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

Religiosity, Guilt, Altruism and Forgiveness in Alcohol Dependence: Results of a Cross-sectional and Prospective Cohort Study.

Aims: To compare religious denomination, religiosity, guilt, altruism and forgiveness between alcohol-dependent patients and healthy control subjects and to prospectively investigate their relationship to the disorder's 24-month course following in-patient withdrawal treatment. Method: This study in Franconia (a mainly Christian protestant region of southern Germany) applied six questionnaires to evaluate religiosity, guilt, altruism and forgiveness in 166 alcohol-dependent in-patients during withdrawal and compared findings with that of 240 healthy controls. Results: Compared to controls religious denomination was more frequently reported by the patients (OR = 1.72, P = 0.014) and patients showed higher guilt (P < 0.001). The subjective attainability of altruism was lower in patients than in controls (P = 0.015). Higher scores on scale of inter-religious private practice predicted earli…

matched on Religion and Psychology (mesh), religiosity (text)

A cultural take on the links between religiosity, identity, and meaning in life in religious emerging adults.

Identity and meaning in life are core developmental assets in emerging adulthood. We analysed how religiosity is related to these intentional strivings in emerging adults enrolled in theological education, by depicting (1) identity strivings and meaning in life accounts in faith narratives (Study 1) and (2) links between personal identity and meaning in life profiles and religious beliefs, behaviours, and subjective experiences (Study 2). Both studies highlighted that a Foreclosed status, with high personal commitment and reduced exploration, was dominant in faith narratives and personal identity profiles. Also, in narratives meaning in life was reflected by a strong focus on presence of meaning through religious insights. Nonetheless, global meaning in life profiles indicated that many emerging adults were searching for a meaning in their lives, while reporting lower levels of presence …

matched on Religion and Psychology (mesh), religiosity (text)

A Positive Psychology Intervention in a Hindu Community: The Pilot Study of the Hero Lab Curriculum.

India has high rates of mental health issues among its youth and low-income communities experience a disproportionate amount of depression and suicide. Positive psychology, the act of promoting well-being, could be used as a tool to promote wellness and help improve the mental health of youth living in slum areas of India. A pilot positively psychology program, "The Hero Lab", was conducted in a migratory slum in Worli, Mumbai, with trained Hindu community leaders implementing the interventions toward at-risk Hindu youth. The curriculum's impact showed statistical improvement (p < 0.001) in happiness (General Happiness Scale from 11.24 ± 1.56 to 19.08 ± 3.32), grit (Grit Survey from 2.23 ± 0.34 to 3.24 ± 0.67), empathy (Toronto Empathy Questionnaire from 24.92 ± 3.27 to 41.96 ± 8.41), and gratitude (Gratitude Survey from 16.88 ± 3.47 to 27.98 ± 6.59). While a pilot study, the Hero Lab cu…

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

The Role of Meaning in Life Within the Relations of Religious Coping and Psychological Well-Being.

The purpose of this study was to examine whether meaning in life understood in terms of presence, search, and personal meaning is a mediator in the relationships between religious coping and psychological well-being. Associations of religiousness and psychological well-being are complex and suggest the existence of meaning and purpose in their internal structures. Two studies were conducted. In Study 1, presence of meaning in life was a mediator between negative coping and psychological well-being in the scope of a total score and all its dimensions. Search for meaning in life did not mediate the above relations. In Study 2, personal meaning turned out to be a partial mediator between negative coping and psychological well-being. These findings suggest that meaning in life is a crucial element of religious coping and psychological well-being that is used by people as a part of their mean…

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

Post-traumatic growth among veterans in the USA: results from the National Health and Resilience in Veterans Study.

