Social anxiety

وَإِذۡ تَقُولُ لِلَّذِيٓ أَنۡعَمَ ٱللَّهُ عَلَيۡهِ وَأَنۡعَمۡتَ عَلَيۡهِ أَمۡسِكۡ عَلَيۡكَ زَوۡجَكَ وَٱتَّقِ ٱللَّهَ وَتُخۡفِي فِي نَفۡسِكَ مَا ٱللَّهُ مُبۡدِيهِ وَتَخۡشَى ٱلنَّاسَ وَٱللَّهُ أَحَقُّ أَن تَخۡشَىٰهُۖ فَلَمَّا قَضَىٰ زَيۡدࣱ مِّنۡهَا وَطَرࣰ ا زَوَّجۡنَٰكَهَا لِكَيۡ لَا يَكُونَ عَلَى ٱلۡمُؤۡمِنِينَ حَرَجࣱ فِيٓ أَزۡوَٰجِ أَدۡعِيَآئِهِمۡ إِذَا قَضَوۡاْ مِنۡهُنَّ وَطَرࣰ اۚ وَكَانَ أَمۡرُ ٱللَّهِ مَفۡعُولࣰ ا

When you [Prophet] said to the man who had been favoured by God and by you, ‘Keep your wife and be mindful of God,’ you hid in your heart what God would later reveal: you were afraid of people, but it is more fitting that you fear God. When Zayd no longer wanted her, We gave her to you in marriage so that there might be no fault in believers marrying the wives of their adopted sons after they no longer wanted them. God’s command must be carried out

أَلَمۡ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمۡ كُفُّوٓاْ أَيۡدِيَكُمۡ وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ فَلَمَّا كُتِبَ عَلَيۡهِمُ ٱلۡقِتَالُ إِذَا فَرِيقࣱ مِّنۡهُمۡ يَخۡشَوۡنَ ٱلنَّاسَ كَخَشۡيَةِ ٱللَّهِ أَوۡ أَشَدَّ خَشۡيَةࣰۚ وَقَالُواْ رَبَّنَا لِمَ كَتَبۡتَ عَلَيۡنَا ٱلۡقِتَالَ لَوۡلَآ أَخَّرۡتَنَآ إِلَىٰٓ أَجَلࣲ قَرِيبࣲۗ قُلۡ مَتَٰعُ ٱلدُّنۡيَا قَلِيلࣱ وَٱلۡأٓخِرَةُ خَيۡرࣱ لِّمَنِ ٱتَّقَىٰ وَلَا تُظۡلَمُونَ فَتِيلًا

[Prophet], do you not see those who were told, ‘Restrain yourselves from fighting, perform the prayer, and pay the prescribed alms’? When fighting was ordained for them, some of them feared men as much as, or even more than, they feared God, saying, ‘Lord, why have You ordained fighting for us? If only You would give us just a little more time.’ Say to them, ‘Little is the enjoyment in this world, the Hereafter is far better for those who are mindful of God: you will not be wronged by as much as the fibre in a date stone

وَمِنۡ حَيۡثُ خَرَجۡتَ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُۥ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيۡكُمۡ حُجَّةٌ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ فَلَا تَخۡشَوۡهُمۡ وَٱخۡشَوۡنِي وَلِأُتِمَّ نِعۡمَتِي عَلَيۡكُمۡ وَلَعَلَّكُمۡ تَهۡتَدُونَ

wherever you may have started out, turn your face in the direction of the Sacred Mosque; wherever any of you may be, turn your faces towards it, so that people may have no argument against you- except for the wrongdoers among them: do not fear them; fear Me- and so that I may perfect My favour on you and you may be guided

حُرِّمَتۡ عَلَيۡكُمُ ٱلۡمَيۡتَةُ وَٱلدَّمُ وَلَحۡمُ ٱلۡخِنزِيرِ وَمَآ أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦ وَٱلۡمُنۡخَنِقَةُ وَٱلۡمَوۡقُوذَةُ وَٱلۡمُتَرَدِّيَةُ وَٱلنَّطِيحَةُ وَمَآ أَكَلَ ٱلسَّبُعُ إِلَّا مَا ذَكَّيۡتُمۡ وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ وَأَن تَسۡتَقۡسِمُواْ بِٱلۡأَزۡلَٰمِۚ ذَٰلِكُمۡ فِسۡقٌۗ ٱلۡيَوۡمَ يَئِسَ ٱلَّذِينَ كَفَرُواْ مِن دِينِكُمۡ فَلَا تَخۡشَوۡهُمۡ وَٱخۡشَوۡنِۚ ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِي وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَٰمَ دِينࣰ اۚ فَمَنِ ٱضۡطُرَّ فِي مَخۡمَصَةٍ غَيۡرَ مُتَجَانِفࣲ لِّإِثۡمࣲ فَإِنَّ ٱللَّهَ غَفُورࣱ رَّحِيمࣱ‏

You are forbidden to eat carrion; blood; pig’s meat; any animal over which any name other than God’s has been invoked; any animal strangled, or victim of a violent blow or a fall, or gored or savaged by a beast of prey, unless you still slaughter it [in the correct manner]; or anything sacrificed on idolatrous altars. You are also forbidden to allot shares [of meat] by drawing marked arrows -a heinous practice- today the disbelievers have lost all hope that you will give up your religion. Do not fear them: fear Me. Today I have perfected your religion for you, completed My blessing upon you, and chosen as your religion islam: [total devotion to God]; but if any of you is forced by hunger to eat forbidden food, with no intention of doing wrong, then God is most forgiving and merciful

(Hast thou not seen those unto whom it was said: Withhold your hands�) [4:77]. Said al-Kalbi: �This verse was revealed about some Companions of the Messenger of Allah, Allah bless him and give him peace, among whom were �Abd al-Rahman ibn �Awf, al-Miqdad ibn al-Aswad, Qudamah ibn Maz�un and Sa�d ibn Abi Waqqas. These Companions were subjected to a lot of harm from the idolaters. They used to say: �O Messenger of Allah, allow us to fight them�, but his answer was always: �Keep your hands off them, for I have not been commanded to fight them�. When the Messenger of Allah, Allah bless him and give him peace, migrated to Medina and Allah, exalted is He, commanded them to fight the idolaters, some of them disliked fighting and found it very hard. And so Allah, exalted is He, revealed this verse�. Sa�id ibn Muhammad ibn Ahmad al-�Adl informed us> Abu �Amr Hamdan> al-Hasan ibn Sufyan> Muhammad

