَ أَدُلُّكَ عَلَى خَيْرٍ مِنْ ذَلِكَ قُلْتُ وَمَا هُوَ قَالَ تَقُولُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الْفَلاَحِ حَىَّ عَلَى الْفَلاَحِ ‏.‏ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لاَ إِلَهَ إِلاَّ اللَّهُ ‏.‏ قَالَ فَخَرَجَ عَبْدُ اللَّهِ بْنُ زَيْدٍ حَتَّى أَتَى رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ فَأَخْبَرَهُ بِمَا رَأَى ‏.‏ قَالَ يَا رَسُولَ اللَّهِ رَأَيْتُ رَجُلاً عَلَيْهِ ثَوْبَانِ أَخْضَرَانِ يَحْمِلُ نَاقُوسًا ‏.‏ فَقَصَّ عَلَيْهِ الْخَبَرَ فَقَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ إِنَّ صَاحِبَكُمْ قَدْ رَأَى رُؤْيَا فَاخْرُجْ مَعَ بِلاَلٍ إِلَى الْمَسْجِدِ فَأَلْقِهَا عَلَيْهِ وَلْيُنَادِ بِلاَلٌ فَإِنَّهُ أَنْدَى صَوْتًا مِنْكَ ‏"‏ ‏.‏ قَالَ فَخَرَجْتُ مَعَ بِلاَلٍ إِلَى الْمَسْجِدِ فَجَعَلْتُ أُلْقِيهَا عَلَيْهِ وَهُوَ يُنَادِي بِهَا ‏.‏ قَالَ فَسَمِعَ عُمَرُ بْنُ الْخَطَّابِ بِالصَّوْتِ فَخَرَجَ فَقَالَ يَا رَسُولَ اللَّهِ وَاللَّهِ لَقَدْ رَأَيْتُ مِثْلَ الَّذِي رَأَى ‏.‏ قَالَ أَبُو عُبَيْدٍ فَأَخْبَرَنِي أَبُو بَكْرٍ الْحَكَمِيُّ أَنَّ عَبْدَ اللَّهِ بْنَ زَيْدٍ الأَنْصَارِيَّ قَالَ فِي ذَلِكَ أَحْمَدُ اللَّهَ ذَا الْجَلاَلِ وَذَا الإِكْرَامِ حَمْدًا عَلَى الأَذَانِ كَثِيرًا إِذْ أَتَانِي بِهِ الْبَشِيرُ مِنَ اللَّهِ فَأَكْرِمْ بِهِ لَدَىَّ بَشِيرًا فِي لَيَالٍ وَالَى بِهِنَّ ثَلاَثٍ كُلَّمَا جَاءَ زَادَنِي تَوْقِيرًا

It was narrated from Muhammed bin 'Abdullah bin Zaid that his father said that:The Messenger of Allah was thinking of a horn, and he commanded that a bell be made and it was done. Then 'Abdullah bin Zaid had a dream. He said: "I saw a man wearing two green garments, carrying a bell. I said to him, 'O slave of Allah, will you sell the bell?' He said; 'What will you do with it?' I said, 'I will call (the people) to prayer.' He said, 'Shall I not tell you of something better than that?' I said, 'What is it?' he said, 'Say: Allahu Akbar Allahu Akbar, Allahu Akbar Allahu Akbar; Ash-hadu an la ilaha illallah, Ash-hadu an la ilaha illallah; Ash-hadu anna Muhammadan Rasulullah, Ash-hadu anna Muhammadan Rasulullah; Hayya 'alas-salah, Hayya 'alas-salah; Hayya 'alal-falah, Hayya 'alal-falah; Allahu Akbar Allahu Akbar; La ilaha illallah (Allah is The Most Great, Allah is The Most Great; Allah is The Most Great, Allah is The Most Great; I bear witness that none has the right to be worshipped but Allah, I bear witness that none has the right to be worshipped but Allah; I bear witness that Muhammed is the Messenger of Allah, I bear witness that Muhammed is the Messenger of Allah; Come to the Prayer, Come to the Prayer; Come to the prosperity, Come to the prosperity; Allah is the Most great, Allah is the Most Great; None has the right to be worshipped but Allah)." 'Abdullah bin Zaid went out and came to the Messenger of Allah, and told him what he had seen. He said, "O Messenger of Allah, I saw a man wearing two green garments carrying a bell," and he told him the story. The Messenger of Allah said, "Your companion has had a dream. Go out with Bilal to the mosque and teach it to him, for he has a louder voice than you." I ('Abdullah) went out with Bilal to the mosque, and I started teaching him the words and he was calling them out. 'Umar Al-Khattab heard the voice and came out saying, "O Messenger of Allah! By Allah, I saw the same (dream) as him." (Hasan)Abu 'Ubaid said: "Abu Bakr Al-Hakami told me that 'Abdullah bin Zaid Al-Ansari said concerning that: 'I praise Allah, the Possessor of majesty and honor, A great deal of praise for the Adhan. Since the news of it came to me from Allah, So due to it, I was honored by the information. During the three nights. Each of which increased me in honor