Background: There is increasing recognition that, in addition to negative psychological consequences of trauma such as post-traumatic stress disorder (PTSD), some individuals may develop post-traumatic growth (PTG) following such experiences. To date, however, data regarding the prevalence, correlates and functional significance of PTG in population-based samples are lacking. Method: Data were analysed from the National Health and Resilience in Veterans Study, a contemporary, nationally representative survey of 3157 US veterans. Veterans completed a survey containing measures of sociodemographic, military, health and psychosocial characteristics, and the Posttraumatic Growth Inventory-Short Form. Results: We found that 50.1% of all veterans and 72.0% of veterans who screened positive for PTSD reported at least 'moderate' PTG in relation to their worst traumatic event. An inverted U-shape…

matched on Religion and Psychology (mesh), religiosity (text)

The Impact of Religious Coping on the Acculturative Stress and Alcohol Use of Recent Latino Immigrants.

Religion plays a prominent role in Latino culture and could be influential during difficult life transitions, such as those experienced during the immigration process. This study examines relations between religious coping, acculturative stress, and alcohol use in a sample of 415 recent Latino immigrants. Higher levels of acculturative stress were associated more positive and negative religious coping. Positive religious coping was related to lower alcohol use. Negative religious coping moderated the relationship between acculturative stress and alcohol use. Participants who used more negative religious coping had higher rates of alcohol use when experiencing high levels acculturative stress. Implications for culturally tailored prevention/interventions are discussed.

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

Patterns of religious coping among bereaved college students.

Contemporary research has suggested that bereavement is a paramount issue in college populations, a group which has historically been underrepresented in grief research (Balk. in Death studies 25:67-84, 2001; Balk et al. in Death Studies 34:459-468, 2010). Indeed, there has been a call to generate new research on grief with specific populations and age groups (Center for the Advancement of Health. in Death Studies 28:568-575, 2004). Religion is often described as a primary way that individuals cope with bereavement in particular (Frantz et al. in Pastor Psychol 44(3):151-163, 1996) and has been shown to effect college student reactions to stress in general (Merrill et al. in Mental Health, Religion & Culture 12(5):501-511, 2009). The RCOPE (Pargament et al. in J Clin Psychol 56(4):519-543, 2000, J Health Psychol 9:713-730, 2004) is a frequently used measure of religious coping, but has n…

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

Direct and indirect effects of religiosity on valuation of life through forgiveness and social provisions among older incarcerated males.

Purpose of the study: Few studies have investigated the influence of religiosity (REL), forgiveness, and social resources on incarcerated individuals' attachment to their lives, or valuation of life (VOL). We tested a model linking REL to VOL through 3 subscales of the Heartland Forgiveness Scale (Self, Others, and Situations) and social provisions (SPS). Design and methods: Cross-sectional data were collected from 261 male prison inmates, aged 45-82, incarcerated in 8 state-managed correctional facilities. Participants were sampled from the prison census database (Oklahoma Department of Corrections or DOC). Exclusion criteria, per the Oklahoma DOC, were those housed in medical or psychiatric units, currently in solitary confinement, or sentenced to death row. Results: To account for possible violations of multivariate normality, we used the Satorra-Bentler chi-square statistic. The fina…

matched on Religion and Psychology (mesh), religiosity (text)

Confronting suffering and death at the end of life: the impact of religiosity, psychosocial factors, and life regret among hospice patients.

Although the role of spiritual, psychological, and social factors is receiving increasing attention in the end of life (EOL) context, we know far less than we need to about how these factors shape attitudes toward life and death in the face of looming loss. The present study begins to remedy these limitations by examining the relative impact of demographic characteristics, religious and psychosocial factors, and life regret on death attitudes and psychological wellbeing for a diverse group of 153 hospice patients. In addition to relying on well-validated quantitative assessments, qualitative interviews were conducted with participants to further illustrate the role of study factors in shaping various dimensions of death anxiety or acceptance and quality of life. In general, results showed that factors assessed in this investigation were significantly correlated with death attitudes and e…

matched on Religion and Psychology (mesh), religiosity (text)

Surviving the storm: the role of social support and religious coping in sexual assault recovery of African American women.