Forbidden to you are carrion and blood, the flesh of swine, that which has been offered up to other than God, the strangled, the beaten down, the fallen, the gored, what has been eaten by predators-except what you slaughter-what is sacrificed on stone alters, and that which you al- lot by divining arrows-that is ungodliness. Today those who disbelieve have despaired of your religion, so fear them not, and fear Me. Today I have perfected for you your religion and I have completed My blessings upon you, and I have approved for you the submission as a religion. Although carrion is vile and forbidden, a measure of it is still allowed at the time of constraint. Among the sorts of carrion is the flesh of a brother Muslim that is eaten by backbiting. In this there is never a concession in any state, whether by constraint or free choice. Hence this carrion is worse than that carrion, and its pro

And when idh is dependent because of an implied preceding udhkur ‘mention when’ you said to him to whom God had shown favour by guiding him to Islam and to whom you too had shown favour by manumitting him — this was Zayd b. Hāritha who had been a prisoner of war before the coming of Islam in the period of al-jāhiliyya. The Messenger of God s purchased him before his call to prophethood and then manumitted him and adopted him as his son — ‘Retain your wife for yourself and fear God’ before divorcing her. But you had hidden in your heart what God was to disclose what He was to manifest of your love for her and of the fact that should Zayd part with her you would marry her and you feared people would say ‘He has married his son’s wife!’ though God is worthier that you should fear Him in all things so take her in marriage and do not be concerned with what people say. Zayd subsequently divorc

Have you not seen those to whom it was said ‘Restrain your hands from fighting the disbelievers when they desired it at Mecca because of the harm the disbelievers had inflicted upon them — and these were a group from among the Companions — and establish the prayer and pay the alms’? Then as soon as fighting was prescribed was made obligatory for them lo a party of them fear people the disbelievers that is they fear punishment at their hands through death as they would fear the punishment of God or with more fear than their fear of Him ashadda ‘more’ is in the accusative because it is a circumstantial qualifier; the response to the lammā ‘as soon as’ is indicated by idhā ‘lo’ and what follows in other words they are taken aback by fear and they said frightened of death ‘Our Lord why have You prescribed fighting for us? Why not lawlā is to be understood as hallā defer us to a near term?’ S

And (remember) when you said to him on whom Allah has bestowed grace and you have done a favor: "Keep your wife to yourself, and have Taqwa of Allah." But you did hide in yourself that which Allah will make manifest, you did fear the people whereas Allah had a better right that you should fear Him. So, when Zayd had completed his aim with her, We gave her to you in marriage, so that there may be no difficulty to the believers in respect of the wives of their adopted sons when the latter have no desire to keep them. And Allah's command must be fulfilled (37) Allah's rebuke to His Messenger صلی اللہ علیہ وسلم and the Story of Zayd and Zaynab Allah tells what His Prophet ﷺ said to his freed slave Zayd bin Harithah, may Allah be pleased with him, who was the one on whom Allah had bestowed grace, i.e., through Islam and following the Messenger ﷺ. وَأَنْعَمْتَ عَلَيْهِ (and you have done a

From whatever place you issue turn your face towards the Sacred Mosque; and wherever you may be turn your faces towards it all of which is being repeated for emphasis so that there be not any argument from the people the Jews or the idolaters against you so that there be not any cause for contention regarding the change to a different direction of prayer. In this way their contentions against you will cease to exist both the contentions of the Jews when they say ‘He Muhammad (s) rejects our religion but follows our direction of prayer’ and of the idolaters when they say ‘He Muhammad (s) claims to follow the creed of Abraham but he contravenes his Abraham’s qibla’; excepting the evildoers among them acting in obstinacy who will say ‘He Muhammad (s) only changed to this direction because of his natural inclination towards the idolatrous religion of his forefathers’. The exceptive statement

حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ وَالَّذِي نَفْسِي بِيَدِهِ لاَ تَدْخُلُوا الْجَنَّةَ حَتَّى تُؤْمِنُوا وَلاَ تُؤْمِنُوا حَتَّى تَحَابُّوا أَلاَ أَدُلُّكُمْ عَلَى أَمْرٍ إِذَا أَنْتُمْ فَعَلْتُمُوهُ تَحَابَبْتُمْ أَفْشُوا السَّلاَمَ بَيْنَكُمْ ‏"‏ ‏.‏ وَفِي الْبَابِ عَنْ عَبْدِ اللَّهِ بْنِ سَلاَمٍ وَشُرَيْحِ بْنِ هَانِئٍ عَنْ أَبِيهِ وَعَبْدِ اللَّهِ بْنِ عَمْرٍو وَالْبَرَاءِ وَأَنَسٍ وَابْنِ عُمَرَ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

Narrated Abu Hurairah:that the Messenger of Allah (ﷺ) said: "By the One in Whose Hand is my soul! You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I inform you about a matter which if you do it, then you will love one another? Spread the Salam among each other

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ، وَالْحُسَيْنُ بْنُ مُحَمَّدٍ الْحَرِيرِيُّ، بَلْخِيٌّ قَالاَ حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، عَنْ جَعْفَرِ بْنِ سُلَيْمَانَ الضُّبَعِيِّ، عَنْ عَوْفٍ، عَنْ أَبِي رَجَاءٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ، أَنَّ رَجُلاً، جَاءَ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَ السَّلاَمُ عَلَيْكُمْ ‏.‏ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ عَشْرٌ ‏"‏ ‏.‏ ثُمَّ جَاءَ آخَرُ فَقَالَ السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ عِشْرُونَ ‏"‏ ‏.‏ ثُمَّ جَاءَ آخَرُ فَقَالَ السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ ثَلاَثُونَ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ ‏.‏ وَفِي الْبَابِ عَنْ عَلِيٍّ وَأَبِي سَعِيدٍ وَسَهْلِ بْنِ حُنَيْفٍ ‏.‏