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، وَمُحَمَّدُ بْنُ يَحْيَى، قَالاَ حَدَّثَنَا أَبُو عَاصِمٍ، أَنْبَأَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي عَبْدُ الْعَزِيزِ بْنُ عَبْدِ الْمَلِكِ بْنِ أَبِي مَحْذُورَةَ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَيْرِيزٍ، - وَكَانَ يَتِيمًا فِي حِجْرِ أَبِي مَحْذُورَةَ بْنِ مِعْيَرٍ حِينَ جَهَّزَهُ إِلَى الشَّامِ - فَقُلْتُ لأَبِي مَحْذُورَةَ أَىْ عَمِّ إِنِّي خَارِجٌ إِلَى الشَّامِ وَإِنِّي أُسْأَلُ عَنْ تَأْذِينِكَ فَأَخْبَرَنِي أَنَّ أَبَا مَحْذُورَةَ قَالَ خَرَجْتُ فِي نَفَرٍ فَكُنَّا بِبَعْضِ الطَّرِيقِ فَأَذَّنَ مُؤَذِّنُ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ بِالصَّلاَةِ عِنْدَ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فَسَمِعْنَا صَوْتَ الْمُؤَذِّنِ وَنَحْنُ عَنْهُ مُتَنَكِّبُونَ فَصَرَخْنَا نَحْكِيهِ نَهْزَأُ بِهِ فَسَمِعَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ فَأَرْسَلَ إِلَيْنَا قَوْمًا فَأَقْعَدُونَا بَيْنَ يَدَيْهِ فَقَالَ ‏"‏ أَيُّكُمُ الَّذِي سَمِعْتُ صَوْتَهُ قَدِ ارْتَفَعَ ‏"‏ ‏.‏ فَأَشَارَ إِلَىَّ الْقَوْمُ كُلُّهُمْ وَصَدَقُوا فَأَرْسَلَ كُلَّهُمْ وَحَبَسَنِي وَقَالَ لِي ‏"‏ قُمْ فَأَذِّنْ ‏"‏ ‏.‏ فَقُمْتُ وَلاَ شَىْءَ أَكْرَهُ إِلَىَّ مِنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ وَلاَ مِمَّا يَأْمُرُنِي بِهِ فَقُمْتُ بَيْنَ يَدَىْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فَأَلْقَى عَلَىَّ رَسُولُ اللَّهِ التَّأْذِينَ هُوَ بِنَفْسِهِ فَقَالَ ‏"‏ قُلِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ ‏"‏ ‏.‏ ثُمَّ قَالَ لِي ‏"‏ ارْجِعْ فَمُدَّ مِنْ صَوْتِكَ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الْفَلاَحِ حَىَّ عَلَى الْفَلاَحِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لاَ إِلَهَ إِلاَّ اللَّهُ ‏"‏ ‏.‏ ثُمَّ دَعَانِي حِينَ قَضَيْتُ التَّأْذِينَ فَأَعْطَانِي صُرَّةً فِيهَا شَىْءٌ مِنْ فِضَّةٍ ثُمَّ وَضَعَ يَدَهُ عَلَى نَاصِيَةِ أَبِي مَحْذُورَةَ ثُمَّ أَمَرَّهَا عَلَى وَجْهِهِ مِنْ بَيْنِ يَدَيْهِ ثُمَّ عَلَى كَبِدِهِ ثُمَّ بَلَغَتْ يَدُ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ سُرَّةَ أَبِي مَحْذُورَةَ ثُمَّ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏"‏ بَارَكَ اللَّهُ لَكَ وَبَارَكَ عَلَيْكَ ‏"‏ ‏.‏ فَقُلْتُ يَا رَسُولَ اللَّهِ أَمَرْتَنِي بِالتَّأْذِينِ بِمَكَّةَ قَالَ ‏"‏ نَعَمْ قَدْ أَمَرْتُكَ ‏"‏ ‏.‏ فَذَهَبَ كُلُّ شَىْءٍ كَانَ لِرَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ مِنْ كَرَاهِيَةٍ وَعَادَ ذَلِكَ كُلُّهُ مَحَبَّةً لِرَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فَقَدِمْتُ عَلَى عَتَّابِ بْنِ أَسِيدٍ عَامِلِ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ بِمَكَّةَ فَأَذَّنْتُ مَعَهُ بِالصَّلاَةِ عَلَى أَمْرِ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ ‏.‏ قَالَ وَأَخْبَرَنِي ذَلِكَ مَنْ أَدْرَكَ أَبَا مَحْذُورَةَ عَلَى مَا أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ مُحَيْرِيزٍ ‏.‏