African American women are at high risk for sexual assault. In addition, many African American women endorse the use of social support and religiosity to cope with trauma. The current study investigates the relationship between these two coping strategies and posttrauma symptoms in a sample of 413 African American female sexual assault survivors using confirmatory factor analysis and structural equation modeling. Findings indicated that survivors with greater social support were less likely to endorse the symptoms of depression and PTSD. Conversely, increased use of religious coping was related to greater endorsement of depression and PTSD symptoms. Counseling and research implications are explored.

matched on Religion and Psychology (mesh), religiosity (text)

Struggling and enduring with God, religious support, and recovery from severe mental illness.

Objectives: People with severe mental illnesses may achieve varying degrees of recovery, including symptom reduction and community integration. Research also indicates that religiosity facilitates coping with psychological disorders. In this study, we assessed the relationship between religiosity and recovery from severe mental illnesses. Design: Self-report data were collected from 81 participants with severe mental illnesses. We measured recovery, religious support, and participants' struggle or endurance with faith. Results: Religious support and enduring with faith were positively associated with recovery. Struggling was negatively associated with recovery, and that relationship was mediated by religious support. Conclusions: Religious variables, including religious support and spiritual struggle, might affect recovery from severe mental illnesses.

matched on Religion and Psychology (mesh), religiosity (text)

Religious coping and caregiver well-being in Mexican-American families.

Objective: We sought to explore the association of religious and spiritual coping with multiple measures of well-being in Latinos caring for older relatives with long-term or permanent disability, either with or without dementia. Methods: Using a multi-dimensional survey instrument, we conducted in-home interviews with 66 predominantly Mexican-American Catholic family caregivers near the US-Mexico border. We assessed caregivers' intrinsic, organizational and non-organizational religiosity with the Duke Religiosity Index, as well as Pargament's brief positive and negative spiritual coping scale to determine the association of religiosity with caregivers' mental and physical health, depressive symptomatology and perceived burden. Results: Using regression analysis, we controlled for sociocultural factors (e.g. familism, acculturation), other forms of formal and informal support, care recip…

matched on Religion and Psychology (mesh), religiosity (text)

An appraisal of psychological & religious perspectives of self-control.

The boundary between psychology and religion is at its murkiest around topics of interest to both forms of discourse. An attempt to clarify some of the boundary issues specifically present in discussions of self-control or self-regulation, this paper begins by examining self-control in healthy psychological functioning. Research on feedback loops, information processing and ego depletion have highlighted key psychological mechanisms involved in self-control. Next this paper explores common themes in religious perspectives regarding the virtue of self-control and self-restraint. A clear preoccupation of major religious traditions is the management of human passion and desire. In conclusion, three boundary concerns relevant to both psychology and religion are discussed: the meaning of virtue, differences in defining the self in self-control, and relational concerns important to understandi…

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

Religion, spirituality, and depressive symptoms in patients with HIV/AIDS.

Background: Depression has been linked to immune function and mortality in patients with chronic illnesses. Factors such as poorer spiritual well-being has been linked to increased risk for depression and other mood disorders in patients with HIV. Objective: We sought to determine how specific dimensions of religion, spirituality, and other factors relate to depressive symptoms in a contemporary, multi-center cohort of patients with HIV/AIDS. Design: Patients were recruited from 4 medical centers in 3 cities in 2002 to 2003, and trained interviewers administered the questionnaires. The level of depressive symptoms was measured with the 10-item Center for Epidemiologic Studies Depression (CESD-10) Scale. Independent variables included socio-demographics, clinical information, 8 dimensions of health status and concerns, symptoms, social support, risk attitudes, self-esteem, spirituality, r…

matched on Religion and Psychology (mesh), religiosity (text)

Shamanic Healing for Veterans with PTSD: A Case Series.