Narrated 'Imran bin Husain:"A man came to the Prophet (ﷺ) and said: 'As-Salamu 'Alaykum (Peace be upon you).'" [He said:] "So the Prophet (ﷺ) said: 'Ten.' Then another came and he said: 'As-Salamu 'Alaykum Wa Rahmatullah (Peace be upon you, and the mercy of Allah).' So the Prophet (ﷺ) said: 'Twenty.' Then another came and said: 'As-Salamu 'Alaykum Wa Rahmatullahi Wa Barakatuh (Peace be upon you, and the mercy of Allah, and His Blessings).' So the Prophet (ﷺ) said: 'Thirty

حَدَّثَنَا يَحْيَى بْنُ جَعْفَرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ خَلَقَ اللَّهُ آدَمَ عَلَى صُورَتِهِ، طُولُهُ سِتُّونَ ذِرَاعًا، فَلَمَّا خَلَقَهُ قَالَ اذْهَبْ فَسَلِّمْ عَلَى أُولَئِكَ النَّفَرِ مِنَ الْمَلاَئِكَةِ جُلُوسٌ، فَاسْتَمِعْ مَا يُحَيُّونَكَ، فَإِنَّهَا تَحِيَّتُكَ وَتَحِيَّةُ ذُرِّيَّتِكَ‏.‏ فَقَالَ السَّلاَمُ عَلَيْكُمْ‏.‏ فَقَالُوا السَّلاَمُ عَلَيْكَ وَرَحْمَةُ اللَّهِ‏.‏ فَزَادُوهُ وَرَحْمَةُ اللَّهِ، فَكُلُّ مَنْ يَدْخُلُ الْجَنَّةَ عَلَى صُورَةِ آدَمَ، فَلَمْ يَزَلِ الْخَلْقُ يَنْقُصُ بَعْدُ حَتَّى الآنَ ‏"‏‏.‏

Narrated Abu Huraira:The Prophet (ﷺ) said, "Allah created Adam in His picture, sixty cubits (about 30 meters) in height. When He created him, He said (to him), "Go and greet that group of angels sitting there, and listen what they will say in reply to you, for that will be your greeting and the greeting of your offspring." Adam (went and) said, 'As-Salamu alaikum (Peace be upon you).' They replied, 'AsSalamu-'Alaika wa Rahmatullah (Peace and Allah's Mercy be on you) So they increased 'Wa Rahmatullah' The Prophet (ﷺ) added 'So whoever will enter Paradise, will be of the shape and picture of Adam Since then the creation of Adam's (offspring) (i.e. stature of human beings is being diminished continuously) to the present time

حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ أَخْبَرَنِي سُلَيْمَانُ بْنُ يَسَارٍ، أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ أَرْدَفَ رَسُولُ اللَّهِ صلى الله عليه وسلم الْفَضْلَ بْنَ عَبَّاسٍ يَوْمَ النَّحْرِ خَلْفَهُ عَلَى عَجُزِ رَاحِلَتِهِ، وَكَانَ الْفَضْلُ رَجُلاً وَضِيئًا، فَوَقَفَ النَّبِيُّ صلى الله عليه وسلم لِلنَّاسِ يُفْتِيهِمْ، وَأَقْبَلَتِ امْرَأَةٌ مِنْ خَثْعَمَ وَضِيئَةٌ تَسْتَفْتِي رَسُولَ اللَّهِ صلى الله عليه وسلم فَطَفِقَ الْفَضْلُ يَنْظُرُ إِلَيْهَا، وَأَعْجَبَهُ حُسْنُهَا، فَالْتَفَتَ النَّبِيُّ صلى الله عليه وسلم يَنْظُرُ إِلَيْهَا، فَأَخْلَفَ بِيَدِهِ فَأَخَذَ بِذَقَنِ الْفَضْلِ، فَعَدَلَ وَجْهَهُ عَنِ النَّظَرِ إِلَيْهَا، فَقَالَتْ يَا رَسُولَ اللَّهِ إِنَّ فَرِيضَةَ اللَّهِ فِي الْحَجِّ عَلَى عِبَادِهِ أَدْرَكَتْ أَبِي شَيْخًا كَبِيرًا، لاَ يَسْتَطِيعُ أَنْ يَسْتَوِيَ عَلَى الرَّاحِلَةِ، فَهَلْ يَقْضِي عَنْهُ أَنْ أَحُجَّ عَنْهُ قَالَ ‏ "‏ نَعَمْ ‏"‏‏.‏

Narrated `Abdullah bin `Abbas:Al-Fadl bin `Abbas rode behind the Prophet (ﷺ) as his companion rider on the back portion of his she camel on the Day of Nahr (slaughtering of sacrifice, 10th Dhul-Hijja) and Al-Fadl was a handsome man. The Prophet (ﷺ) stopped to give the people verdicts. In the meantime, a beautiful woman From the tribe of Khath'am came, asking the verdict of Allah's Messenger (ﷺ). Al-Fadl started looking at her as her beauty attracted him. The Prophet (ﷺ) looked behind while Al-Fadl was looking at her; so the Prophet (ﷺ) held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the owner sides in order that he should not gaze at her. She said, "O Allah's Messenger (ﷺ)! The obligation of Performing Hajj enjoined by Allah on His worshipers, has become due (compulsory) on my father who is an old man and who cannot sit firmly on the riding animal. Will it be sufficient that I perform Hajj on his behalf?" He said, "Yes

حَدَّثَنِي عُقْبَةُ بْنُ مُكْرَمٍ، حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، ح وَحَدَّثَنِي مُحَمَّدُ بْنُ، مَرْزُوقٍ حَدَّثَنَا رَوْحٌ، حَدَّثَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي زِيَادٌ، أَنَّ ثَابِتًا، مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ أَخْبَرَهُ أَنَّهُ، سَمِعَ أَبَا هُرَيْرَةَ، يَقُولُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ يُسَلِّمُ الرَّاكِبُ عَلَى الْمَاشِي وَالْمَاشِي عَلَى الْقَاعِدِ وَالْقَلِيلُ عَلَى الْكَثِيرِ ‏"‏ ‏.‏

Abu Huraira reported Allah's Messenger (ﷺ) as saying:The rider should first greet the pedestrian, and the pedestrian the one who is seated and a small group should greet a larger group (with as-Salam-u-'Alaikum)