Ibn Juraij narrated:"Abdul-'Aziz bin 'Abdul-Malik bin Abu Mahdhurah narrated from 'Abdullah bin muhairiz who was an orphan under the care of Abu Mahdhurah bin mi'yar that when he was preparing him to travel to Sham, he said: 'O my uncle, I am going out to Sham, and I will be asked about how you started the Adhan.' So he informed me that. Abu Mahdhurah said: 'I went out with a group of people, and we were somewhere on the road, when the Mu'adh-dhin of the Messenger of Allah gave the call to prayer in the presence of the Messenger of Allah. We heard the voice of the Mu'adh-dhin, and we were shunning it (the Adhan), so we started yelling, imitating it and mocking it. The Messenger of Allah heard us, so he sent some people who brought us to sit in front of him. He said: 'Who is the one whose voice I heard so loud?' The people all pointed to me, and they were telling the truth. He sent them all away, but kept me there and said to me: 'Stand up and give the call to prayer.' I stood up and there was nothing more hateful to me than the Messenger of Allah and what he was telling me to do. I stood up in front of the Messenger of Allah and the Messenger of Allah himself taught me the call. He said: "Say: 'Allahu Akbar Allahu Akbar, Allahu Akbar Allahu Akbar; Ash-hadu an la ilaha illallah, Ash-hadu an la ilaha illallah; Ash-hadu anna Muhammadan Rasulullah, Ash-hadu anna Muhammadan Rasulullah (Allah is the Most great, Allah is the most Great, Allah is the most Great, Allah is the most Great; I bear witness that none has the right to be worshipped but Allah, I bear witness that none has the right to be worshipped but Allah; I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah).'" Then he said: "Raise your voice (and say). Ash-hadu an la ilaha illallah, Ash-hadu an la ilaha illallah; Ash-hadu anna Muhammadan Rasulullah, Ash-hadu anna Muhammadan Rasulullah; Hayya 'alal-salah, Hayya 'alal-salah; Hayya 'alal-falah, Hayya 'alal-falah; Allahu Akbar Allahu Akbar; La ilaha illallah (I bear witness that none has the right to be worshipped but Allah, I bear witness that none has the right to be worshipped but Allah; I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah; Come to the Prayer, Come to the Prayer; Come to the prosperity, Come to the prosperity; Allah is the Most great, Allah is the Most Great; None has the right to be worshipped but Allah).'" Then he called me when I had finished saying the Adhan, and gave me a small bag in which there was some silver. Then he put his hand on the forelock of Abu Mahdhurah, then passed it over his face, then over his chest, and over his heart, until the hand of the Messenger of Allah reached his navel. Then the Messenger of Allah said: 'May Allah bless you and send blessings upon you.' I said: 'O Messenger of Allah, do you command me to give the call to prayer in Makkah?' He said: 'Yes, I command you (to do so).' Then all the hatred I had felt towards the Messenger of Allah disappeared, and was replaced with love for the Messenger of Allah. I came to 'Attab bin Asid, the governor of the Messenger of Allah in Makkah, and gave the call to prayer with him by command of the Messenger of Allah." (Sahih)He ('Abdul-'Aziz) said: "Someone who met Abu Mahdhurah told me the same as 'Abdullah bin Muhairiz told me

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ لَمَّا تُوُفِّيَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَاسْتُخْلِفَ أَبُو بَكْرٍ بَعْدَهُ كَفَرَ مَنْ كَفَرَ مِنَ الْعَرَبِ فَقَالَ عُمَرُ بْنُ الْخَطَّابِ لأَبِي بَكْرٍ كَيْفَ تُقَاتِلُ النَّاسَ وَقَدْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لاَ إِلَهَ إِلاَّ اللَّهُ وَمَنْ قَالَ لاَ إِلَهَ إِلاَّ اللَّهُ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلاَّ بِحَقِّهِ وَحِسَابُهُ عَلَى اللَّهِ ‏"‏ ‏.‏ قَالَ أَبُو بَكْرٍ وَاللَّهِ لأُقَاتِلَنَّ مَنْ فَرَّقَ بَيْنَ الزَّكَاةِ وَالصَّلاَةِ فَإِنَّ الزَّكَاةَ حَقُّ الْمَالِ وَاللَّهِ لَوْ مَنَعُونِي عِقَالاً كَانُوا يُؤَدُّونَهُ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم لَقَاتَلْتُهُمْ عَلَى مَنْعِهِ فَقَالَ عُمَرُ بْنُ الْخَطَّابِ فَوَاللَّهِ مَا هُوَ إِلاَّ أَنْ رَأَيْتُ أَنَّ اللَّهَ قَدْ شَرَحَ صَدْرَ أَبِي بَكْرٍ لِلْقِتَالِ فَعَرَفْتُ أَنَّهُ الْحَقُّ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ وَهَكَذَا رَوَى شُعَيْبُ بْنُ أَبِي حَمْزَةَ عَنِ الزُّهْرِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي هُرَيْرَةَ ‏.‏ وَرَوَى عِمْرَانُ الْقَطَّانُ هَذَا الْحَدِيثَ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ عَنْ أَنَسِ بْنِ مَالِكٍ عَنْ أَبِي بَكْرٍ وَهُوَ حَدِيثٌ خَطَأٌ وَقَدْ خُولِفَ عِمْرَانُ فِي رِوَايَتِهِ عَنْ مَعْمَرٍ ‏.‏

Narrated Abu Hurairah:said: "When the Messenger of Allah (ﷺ) died and Abu Bakr became the Khalifah after him, whoever disbelieved from the Arabs disbelieved, so Umar bin Al-Khattab said to Abu Bakr: 'How will you fight the people while the Messenger of Allah has said: 'I have been ordered to fight the people until they say La Ilaha Illallah, and if they say that, then their blood and wealth will be protected from me, except what it makes obligatory upon them, and their reckoning is with Allah?' So Abu Bakr said: 'By Allah I will fight whoever differentiates between Salat and Zakat. For indeed, Zakat is the right due upon wealth. And by Allah! If they withhold even (camel) tethers which they used to give to the Messenger of Allah (ﷺ) I will fight them for withholding it.' So Umar bin Al-Khattab said: 'By Allah! I saw that Allah had opened Abu Bakr's chest to fighting, so I knew that it was correct