Context: Posttraumatic stress disorder (PTSD) is a serious health concern. Current evidence-based treatments for PTSD are efficacious; however, they are not appropriate or tolerated by everyone who needs them. Alternative treatment approaches are needed. Shamanic healing is one such therapy that may potentially be beneficial but no systematic research has been conducted on it for PTSD. Objective: The objectives of the case series are to (1) develop a structured replicable shamanic treatment plan for veterans with posttraumatic stress disorder (PTSD); (2) collect preliminary data on PTSD-related outcomes, and (3) explore the feasibility and potential for adverse events of the plan. Design: Case series. Setting: Clinical. Patients or other participants: Veterans with PTSD. Intervention: Shamanic healing. Main outcome measure(s): PTSD symptoms, quality of life, and piritual wellness. Result…

matched on Spirituality (mesh)

Process of determining the value of belief about jinn possession and whether or not they are a result of mental illness.

We present the case of a 28-year-old Afghan woman who presented perinatally with concerns of being possessed by jinns. She was noted to have third person auditory hallucinations, delusions of control and somatic passivity. She was diagnosed with schizophrenia and was treated with antipsychotic medications with a positive outcome. Her husband also believed that his wife was possessed and believed that her jinns talked through his wife on occasions. He did not experience any psychotic symptoms himself. In the Muslim faith, beliefs about jinns are widely held by people with and without any signs of mental illness. We feel that the patient's interpretation of her symptoms was influenced by her and her husband's religious and cultural beliefs, leading to a delay in receiving appropriate treatment. Awareness among mental health professionals about widely held religious and cultural beliefs wil…

matched on Islam (mesh)

Ethnic minority, young onset, rare dementia type, depression: A case study of a Muslim male accessing UK dementia health and social care services.

A case study comprised of formal interviews, formal observations and informal discussions investigated the motivations and experiences accessing dementia care health and social care services for a Muslim, Pakistani male with dementia. Motivations derived from 'desperation' and an inability to access support from family or religious community. Experiences of accessing services were mostly negative. Dementia services were ill-informed about how to support persons with young onset dementia, with pre-existing mental health conditions, from an ethnic minority. Education and training to remove barriers to all dementia care services is required for persons with dementia, their families and within dementia services and religious communities.

matched on Islam (mesh)

Approaches for Moving Beyond Abrupt Widowhood: A Case Analysis With One Muslim Thai Woman.

This preliminary study aimed to describe approaches used to resolve the health challenge of abrupt widowhood when one's spouse was killed in the socio-political conflict areas in South Thailand. A story theory was used to guide content analysis from an interview of a middle-aged Muslim widow. Four main approaches were identified including accepting support from close friends and family, connecting with her Muslim faith, holding on to concern for her children's well-being, and reaching out to other widows. The findings could be used to guide an appropriate intervention for improving mental health outcomes for Thai widows.

matched on Islam (mesh)

Growth in Adult Ego Development and Mentalizing Emotions for an Increasingly Multidimensional God Image.

Growth in cognitive complexity in the framework of adult ego development has shown to enable sophistication in mentalizing interpersonal emotions. This has implications for cultivating a more multidimensional God Image for spirituality in the Judeo-Christian tradition. The construct of mentalization will be used to understand the integration of these concepts. Empirical findings that support this conceptual integration will be explored. Clinical applications for spiritually integrated psychotherapy will follow.

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

Prospective study of religious coping among patients undergoing autologous stem cell transplantation.

Considerable attention has focused on relationships between religious or spiritual coping and health outcomes among cancer patients. However, few studies have differentiated among discrete dimensions of religious coping, and there have been surprisingly few prospective investigations. Negative or conflicted aspects of religious coping, in particular, represent a compelling area for investigation. This prospective study examined negative religious coping, positive religious coping, and general religious orientation among 94 myeloma patients undergoing autologous stem cell transplantation. Participants were assessed during stem cell collection, and again in the immediate aftermath of transplantation, when risks for morbidity are most elevated. Outcomes included Brief Symptom Inventory anxiety and depression and Functional Assessment of Cancer Therapy-Bone Marrow Transplant (FACT-BMI) scale…

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

The Ethics of a Postmortem Testicular Harvest.