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَفَّانُ، حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ، حَدَّثَنَا عُثْمَانُ بْنُ حَكِيمٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَبِيهِ، قَالَ قَالَ أَبُو طَلْحَةَ كُنَّا قُعُودًا بِالأَفْنِيَةِ نَتَحَدَّثُ فَجَاءَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَامَ عَلَيْنَا فَقَالَ ‏"‏ مَا لَكُمْ وَلِمَجَالِسِ الصُّعُدَاتِ اجْتَنِبُوا مَجَالِسَ الصُّعُدَاتِ ‏"‏ ‏.‏ فَقُلْنَا إِنَّمَا قَعَدْنَا لِغَيْرِ مَا بَاسٍ قَعَدْنَا نَتَذَاكَرُ وَنَتَحَدَّثُ ‏.‏ قَالَ ‏"‏ إِمَّا لاَ فَأَدُّوا حَقَّهَا غَضُّ الْبَصَرِ وَرَدُّ السَّلاَمِ وَحُسْنُ الْكَلاَمِ ‏"‏ ‏.‏

Abu Talha reported:While we were sitting in front of the houses and talking amongst ourselves, Allah's Messenger (ﷺ) happened to come there. He stood by us and said: What about you and your meetings on the paths? Avoid these meetings on the paths. We said: We were sitting here without (any intention of doing harm to the passers-by) ; we are sitting to discuss matters and to hold conversation amongst ourselves. Thereupon he said: If there is no help (for you but to sit on these paths), then give the paths their rights and these are lowering of the gaze, exchanging of greetings and good conversation

قال وقال رسول الله صلى الله عليه وسلم لا ينبغي لامرئ شهد مقاما فيه حق إلا تكلم به فإنه لن يقدم أجله ولن يحرمه رزقا هو له + حديث لا ينبغي لامرئ شهد مقاما فيه حق إلا تكلم به فإنه لن يقدم أجله ولن يحرمه رزقا هو له أخرجه البيهقي في الشعب من حديث ابن عباس بسند الحديث الذي قبله وروى الترمذي وحسنه وابن ماجه من حديث أبي سعيد لا يمنعن رجلا هيبة الناس أن يقول الحق إذا علمه +

وينام عقبه فيرجع إليه قواه وليحذر الحركة والرياضة عقبه فانها مضرة جدا | فصل في هدية فى علاج العشق هذا مرض من أمراض القلب مخالف لسائر الامراض في ذاته وأسبابه وعلاجه وإذا تمكن واستحكم عز على الأطباء دواؤه وأعيا العليل داؤه وإنما حكاه الله سبحانه في كتابه عن طائفتين من الناس من النساء وعشاق الصبيان المردان فحكاه عن امرأة العزيز في شأن يوسف وحكاه عن قوم لوط فقال تعالى إخبارا عنهم لما جاءت الملاكئة لوطا وجاء اهل المدينة يستبشرون قال إن هؤلاء ضيفى فلا تفضحون واتقوا الله ولا تخزون قالوا أولم ننهك عن العالمين قال هؤلاء بناتى إن كنتم فاعلين لعمرك إنهم لفى سكرتهم يعمهون وأما ما زعمه بعض من لم يقدر رسول الله حق قدره انه ابتلى به في شان زينب بنت جحش وانه رآها فقال سبحان مقلب القلوب واخذت بقلبه وجعل يقول لزيد بن حارثه أمسكها حتى أنزل الله عليه وإذ تقول للذى انعم الله عليه وانعمت عليه أمسك عليك زوجك واتق الله وتخفى في نفسك ما الله مبديه وتخشى الناس والله احق ان تخشاه فظن هذا الزاعم أن ذلك في شأن العشق

ومن قال هو مستحب قال لم يجىء الأمر به في القرآن ولا في السنة بخلاف الصبر فإن الله أمر به في مواضع كثيرة من كتابه وكذلك التوكل قال @QB@ إن كنتم آمنتم بالله فعليه توكلوا إن كنتم مسلمين @QE@ وأمر بالإنابة فقال @QB@ وأنيبوا إلى ربكم @QE@ وأمر بالإخلاص كقوله @QB@ وما أمروا إلا ليعبدوا الله مخلصين له الدين @QE@ وكذلك الخوف كقوله @QB@ فلا تخافوهم وخافون إن كنتم مؤمنين @QE@ وقوله @QB@ فلا تخشوهم واخشون @QE@ وقوله @QB@ وإياي فارهبون @QE@ وكذلك الصدق قال تعالى @QB@ يا أيها الذين آمنوا اتقوا الله وكونوا مع الصادقين @QE@ وكذلك المحبة وهي أفرض الواجبات إذ هي قلب العبادة المأمور بها ومخها وروحها

ثم شهقت وقضت نحبها فاحتفرنا لهما قبرا واحدا ودفناهما فيه ثم رجعت إلى المدينة فأقمت سبع سنين ثم ذهبت إلى الحجاز ووردت المدينة فقلت والله لآتين قبر عتبة أزوره فأتيت القبر فإذا عليه شجرة عليها عصائب حمر وصفر فقلت لأرباب المنزل ما يقال لهذه الشجرة قالوا شجرة العروسين ولو لم يكن في العشق من الرخصة المخالفة للتشديد إلا الحديث الوارد بالحسن من الأسانيد وهو حديث سويد بن سعيد بن علي بن مسهر عن أبي يحيى القتات عن مجاهد عن ابن العباس يرفعه من عشق وعف وكتم فمات فهو شهيد ورواه سويد أيضا عن ابن مسهر عن هشام بن عروة عن أبيه عن عائشة مرفوعا ورواه الخطيب عن الأزهري في الأم عن المعافا بن زكريا عن قطبة عن ابن الفضل عن أحمد بن مسروق عنه ورواه الزبير بن بكار عن عبد العزيز الماجشون عن عبد العزيز ابن أبي حاتم عن ابن أبي نجيح عن مجاهد عن ابن عباس وهذا سيد الأولين والآخرين ورسول رب العالمين صلى الله عليه وسلم نظر إلى زينب بنت جحش رضي الله عنها فقال سبحان مقلب القلوب وكانت تحت زيد بن حارثة مولاه فلما هم بطلاقها ق