حَدَّثَنَا سَعِيدُ بْنُ يَعْقُوبَ الطَّالْقَانِيُّ، حَدَّثَنَا ابْنُ الْمُبَارَكِ، أَخْبَرَنَا حُمَيْدٌ الطَّوِيلُ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ وَأَنْ يَسْتَقْبِلُوا قِبْلَتَنَا وَيَأْكُلُوا ذَبِيحَتَنَا وَأَنْ يُصَلُّوا صَلاَتَنَا فَإِذَا فَعَلُوا ذَلِكَ حُرِّمَتْ عَلَيْنَا دِمَاؤُهُمْ وَأَمْوَالُهُمْ إِلاَّ بِحَقِّهَا لَهُمْ مَا لِلْمُسْلِمِينَ وَعَلَيْهِمْ مَا عَلَى الْمُسْلِمِينَ ‏"‏ ‏.‏ وَفِي الْبَابِ عَنْ مُعَاذِ بْنِ جَبَلٍ وَأَبِي هُرَيْرَةَ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ ‏.‏ وَقَدْ رَوَاهُ يَحْيَى بْنُ أَيُّوبَ عَنْ حُمَيْدٍ عَنْ أَنَسٍ نَحْوَ هَذَا ‏.‏

Narrated Anas bin Malik:that the Messenger of Allah (ﷺ) said: "I have been ordered to fight the people until they bear witness to La Ilaha Illallah, and that Muhammad is His servant and Messenger, and they face our Qiblah, eat our slaughtered (meat), and perform our Salat. And if they do that, then their blood and wealth will be unlawful to us, except with its due right. For them shall be whatever is for the Muslims, and they shall be obliged with that which the Muslims are obliged

حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، قَالَ حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي السَّفَرِ، وَإِسْمَاعِيلَ، عَنِ الشَّعْبِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ، وَالْمُهَاجِرُ مَنْ هَجَرَ مَا نَهَى اللَّهُ عَنْهُ ‏"‏‏.‏ قَالَ أَبُو عَبْدِ اللَّهِ وَقَالَ أَبُو مُعَاوِيَةَ حَدَّثَنَا دَاوُدُ عَنْ عَامِرٍ قَالَ سَمِعْتُ عَبْدَ اللَّهِ عَنِ النَّبِيِّ صلى الله عليه وسلم‏.‏ وَقَالَ عَبْدُ الأَعْلَى عَنْ دَاوُدَ عَنْ عَامِرٍ عَنْ عَبْدِ اللَّهِ عَنِ النَّبِيِّ صلى الله عليه وسلم‏.‏

Narrated 'Abdullah bin 'Amr: The Prophet (ﷺ) said, "A Muslim is the one who avoids harming Muslims with his tongue and hands. And a Muhajir (emigrant) is the one who gives up (abandons) all what Allah has forbidden

حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، قَالَ أَخْبَرَنَا حَنْظَلَةُ بْنُ أَبِي سُفْيَانَ، عَنْ عِكْرِمَةَ بْنِ خَالِدٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ بُنِيَ الإِسْلاَمُ عَلَى خَمْسٍ شَهَادَةِ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَإِقَامِ الصَّلاَةِ، وَإِيتَاءِ الزَّكَاةِ، وَالْحَجِّ، وَصَوْمِ رَمَضَانَ ‏"‏‏.‏

Narrated Ibn 'Umar: Allah's Messenger (ﷺ) said: Islam is based on (the following) five (principles): 1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah's Messenger (ﷺ). 2. To offer the (compulsory congregational) prayers dutifully and perfectly. 3. To pay Zakat (i.e. obligatory charity) . 4. To perform Hajj. (i.e. Pilgrimage to Mecca) 5. To observe fast during the month of Ramadan

وقيل في قوله تعالى يا بني آدم قد أنزلنا عليكم لباسا يواري سوءاتكم يعني العلم وريشا يعني اليقين ولباس التقوى يعني الحياء

وقال الجنيد : اليقين هو استقرار العلم الذي لا ينقلب ولا يحول ولا يتغير في القلب وقال ابن عطاء : على قدر قربهم من التقوى أدركوا من اليقين وأصل التقوى مباينة النهي وهو مباينة النفس فعلى قدر مفارقتهم النفس : وصلوا إلى اليقين

فإن لم يقدر العبد على روح الرضى ظفر بعين اليقين وهو قوة الإيمان ومباشرته للقلب بحيث لا يبقى بينه وبين العيان إلا كشف الحجاب المانع من مكافحة البصر

فحقيقة المحبة لا تتم إلا بموالاة المحبوب وهو موافقته في حب ما يحب وبغض ما يبغض والله يحب الإيمان والتقوى ويبغض الكفر والفسوق والعصيان.

أحدهما أن يطلق على التصديقات والأعمال جميعا فيكون للإيمان ركنان أحدهما اليقين

والثالثة إيمان العارفين وهو المشاهد بنور اليقين

Religiosity, anxiety, and depression among a sample of Iranian medical students.: Objective: There are many studies of religion and mental health in a Christian context, but studies in Islamic countries are few. Most previous studies used only a single question for measuring religion, and several of them showed negative associations between religion and indexes of anxiety or depression among older people. This study preliminary assesses the associations between religious variables, anxiety, and depression in a sample of Muslim students. Method: This cross-sectional study exam

A terror management analysis of the psychological functions of religion.: From a terror management theory (TMT) perspective, religion serves to manage the potential terror engendered by the uniquely human awareness of death by affording a sense of psychological security and hope of immortality. Although secular beliefs can also serve a terror management function, religious beliefs are particularly well suited to mitigate death anxiety because they are all encompassing, rely on concepts that are not easily disconfirmed, and promise literal immortality. Research is revi