Background: Faith and religion are topics that are not routinely discussed or of much significance in the emergency department (ED). However, there are certain cases when faith or religion can cause certain ethical dilemmas for the physician, patient, or hospital. Understanding patients' beliefs affects our own medical decision-making and the ability to treat certain illnesses. Hospital policy or religious views of the hospital can affect patient management. Spirituality or religion in the ED will not be an issue with every patient; however, there are times where religious beliefs will be at the very center of an ED visit, as shown by this case report. Case report: A 42-year-old man presented to the ED in cardiac arrest. Despite resuscitation and appropriate advanced cardiac life support, he was pronounced dead in the ED. The patient's wife stated they were trying to have a child and req…

matched on Religion (keyword), Religion and Medicine (mesh)

Mental Health Experiences of Muslim American Women During the Perinatal Period.

Objective: To describe the mental health experiences of Muslim American women in the perinatal period. Design: Qualitative descriptive. Setting: Telephone interviews. Participants: Eighteen Muslim American women who gave birth in the last 12 months. Methods: We used a semistructured guide to conduct individual interviews and thematic network analysis to identify key themes across the interviews. Results: Participants had a mean age of 32.5 years, 83% were White, and 17% were Asian. Educational attainment ranged from high school diploma to doctorate degree (83% completed a bachelor's degree or higher), and 83% reported U.S. citizenship. We identified four organizing themes: Need for Tailored Mental Health Support; Challenging Screening Experiences; Mental Health Experiences That Affect Maternal-Infant Bonding; and Faith, Culture, and Mental Health. Conclusion: Findings underscore the need…

matched on Islam (mesh), Religion (keyword)

The Role of Black Churches in Promoting Mental Health for Communities of Socioeconomically Disadvantaged Black Americans.

Objective: Churches in socioeconomically disadvantaged neighborhoods serve as safe havens in many Black communities. Churches provide faith and charitable services but often have limited resources to address the mental health needs of their communities. This article reports on a collaborative effort, driven by members of a Black church, to understand mental health needs, coping strategies, and resilience factors in a community of socioeconomically disadvantaged Black Americans. Methods: A community-based participatory research effort was established among a church, a community mental health organization, clinicians, and researchers to interview and survey individuals residing near the church. Results: The sample consisted of 59 adults, most of whom were ages 46-65 years, men (N=34, 58%), and unemployed (N=46, 78%). Mean scores on the Patient Health Questionnaire-9 (9.2±7.7) and Generaliz…

matched on Spirituality (mesh), Religion (keyword)

Examining recovery and mental health service satisfaction among young immigrant Muslim women with mental distress in Quebec.

Objective: The overall aim of this study was to understand the experiences and perspectives of immigrant Muslim women in Quebec living with mental illness, who have recently used formal mental health services such as an accredited therapist, psychologist, or clinician. Specific objectives included (i) eliciting and examining their self-identified barriers and facilitators to recovery; (ii) exploring links between religion and mental health; and (iii) self-reported satisfaction with mental health services received. Methods: We adopted a qualitative approach, facilitating the prioritization of participant perspectives. This involved semi-structured interviews with 20 women who (i) identified as Muslim; (ii) had used mental health services in the last three years; and (iii) were 18 + years of age. Interviews were transcribed and analyzed using thematic analysis techniques. Results: Three pr…

matched on Islam (mesh), Religion (keyword)

Arranged cohabitation among Chinese Muslims.

While modern family-related ideas and behaviors have become more widely accepted in contemporary China, Chinese Muslim minorities continue to hold on to traditional religious practices. Surprisingly, data from our survey conducted in Gansu province in China's northwestern borderlands reveal that Muslims of the Hui and Dongxiang ethnicities reported much higher rates of cohabitation experience than the secular majority Han. Based on follow-up qualitative interviews, we found the answer to lie in the interplay between the highly interventionist Chinese state and the robust cultural resilience of local Islamic communities. While the state maintains a high minimum legal age of marriage, the early marriage norm remains strong in Chinese Muslim communities, where religion constitutes an alternative and often more powerful source of legitimacy-at least in the private sphere of life. Using the 2…

matched on Islam (mesh), Religion (keyword)