فلم يغيروه إلا عمهم الله بعقاب وخرج أيضا من حديث عدي بن عمير قال سمعت رسول الله صلى الله عليه وسلم يقول إن الله لا يعذب العامة بعمل الخاصة حتى يروا المنكر بين ظهرانيهم وهم قادرون على أن ينكروه فلا ينكروه فإذا فعلوا ذلك عذب الله العامة والخاصة وخرج أيضا هو وابن ماجه من حديث أبي سعيد الخدري قال سمعت النبي صلى الله عليه وسلم يقول إن الله ليسأل العبد يوم القيامة حتى يقول ما منعك إذا رأيت المنكر أن تنكره فإذا لقن الله عبدا حجته قال يا رب رجوتك وفرقت من الناس فأما ما أخرجه الترمذي وابن ماجه من حديث أبي سعيد أيضا عن النبي صلى الله عليه وسلم أنه قال في خطبة ألا لا يمنعن رجلا هيبة الناس أن يقول بحق إذا علمه وبكي أبو سعيد وقال قد والله رأينا أشياء فهبنا وخرجه الإمام أحمد وزاد فيه فإنه لا يقرب من أجل ولا يباعد من رزق أن يقال بحق أو يذكر بعظيم وكذلك خرج الإمام أحمد وابن ماجه من حديث أبي سعيد عن النبي صلى الله عليه وسلم قال لا يحقر أحدكم نفسه قالوا يا رسول الله كيف يحقر أحدنا نفسه قال يري أمرا لله عل

ما آن للسرداب ان يلد الذي % حملتموه بزعمكم ما آنا فعلى عقولكم العفاء فانكم % ثلثتم العنقاء والغيلانا ولقد بطلت حجج استودعها مثل هذا الغائب وضاعت اعظم ضياع فانتم ابطلتم حجج الله من حيث زعمتم حفظها وهذا تصريح من امير المؤمنين رضى الله عنه بان حامل حجج الله في الأرض بحيث يؤديها عن الله ويبلغها إلى عباده مثله رضى الله عنه ومثل إخوانه من الخلفاء الراشدين ومن اتبعهم إلى يوم القيامة وقوله لكيلا تبطل حجج الله وبيناته أي لكيلا تذهب من بين يدي الناس وتبطل من صدورهم والا فالبطلان محال عليها لانها ملزوم ما يستحيل عليه البطلان فإن قيل فما الفرق بين الحجج والبينات قيل الفرق بينهما ان الحجج هي الادلة العلمية التي يعقلها القلب وتسمع بالاذن قال تعالى في مناظرة إبراهيم لقومه وتبيين بطلان ما هم عليه بالدليل العلمي وتلك حجتنا آتيناهم إبراهيم على قومه نرفع درجات من نشاء قال ابن زيد بعلم الحجة وقال تعالى فان حاجوك فقل اسلمت وجهي لله ومن اتبعني وقال تعالى @QB@ والذين يحاجون في الله من بعد ما استجيب له حجتهم دا

Virtual reality exposure therapy for anxiety and related disorders: A meta-analysis of randomized controlled trials.: Trials of virtual reality exposure therapy (VRET) for anxiety-related disorders have proliferated in number and diversity since our previous meta-analysis that examined 13 total trials, most of which were for specific phobias (Powers & Emmelkamp, 2008). Since then, new trials have compared VRET to more diverse anxiety and related disorders including social anxiety disorder (SAD), posttraumatic stress disorder (PTSD), and panic disorder (PD) with and without agoraphobia. With the availability of

Exposure to virtual social interactions in the treatment of social anxiety disorder: A randomized controlled trial.: This randomized controlled trial investigated the efficacy of a stand-alone virtual reality exposure intervention comprising verbal interaction with virtual humans to target heterogeneous social fears in participants with social anxiety disorder. Sixty participants (Mage = 36.9 years; 63.3% women) diagnosed with social anxiety disorder were randomly assigned to individual virtual reality exposure therapy (VRET), individual in vivo exposure therapy (iVET), or waiting-list. Multilevel regression a

The Unified Protocol for Transdiagnostic Treatment of Emotional Disorders Compared With Diagnosis-Specific Protocols for Anxiety Disorders: A Randomized Clinical Trial.: Importance: Transdiagnostic interventions have been developed to address barriers to the dissemination of evidence-based psychological treatments, but only a few preliminary studies have compared these approaches with existing evidence-based psychological treatments. Objective: To determine whether the Unified Protocol for Transdiagnostic Treatment of Emotional Disorders (UP) is at least as efficacious as single-disorder protocols (SDPs) in the treatment of anxiety disorders. Design, setting, an

Meta-analysis of technology-assisted interventions for social anxiety disorder.: This meta-analysis investigated the efficacy of technology-assisted interventions for individuals with social anxiety disorder (SAD). A systematic literature search in the databases Medline, PsychInfo, and Web of Science revealed 37 randomized controlled trials (2991 participants) that were grouped into internet delivered cognitive behavior therapy (ICBT; 21 trials), virtual reality exposure therapy (VRET; 3 trials), and cognitive bias modification (CBM; 13 trials). Patients undergoing ICBT and

Virtual reality exposure therapy for social anxiety disorder: a systematic review and meta-analysis.: Background: Virtual reality exposure therapy (VRET) is currently being used to treat social anxiety disorder (SAD); however, VRET's magnitude of efficacy, duration of efficacy, and impact on treatment discontinuation are still unclear. Methods: We conducted a meta-analysis of studies that investigated the efficacy of VRET for SAD. The search strategy and analysis method are registered at PROSPERO (#CRD42019121097). Inclusion criteria were: (1) studies that targeted patients with SAD or related p

Two decades of digital interventions for anxiety disorders: a systematic review and meta-analysis of treatment effectiveness.: Background: Digital interventions for anxiety disorders are a promising solution to address barriers to evidence-based treatment access. Precise and powerful estimates of digital intervention effectiveness for anxiety disorders are necessary for further adoption in practice. The present systematic review and meta-analysis examined the effectiveness of digital interventions across all anxiety disorders and specific to each disorder v. wait-list and care-as-usual controls. Methods: A systematic se

Relations among loneliness, social anxiety, and problematic Internet use.