Systematic Literature Review of the Impact of Islamic Psychotherapy on Adolescent Spiritual Well-Being.: Islamic psychotherapy has been widely utilized in various fields, particularly in psychology, focusing on aspects of aqidah, worship, and morality, which can significantly contribute to individuals' spiritual well-being. Despite the abundance of studies on Islamic psychotherapy, systematic literature reviews on this topic remain scarce. This article aims to review the literature on the impact of Islamic psychotherapy on adolescent spiritual well-being. A qualitative research methodology was empl

Do religious/spiritual coping strategies affect illness adjustment in patients with cancer? A systematic review of the literature.: The present paper systematically reviews studies examining the potential beneficial or harmful effects of religious/spiritual coping with cancer. Using religion and spirituality as resources in coping may be specifically prevalent in patients with cancer considering the potentially life-threatening nature of the illness. Religious/spiritual coping may also serve multiple functions in long-term adjustment to cancer such as maintaining self-esteem, providing a sense of meaning and purpose, giving

Religiosity and spirituality in the prevention and management of depression and anxiety in young people: a systematic review and meta-analysis.: Historically, religion has had a central role in shaping the psychosocial and moral development of young people. While religiosity and spirituality have been linked to positive mental health outcomes in adults, their role during the developmental context of adolescence, and the mechanisms through which such beliefs might operate, is less well understood. Moreover, there is some evidence that negative aspects of religiosity are associated with poor mental health outcomes. Guided by lived experien

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

Clinical correlates of suicidal thoughts in patients with advanced cancer.

Objective: : Cancer patients are at heightened risk of suicide. Clinical correlates of suicidal ideation in advanced cancer patients were examined to identify those at risk and to inform the development of interventions to reduce suicidal ideation in this vulnerable group. Methods: : Coping with Cancer (CwC) is an NCI- and NIMH-funded multiinstitutional investigation examining psychosocial influences on the quality of life and care of advanced cancer patients. Baseline face-to-face interviews that assessed mental and physical functioning, coping, spirituality, and use of mental health services were conducted with 700 advanced cancer patients. Results: : Compared with patients without suicidal ideation, the 8.9% of patients who reported suicidal thoughts were more likely to be white and report no affiliation with an organized religion (p < 0.05). Adjusted analyses revealed that cancer pat…

matched on Spirituality (mesh)

Weight change during and after Ramadan fasting.

Background: During Ramadan, observant Muslims fast from sunrise to sunset for a month. Knowing whether Ramadan fasting affects body weight has implications for health advice to the Muslim community, for understanding the effects of skipping meals on body weight, and for general weight management advice. Methods: We compared body weight before and after the Ramadan fast and 1 month later in observant Muslims attending a Mosque in East London, UK. Results: In 202 participants who provided weight at the beginning and the end of Ramadan, there was a small weight decrease (-0.84 kg, 95% CI = -0.6 to -1, P < 0.0001), with 46% of participants losing >1 kg. Participants who fasted throughout Ramadan lost significantly more weight (1 kg) than those who occasionally broke fast (0.3 kg, P = 0.013). In 87 participants who provided weight at the beginning and end of Ramadan and also 1 month later, al…

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The cross-cultural validity of posttraumatic stress disorder: implications for DSM-5.

Background: There is considerable debate about the cross-cultural applicability of the posttraumatic stress disorder (PTSD) category as currently specified. Concerns include the possible status of PTSD as a Western culture-bound disorder and the validity of individual items and criteria thresholds. This review examines various types of cross-cultural validity of the PTSD criteria as defined in DSM-IV-TR, and presents options and preliminary recommendations to be considered for DSM-5. Methods: Searches were conducted of the mental health literature, particularly since 1994, regarding cultural-, race-, or ethnicity-related factors that might limit the universal applicability of the diagnostic criteria of PTSD in DSM-IV-TR and the possible criteria for DSM-5. Results: Substantial evidence of the cross-cultural validity of PTSD was found. However, evidence of cross-cultural variability in ce…

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Comparison of the dipeptidyl peptidase-4 inhibitor vildagliptin and the sulphonylurea gliclazide in combination with metformin, in Muslim patients with type 2 diabetes mellitus fasting during Ramadan: results of the VECTOR study.

Objective: To compare the incidence of hypoglycaemic events (HEs) in a real-world setting in Muslim patients with type 2 diabetes mellitus fasting during Ramadan. Research design and methods: We performed a ≤16-week prospective, non-interventional, two-cohort study. Data were collected 1-6 weeks before and ≤6 weeks after fasting. Patients were enrolled who had been receiving vildagliptin (50 mg twice daily) or sulphonylurea (SU) as add-on to metformin at least 4 weeks prior to fasting. Main outcome measures: The primary efficacy endpoint was incidence of HEs during the Ramadan fast. Changes in glycated haemoglobin (HbA(1c)) and body weight, as well as adherence to treatment, were also assessed. Results: Seventy-two patients were enrolled (vildagliptin, n = 30; SU, n = 41; no treatment, n = 1), of whom 23 (76.7%) and 36 (87.8%), respectively, completed the study. With vildagliptin, there …

matched on Islam (mesh)

Impact of death and dying on the personal lives and practices of palliative and hospice care professionals.

Background Working within the landscape of death and dying, professionals in palliative and hospice care provide insight into the nature of mortality that may be of benefit to individuals facing the end of life. Much less is known about how these professionals incorporate these experiences into their personal lives and clinical practices. Methods This ethnographic inquiry used semi-structured interviews and participant observation to elicit an in-depth understanding of the impact of death and dying on the personal lives of national key leaders (n = 6) and frontline clinicians (n = 24) involved in end-of-life care in Canada. Analysis of findings occurred in the field through constant comparative method and member checking, with more formal levels of analysis occurring after the data-collection phase. Results Eleven specific themes, organized under three overarching categories (past, prese…

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A two-center study of Muslim women's views of breast cancer and breast health practices in Pakistan and the UK.

Breast health awareness practices of Pakistani Muslim women in the UK and Pakistan is unknown. Focus group interviews were used to investigate the impact of culture and psychosocial issues on breast health awareness involving 44 women in Lahore and London. Women based in Lahore were more inquisitive about breast cancer and held more developed views compared with British Pakistani Muslim women. Women concurred that concise and relevant breast health education is needed irrespective of faith to improve cultural sensitivity and awareness in both Pakistani communities (both men and women).

matched on Islam (mesh)

Spiritual, religious, and personal beliefs are important and distinctive to assessing quality of life in health: a comparison of theoretical models.

Objectives: The study investigates theoretical debates on the contribution of spiritual, religious, and personal beliefs (SRPB) to quality of life (QoL) in health, by examining contrasting models. Design and method: The WHOQOL-SRPB assesses QoL relating to SRPB where 33 QoL facets are scored in 6 domains, of which SRPB is one. The measure was completed by a heterogeneous sample of 285 sick and well people representing a cross-section of religious, agnostic, and atheist beliefs in UK, and structured for gender (52% female) and age (mean 47 years). Results: No evidence was found to support the model of spiritual QoL as a concept that overarches every other QoL domain. Confirmatory factor analysis showed that SRPB is an integral concept to overall QoL, with a very good fit (comparative fit index=.99). Spiritual QoL made a significant, relatively independent contribution, similar to the othe…

matched on Spirituality (mesh)

Adolescents on basal-bolus insulin can fast during Ramadan.

Fasting during Ramadan is a major tenet of the Muslim religion. All adults after the age of puberty are required to do so if health permits. However, there are exemptions to this requirement and having a chronic condition such as diabetes is one. Nevertheless, many adults and adolescents feel obliged to fast during Ramadan even though there is no absolute need to do so. This obligation must be respected. There are few data to support this practice in those whose condition, such as diabetes, potentially makes them vulnerable to developing problems during prolonged fasting. This study was designed to examine the ability and safety of young people with diabetes to be able to fast if they so desire. Two groups of patients were studied, those on a multiple injection, so-called basal-bolus, regimen and those on a 'conventional' twice daily pre-mixed insulin regimen. All patients showed a tende…

matched on Islam (mesh)

Stigma and help seeking for mental health among college students.

Mental illness stigma has been identified by national policy makers as an important barrier to help seeking for mental health. Using a random sample of 5,555 students from a diverse set of 13 universities, we conducted one of the first empirical studies of the association of help-seeking behavior with both perceived public stigma and people's own stigmatizing attitudes (personal stigma). There were three main findings: (a) Perceived public stigma was considerably higher than personal stigma; (b) personal stigma was higher among students with any of the following characteristics: male, younger, Asian, international, more religious, or from a poor family; and (c) personal stigma was significantly and negatively associated with measures of help seeking (perceived need and use of psychotropic medication, therapy, and nonclinical sources of support), whereas perceived stigma was not significa…

matched on Religion (mesh)

Twelve-Step affiliation and 3-year substance use outcomes among adolescents: social support and religious service attendance as potential mediators.

Aims: Twelve-Step affiliation among adolescents is little understood. We examined 12-Step affiliation and its association with substance use outcomes 3 years post-treatment intake among adolescents seeking chemical dependency (CD) treatment in a private, managed-care health plan. We also examined the effects of social support and religious service attendance on the relationship. Design: We analyzed data for 357 adolescents, aged 13-18, who entered treatment at four Kaiser Permanente Northern California CD programs between March 2000 and May 2002 and completed both baseline and 3-year follow-up interviews. Measures: Measures at follow-up included alcohol and drug use, 12-Step affiliation, social support and frequency of religious service attendance. Findings: At 3 years, 68 adolescents (19%) reported attending any 12-Step meetings, and 49 (14%) reported involvement in at least one of seve…

matched on Religion (mesh)

Psychosocial adjustment among cancer survivors: findings from a national survey of health and well-being.

Objective: The current study examined whether cancer survivors showed impairment, resilience, or growth responses relative to a sociodemographically matched sample in four domains: mental health and mood, psychological well-being, social well-being, and spirituality. The impact of aging on psychosocial adjustment was also investigated. Design: Participants were 398 cancer survivors who were participants in the MIDUS survey (Midlife in the United States) and 796 matched respondents with no cancer history. Psychosocial assessments were completed in 1995-1996 and 2004-2006. Main outcome measures: Outcomes including self-report measures of mental health and mood, psychological well-being, social well-being, and spirituality. Results: Findings indicated that cancer survivors demonstrated impairment relative to the comparison group in mental health, mood, and some aspects of psychological well…

matched on Spirituality (mesh)

Symptom burden, depression, and spiritual well-being: a comparison of heart failure and advanced cancer patients.

Background: A lower proportion of patients with chronic heart failure receive palliative care compared to patients with advanced cancer. Objective: We examined the relative need for palliative care in the two conditions by comparing symptom burden, psychological well-being, and spiritual well-being in heart failure and cancer patients. Design: This was a cross-sectional study. Participants: Sixty outpatients with symptomatic heart failure and 30 outpatients with advanced lung or pancreatic cancer. Measurements: Symptom burden (Memorial Symptom Assessment Scale-Short Form), depression symptoms (Geriatric Depression Scale-Short Form), and spiritual well-being (Functional Assessment of Chronic Illness Therapy-Spiritual Well-Being scale). Main results: Overall, the heart failure patients and the cancer patients had similar numbers of physical symptoms (9.1 vs. 8.6, p = 0.79), depression scor…

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The validity and reliability of an instrument to assess nursing competencies in spiritual care.