The model of problematic Internet use advanced and tested in the current study proposes that individuals' psychosocial well-being, along with their beliefs about interpersonal communication (both face-to-face and online) are important cognitive predictors of negative outcomes arising from Internet use. The study examined the extent to which social anxiety explains results previously attributed to loneliness as a predictor of preference for online social interaction and problematic Internet use. The results support the hypothesis that the relationship between loneliness and preference for online social interaction is spurious, and that social anxiety is the confounding variable.

matched on Phobic Disorders (mesh), social anxiety (text)

Reduced serotonin-1A receptor binding in social anxiety disorder.

Background: Results from studies in serotonin-1A (5-HT1A) knockout mice and previous positron emission tomography (PET) studies in humans imply a role for 5-HT1A receptors in normal state anxiety as well as in certain anxiety disorders. The objective of this study was to investigate 5-HT1A receptor binding potential (BP) in social anxiety disorder (SAD). Methods: Using PET and [carbonyl-11C]WAY-100635, we compared a homogeneous group of 12 unmedicated, male SAD patients with 18 healthy control subjects (HC). A multivariate ANOVA with all regional BP values as dependent variables, age and four radiochemical variables as covariates was performed. Results: We found a significantly lower 5-HT1A BP in several limbic and paralimbic areas but not in the hippocampus (p = .234) of SAD patients. The difference in 5-HT1A binding was most significant in the amygdala (-21.4%; p = .003). There was als…

matched on Phobic Disorders (mesh), social anxiety (text)

The role of comorbid major depressive disorder in the clinical presentation of adult ADHD.

Most adults with attention-deficit/hyperactivity disorder (ADHD) are not recognized and remain untreated, although a large fraction of these individuals are diagnosed and treated for other comorbid mental disorders, such as major depressive disorder (MDD). The fact that MDD is one of the most commonly occurring mental disorders with high comorbidity with adult ADHD raises the question whether such comorbidity is associated with differences in the clinical picture of ADHD. Three hundred and twenty adult ADHD outpatients were evaluated. Diagnoses followed DSM-IV criteria. Interviews to evaluate ADHD and oppositional defiant disorder (ODD) were performed based on the Portuguese version of K-SADS-E. Psychiatric comorbidities were investigated using SCID-IV and MINI. Regression models were applied to test MDD association with clinical and demographic outcomes. Subjects presenting ADHD and MDD…

matched on Phobic Disorders (mesh), social phobia (text)

The effects of maternal social phobia on mother-infant interactions and infant social responsiveness.

Background: Social phobia aggregates in families. The genetic contribution to intergenerational transmission is modest, and parenting is considered important. Research on the effects of social phobia on parenting has been subject to problems of small sample size, heterogeneity of samples and lack of specificity of observational frameworks. We addressed these problems in the current study. Methods: We assessed mothers with social phobia (N = 84) and control mothers (N = 89) at 10 weeks in face-to-face interactions with their infants, and during a social challenge, namely, engaging with a stranger. We also assessed mothers with generalised anxiety disorder (GAD) (N = 50). We examined the contribution to infant social responsiveness of early infant characteristics (neonatal irritability), as well as maternal behaviour. Results: Mothers with social phobia were no less sensitive to their infa…

matched on Phobic Disorders (mesh), social phobia (text)

Structure, developmental course, and correlates of children's anxiety disorder-related behavior in a Hellenic community sample.

The generality of the DSM-IV diagnostic structure for children's anxiety disorders, as measured by the Spence Children's Anxiety Scale (SCAS) was investigated with a Greek-language version of the scale. An exploratory factor analysis produced a six-factor solution in general accord with the DSM-IV-based theoretical structure of responding. However, a generalized anxiety factor incorporated three unexpected items interpreted as representing excessive worry, including two items intended to measure obsessions, raising the question of children's ability to discriminate the intrusiveness of vexatious cognition. Anxiety scores were negatively correlated with school adjustment and performance, and decreased with age, with the exception of social phobia scores, which increased. Anxiety scores were substantially higher than those observed in most cultures, particularly on social phobia and compul…

matched on Phobic Disorders (mesh), social phobia (text)

Acceptance and commitment therapy for generalized social anxiety disorder: a pilot study.

Despite the demonstrated efficacy of cognitive-behavior therapy (CBT) for social anxiety disorder (SAD), many individuals do not respond to treatment or demonstrate residual symptoms and impairment posttreatment. Preliminary evidence indicates that acceptance-based approaches (e.g., acceptance and commitment therapy; ACT) can be helpful for a variety of disorders and emphasize exposure-based strategies and processes. Nineteen individuals diagnosed with SAD participated in a 12-week program integrating exposure therapy and ACT. Results revealed no changes across a 4-week baseline control period. From pretreatment to follow-up, significant improvements occurred in social anxiety symptoms and quality of life, yielding large effect size gains. Significant changes also were found in ACT-consistent process measures, and earlier changes in experiential avoidance predicted later changes in sympt…

matched on Phobic Disorders (mesh), social anxiety (text)

Expanding the topography of social anxiety. An experience-sampling assessment of positive emotions, positive events, and emotion suppression.

The relation between social anxiety and hedonic activity remains poorly understood. From a self-regulatory perspective, we hypothesized that socially anxious individuals experience diminished positive experiences and events on days when they are unable to manage socially anxious feelings adequately. In this 21-day experience-sampling study, we constructed daily measures of social anxiety and emotion regulation. Greater dispositional social anxiety was associated with less positive affect and fewer positive events in everyday life. Among individuals defined as socially anxious from their scores on a global self-report measure of social anxiety, the number of positive events was lowest on days when they both were more socially anxious and tended to suppress emotions and highest on days when they were less socially anxious and more accepting of emotional experiences. Irrespective of disposi…

matched on Phobic Disorders (mesh), social anxiety (text)

Self-stigma, empowerment, and perceived legitimacy of discrimination among women with mental illness.

Objective: The study sought to better understand why some people with mental illness self-stigmatize and develop low self-esteem while others remain indifferent to stigma or respond with a sense of empowerment. The authors hypothesized that a high level of perceived discrimination, little sense of identification with the group of people with mental illness, and a high level of perceived legitimacy of discrimination lead to self-stigma. Methods: Sixty women with borderline personality disorder and 30 women with social phobia, who were recruited at three centers in Germany and Switzerland, completed stigma-related questionnaires. Results: After depression and index diagnosis were controlled for, a low level of perceived discrimination and of the legitimacy of discrimination predicted high self-esteem and high empowerment. Identification with the group of people with mental illness did not …

matched on Phobic Disorders (mesh), social phobia (text)

Reduced sensitivity in the recognition of anger and disgust in social anxiety disorder.