Aim: This study contributes to the development of a valid and reliable instrument, the spiritual care competence scale, as an instrument to assess nurses' competencies in providing spiritual care. Background: Measuring these competencies and their development is important and the construction of a reliable and valid instrument is recommended in the literature. Design: Survey. Method: The participants were students from Bachelor-level nursing schools in the Netherlands (n = 197) participating in a cross-sectional study. The items in the instrument were hypothesised from a competency profile regarding spiritual care. Construct validity was evaluated by factor analysis and internal consistency was estimated with Cronbach's alpha and the average inter-item correlation. In addition, the test-retest reliability of the instrument was determined at a two-week interval between baseline and follow…

matched on Spirituality (mesh)

Development and validation of a religious health fatalism measure for the African-American faith community.

Health researchers struggle to understand barriers to improving health in the African-American community. The African-American church is one of the most promising venues for health promotion, disease prevention, and disparities reduction. Religious fatalism, the belief that health outcomes are inevitable and/or determined by God, may inhibit healthy behaviors for a subset of religious persons. This study reports the development and validation of the Religious Health Fatalism Questionnaire, a measurement tool for studying faith-related health beliefs in African-Americans. Participants included 276 members of seven predominantly African-American churches. Factor analysis indicated three dimensions: (1) Divine Provision; (2) Destined Plan; and (3) Helpless Inevitability. Evidence is presented for the reliability, convergent and predictive validity of the Religious Health Fatalism Questionna…

matched on Religion (mesh)

A non-randomized comparison of mindfulness-based stress reduction and healing arts programs for facilitating post-traumatic growth and spirituality in cancer outpatients.

Goals of work: The aim of this study was to compare a mindfulness-based stress reduction (MBSR) program and a healing through the creative arts (HA) program on measures of post-traumatic growth (PTGI-R), spirituality (FACIT-Sp), stress (SOSI), and mood disturbance (POMS) in cancer patients. Materials and methods: A sample of cancer outpatients (MBSR, n = 60; HA, n = 44) with a variety of diagnoses chose to attend either an 8-week MBSR program or a 6-week HA program and were assessed pre- and post-intervention. The majority of participants were female, married, and had breast cancer. Main results: Repeated measures analysis of variance indicated that participants in both groups improved significantly over time on overall post-traumatic growth (p = 0.015). Participants in the MBSR group improved on measures of spirituality more than those in the HA group (p = 0.029). Participants in the MB…

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Assessment of spirituality and its relevance to addiction treatment.

The prominence of Twelve-Step programs has led to increased attention on the putative role of spirituality in recovery from addictive disorders. We developed a 6-item Spirituality Self-Rating Scale designed to reflect a global measure of spiritual orientation to life, and we demonstrated here its internal consistency reliability in substance abusers on treatment and in nonsubstance abusers. This scale and the measures related to recovery from addiction and treatment response were applied in three diverse treatment settings: a general hospital inpatient psychiatry service, a residential therapeutic community, and methadone maintenance programs. Findings on these patient groups were compared to responses given by undergraduate college students, medical students, addiction faculty, and chaplaincy trainees. These suggest that, for certain patients, spiritual orientation is an important aspec…

matched on Spirituality (mesh)

Positive emotional change: mediating effects of forgiveness and spirituality.

We evaluated the efficacy of an emotional education program that seeks to reduce the intergenerational transmission of negative interaction patterns by increasing forgiveness and spirituality. We examined both reduction of psychological symptoms and increase in positive psychological outcomes over the course of a year, as well as the mediators of this change. At baseline, the sample consisted of 99 participants and 47 waiting list controls. Comparisons of scores from baseline (Time 1) to one week after the Hoffman Quadrinity Process (Time 2) showed large declines in negative affect (depressive symptoms) and increases in both positive outcomes (mastery, empathy, emotional intelligence, life satisfaction, forgiveness, and spiritual experience) and health and well-being. Over the course of a year, most of these gains were sustained, in comparison with the control group. Further, increases i…

matched on Spirituality (mesh)

"Are you at peace?": one item to probe spiritual concerns at the end of life.

Background: Physicians may question their role in probing patients' spiritual distress and the practicality of addressing such issues in the time-limited clinical encounter. Yet, patients' spirituality often influences treatment choices during a course of serious illness. A practical, evidence-based approach to discussing spiritual concerns in a scope suitable to a physician-patient relationship may improve the quality of the clinical encounter. Methods: Analysis of the construct of being "at peace" using a sample of patients with advanced cancer, congestive heart failure, or chronic obstructive pulmonary disease. Descriptive statistics were used to compare response distributions among patient subgroups. Construct validity of the concept of being "at peace" was evaluated by examining Spearman rank correlations between the item and existing spirituality and quality-of-life subscales. Resu…

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Racial disparities in preferences and perceptions regarding organ donation.

Objectives: To identify reasons for lower organ donation rates by African Americans, we examined knowledge and attitudes about brain death, donation, and transplantation and trust in the health care system. Methods: Data were collected from 1,283 subjects in Ohio using a random digit dial telephone survey. Items were developed based on focus group results. Willingness-to-donate indicators included a signed donor card and willingness to donate one's own and a loved one's organs. Results: Compared with whites, African-Americans had lower rates of signing a donor card (39.1% vs 64.9%, P < .001), and willingness to donate their own organs (72.6% vs 88.3%, P < .001) or a loved one's organs (53.0% vs 66.2%, P < .001). African Americans had lower scores on the Trust in the Health Care System scale (mean scores +/- SD, 9.43 +/- 3.05 vs 9.93 +/- 2.88, P < .01) and were more likely to agree that "…

matched on Religion (mesh)

Quality of life with vitiligo: comparison of male and female muslim patients in Iran.

Background: Vitiligo is a chronic pigmentary disorder of the skin that, although not life threatening, may considerably influence the psychological well-being of patients. It has been suggested that vitiligo patients suffer from low self-esteem, poor body image, and poor quality of life (QOL). Objective: The aim of this study was to explore and compare QOL in male and female patients with vitiligo in Iran. Methods: To obtain the patients' self-assessment of QOL, we used a 17-item multiple-choice questionnaire based on the Dermatology Life Quality Index (DLQI). All statistics used 2-way analysis of variance comparisons with an (alpha-risk of 5%. DLQI scores were assessed using nonparametric comparisons, and qualitative variables were compared with xi(2) testing. Categorical regression analyses were also used as an exploratory aim. Results: A total of 77 Muslim patients with vitiligo (53 f…

matched on Islam (mesh)

Religion, Faith, and Spirituality as Barriers and Facilitators to Antiretroviral Therapy Initiation Among People with HIV in Indonesia.

Indonesia is a country deeply rooted in religion, faith, and spirituality. These aspects significantly determine individuals' decision-making and behavior, including health care decisions. Given the suboptimal attainment of the HIV-cascade targets in the country, we conducted a study to explore the role of religion, faith, and spirituality on antiretroviral therapy (ART) initiation. Our study involved individual interviews with 67 participants recruited from community health centers, public hospitals, and private clinics, predominantly Muslim, including 17 untreated people with HIV (ART-naïve), 30 people with HIV on treatment (ART-experienced), and 20 HIV service providers. Findings revealed that many individuals perceived HIV as a godly punishment related to individual failure (prior risk-prone behaviors), generating shame, guilt, and stigma. Perceiving religion as punitive and unforgiv…

matched on Islam (mesh), Religion (mesh), Spirituality (mesh)

Religiosity/Spirituality and Pain in Patients With Sickle Cell Disease

Religion/spirituality has been identified by individuals with sickle cell disease (SCD) as an important factor in coping with stress and in determining quality of life. Research has demonstrated positive associations between religiosity/spirituality and better physical and mental health outcomes. However, few studies have examined the influence religiosity/spirituality has on the experience of pain in chronically ill patients. Our aim was to examine three domains of religiosity/spirituality (church attendance, prayer/Bible study, intrinsic religiosity) and evaluate their association with measures of pain. We studied a consecutive sample of 50 SCD outpatients and found that church attendance was significantly associated with measures of pain. Attending church once or more per week was associated with the lowest scores on pain measures. These findings were maintained after controlling for …

matched on religiosity (text), religious involvement (text)

Pregnant Turkish Muslim Women's Perspectives and Experiences on Religion and Spirituality during Pregnancy.

The aim of this study is to determine the views and experiences of pregnant Muslim women about religion and spirituality during pregnancy. A descriptive, phenomenological design was used, and the study was conducted with 16 pregnant Muslim women living in Türkiye. The thematic analysis method was used. The main themes created in the study were pregnant women's motivation to have children, changes during pregnancy, faith and spirituality during pregnancy, support for the moment of birth, and motherhood. Pregnant women also need moral support in addition to routine practices and follow-ups during this difficult and distressing process. Religious practices provide psychological comfort for pregnant women in coping with the symptoms they experience and having a healthy birth and a healthy baby. Spiritual care should be given importance in raising health professionals and spirituality-based t…

matched on Islam (mesh), Spirituality (mesh), Religion (keyword), religion and health (text)

Health Promotion in the Community: Impact of Faith-Based Lay Health Educators in Urban Neighborhoods.

Promoting wellness and providing reliable health information in the community present serious challenges. Lay health educators, also known as community health workers, may offer a cost-effective solution to such challenges. This is a retrospective observational study of graduates from the Lay Health Educator Program (LHEP) at Johns Hopkins Bayview Medical Center from 2013 to 2014. Students were enrolled from the surrounding community congregations and from the hospital's accredited clinical pastoral education program. There were 50 events implemented by the lay health educators during the 2014-2015 time period, reaching a total of 2004 individuals. The mean time from date of graduation from the LHEP to implementation of their first health promotional event was 196 ± 76 days. A significant number of lay health educators implemented events within the first year after completing their train…

matched on religion and health (text), Religion and Medicine (mesh)

'My husband is possessed by a jinn': a case study in transcultural mental health.

Objectives The objective of this study was to discuss jinn possession in Muslim culture, and the importance of understanding cultural differences in mental health. Conclusion It is important to understand cultural and religious differences in psychiatry, as it affects the way patients perceive and attribute symptoms. It also helps clinicians to reach an accurate diagnosis and provide appropriate treatments. Beliefs about jinn possession should not automatically be regarded as delusional. In alleged cases of jinn possession, clinicians should consider all the biopsychosocial, cultural and spiritual factors that are unique to the individual. Further research is still needed in this area.

matched on Religion and Psychology (mesh), Islam (mesh)