Introduction: The aim of this study was to investigate the recognition of facial expressions in patients with a generalised social anxiety disorder. It is well documented that in different psychiatric disorders (e.g., depression, schizophrenia) patients may show an altered processing of emotions. However, in generalised social anxiety, emotion recognition has not been studied. Methods: 24 Patients with generalised social anxiety disorder and 26 healthy controls, matched on age, education, and sex were included. The task entailed the emotional labelling of faces with different facial expressions (happiness, fear, disgust, sadness, surprise, anger) presented in different intensities. Subjects were asked to make a forced-choice response. Results: These revealed that patients with a generalised social anxiety disorder were less sensitive for the negative facial expressions of anger and disgu…

matched on Phobic Disorders (mesh), social anxiety (text)

Red cell membrane omega-3 fatty acids are decreased in nondepressed patients with social anxiety disorder.

The "phospholipid hypothesis" attributes a pathophysiologic role to the polyunsaturated fatty acid (PUFA) composition of phospholipids in depression. The aim of the present study was to determine whether the hypothesis is relevant to social anxiety disorder (SAD). The study sample consisted of 27 untreated, nondepressed patients with SAD (DSM-IV) and 22 controls. Severity of SAD was assessed with the Liebowitz Social Anxiety Scale (LSAS). Erythrocyte PUFA concentrations were measured by gas-liquid chromatography. Concentrations of most n-3 PUFAs were lower in the patients: 18:3n-3 by 32% (p < 0.002), 20:3n-3 by 34%, 20:5n-3 by 36% (all p < 0.001) and 22:6n-3 by 18% (p = 0.002). No significant differences were observed in other fatty acids. Significant inverse correlations were obtained between levels of n-3 PUFAs and LSAS scores. In conclusion, the phospholipid hypothesis may apply to SA…

matched on Phobic Disorders (mesh), social anxiety (text)

A test of Berggren's model of dental fear and anxiety.

Berggren's (1984) model of dental fear and anxiety predicts that dentally anxious individuals postpone treatment, leading to a deteriorating dental state and subsequently to fear of negative evaluations in relation to their oral condition. The present study aimed to test one of the core assumptions of this model, namely that deterioration of dental health status would mediate the effects of avoidance of dental care on self-reported fear of negative evaluation. Participants were 73 patients (mean age 38.5 yr) meeting the diagnostic and statistical manual of mental disorders - 4th edn - Text Revision (DSM-IV-TR) criteria of dental phobia. Variables in the theoretical model were operationalized with multiple measures. A series of Sobel tests indicated that mediation was present for the relationship between years of avoidance and fear of negative self-evaluation when dental health status was…

matched on Phobic Disorders (mesh), fear of negative evaluation (text)

Internet use by the socially fearful: addiction or therapy?

The Internet has often been argued to have adverse psychological consequences, such as depression or anxiety symptoms, among "over-users." The present study offers an alternative understanding, suggesting the Internet may be used as a forum for expanding social networks and consequently enhancing the chance of meaningful relationships, self-confidence, social abilities, and social support. An online sample of 188 people was recruited over the Internet, while paper and pencil tests were administered to an offline sample group of 27 undergraduate university students, who were regular Internet users. Subjects completed the Zung Depression Scale (ZDS), Depression, Anxiety and Stress Scales (DASS), Eysenck Personality Questionnaire?Revised Short Scale (EPQ-R Short), Fear of Negative Evaluation (FNE) scale, Internet Use Questionnaire (IUQ), and an Internet Effects Questionnaire (IEQ). Results …

matched on Phobic Disorders (mesh), fear of negative evaluation (text)

The psychometric properties of the Brief Fear of Negative Evaluation Scale.

This study examined the psychometric properties of the Brief Fear of Negative Evaluation (BFNE) Scale in a nonclinical, nonstudent sample. Participants were administered the BFNE Scale, Beck Depression Inventory (BDI), and the UCLA Loneliness Scale. No differences were found across age, but women scored significantly higher on the BFNE Scale than men. Confirmatory factor analysis supported a two-factor solution corresponding to positive and reverse scored items. Internal consistency was excellent for the positive scored factor (alpha=.94), acceptable for the reverse scored factor (alpha=.73), and good for the full BFNE Scale (alpha=.80). BFNE scores were significantly correlated in the expected directions with the BDI and the UCLA Loneliness Scale. Implications of these findings for clinical practice and future research are discussed.

matched on Phobic Disorders (mesh), fear of negative evaluation (text)

Brief fear of negative evaluation scale-revised.

Rodebaugh et al. [2004: Psychol Assess 2:169-181] recently performed a confirmatory factor analysis (CFA) on the Brief Fear of Negative Evaluation scale (BFNE; Leary, 1983: Psychol Bull 9:371-375]. Their study resulted in the emergence of a two-factor solution comprising straightforwardly worded items and reverse-worded items. They concluded by recommending use of only the straightforwardly worded items in the BFNE. Our intent in this study was to evaluate this recommendation through replication and extension. Participants included 385 undergraduates from the Universities of Regina and Houston, who provided responses to a questionnaire battery including either the BFNE or a revision utilizing straightforwardly worded versions of the reverse-worded items (BFNE-II). A CFA of the BFNE, using the two-factor model proposed by Rodebaugh et al., supported their conclusion that the reverse-worde…

matched on Phobic Disorders (mesh), fear of negative evaluation (text)

Mental health after the COVID-19 pandemic among Finnish youth: a repeated, cross-sectional, population-based study.

Background: High levels of mental health problems among young people were reported during the COVID-19 pandemic, but studies of the post-pandemic period are scarce. We assessed mental health problems among Finnish youth before, during, and after the COVID-19 pandemic using nationwide population-based samples. Our aim was to examine in which direction the heightened levels of adolescent mental health problems have developed after the pandemic. Methods: In this national, repeated cross-sectional, population-based study in Finland, we recruited students at lower and upper secondary level (aged 13-20 years) who were taking part in the Finnish School Health Promotion (SHP) survey in 2015-23 (119 681-158 897 participants per round). The SHP is based on total sampling and conducted biennially between March and May. Self-reports covered the seven-item Generalized Anxiety Disorder Scale; the two-…

matched on social anxiety (text), social phobia (text)

Attachment style and oxytocin receptor gene variation interact in influencing social anxiety.

Objectives: Social anxiety has been suggested to be promoted by an insecure attachment style. Oxytocin is discussed as a mediator of trust and social bonding as well as a modulator of social anxiety. Applying a gene-environment (G × E) interaction approach, in the present pilot study the main and interactive effects of attachment styles and oxytocin receptor (OXTR) gene variation were probed in a combined risk factor model of social anxiety in healthy probands. Methods: Participants (N = 388; 219 females, 169 males; age 24.7 ± 4.7 years) were assessed for anxiety in social situations (Social Phobia and Anxiety Inventory) depending on attachment style (Adult Attachment Scale, AAS) and OXTR rs53576 A/G genotype. Results: A less secure attachment style was significantly associated with higher social anxiety. This association was partly modulated by OXTR genotype, with a stronger negative in…

matched on social anxiety (text), social phobia (text)

Oxytocin receptor gene methylation: converging multilevel evidence for a role in social anxiety.

Social anxiety disorder (SAD) is a commonly occurring and highly disabling disorder. The neuropeptide oxytocin and its receptor (OXTR) have been implicated in social cognition and behavior. This study-for the first time applying a multilevel epigenetic approach-investigates the role of OXTR gene methylation in categorical, dimensional, and intermediate neuroendocrinological/neural network phenotypes of social anxiety. A total of 110 unmedicated patients with SAD and matched 110 controls were analyzed for OXTR methylation by direct sequencing of sodium bisulfite-converted DNA extracted from whole blood. Furthermore, OXTR methylation was investigated regarding SAD-related traits (Social Phobia Scale (SPS) and Social Interaction Anxiety Scale (SIAS)), salivary cortisol response during the Trier social stress test (TSST), and amygdala responsiveness to social phobia related verbal stimuli us…

matched on social anxiety (text), social phobia (text)

Depression and social anxiety in help-seeking patients with an ultra-high risk for developing psychosis.

Knowledge on associations between ultra-high risk (UHR) for developing psychosis and on non-psychotic psychopathology in help-seeking populations is limited with respect to differences between male and female patients. The present study tests the hypothesis that both social anxiety and depression are highly prevalent in an UHR population, particularly among women. From February 2008 to February 2010 baseline data were collected from help-seeking subjects (14-35 years) who were included in the Dutch Early Detection and Intervention Evaluation (EDIE-NL) trial. Two recruiting strategies were used: a two-stage screening strategy in a population of consecutive help-seeking and distressed subjects of secondary mental health services, and a referral strategy. This study included 201 patients with a mean age of 22.7 years. Of these, 102 (51%) were female, 58% of the patients met the criteria for…

matched on social anxiety (text), social phobia (text)

To be sure, to be sure: intolerance of uncertainty mediates symptoms of various anxiety disorders and depression.

The Intolerance of Uncertainty Model was initially developed as an explanation for worry within the context of generalized anxiety disorder. However, recent research has identified intolerance of uncertainty (IU) as a possible transdiagnostic maintaining factor across the anxiety disorders and depression. The aim of this study was to determine whether IU mediated the relationship between neuroticism and symptoms related to various anxiety disorders and depression in a treatment-seeking sample (N=328). Consistent with previous research, IU was significantly associated with neuroticism as well as with symptoms of social phobia, panic disorder and agoraphobia, obsessive-compulsive disorder, generalized anxiety disorder, and depression. Moreover, IU explained unique variance in these symptom measures when controlling for neuroticism. Mediational analyses showed that IU was a significant part…

matched on social anxiety (text), social phobia (text)

Social anxiety disorder in adults who stutter.

Background: The nature and prevalence of social anxiety disorder (social phobia (SP)) in people who stutter is uncertain, and DSM-IV differential diagnosis guidelines make it difficult to classify an adult who stutters (AWS) with SP as it is assumed any social anxiety symptoms will be a consequence of their stuttering. The aim of this study was to determine the spot prevalence of SP in AWS and to investigate differences in social anxiety between AWS and controls who do not stutter. Methods: The study involved a comprehensive assessment of 200 AWS and 200 adults who do not stutter similar in age and sex ratio. Measures included stuttering severity, health status, self-report measures of social anxiety as well as a structured diagnostic interview for SP for randomly selected sub-group of 50 from each group. Results: The AWS were found to have significantly raised trait and social anxiety, …

matched on social anxiety (text), social phobia (text)

Psychometric evaluation of the mini-social phobia inventory (Mini-SPIN) in a treatment-seeking sample

The Mini-Social Phobia Inventory (Mini-SPIN) is a 3-item, self-rated screening instrument to assess social anxiety disorder, but its psychometric properties have not yet been examined in a sample seeking treatment for psychiatric disorders. We analyzed responses from 291 adults who telephoned the Adult Anxiety Clinic of Temple (AACT) seeking treatment for social anxiety or generalized anxiety and worry. The Mini-SPIN demonstrated strong internal consistency. Support for the convergent validity of the Mini-SPIN was provided by moderate correlations with several self-report measures and a clinician-administered measure of social anxiety completed by the subsample of callers who later came to the AACT for evaluation. Furthermore, the Mini-SPIN correlated significantly with two of three measures of functional disability, but not with a measure of life satisfaction. Correlations with measures…

matched on social anxiety (text), social phobia (text)

Virtual Reality Therapy Versus Cognitive Behavior Therapy for Social Phobia: A Preliminary Controlled Study

Social phobia is one of the most frequent mental disorders and is accessible to two forms of scientifically validated treatments: anti-depressant drugs and cognitive behavior therapies (CBT). In this last case, graded exposure to feared social situations is one of the fundamental therapeutic ingredients. Virtual reality technologies are an interesting alternative to the standard exposure in social phobia, especially since studies have shown its usefulness for the fear of public speaking. This paper reports a preliminary study in which a virtual reality therapy (VRT), based on exposure to virtual environments, was used to treat social phobia. The sample consisted of 36 participants diagnosed with social phobia assigned to either VRT or a group-CBT (control condition). The virtual environments used in the treatment recreate four situations dealing with social anxiety: performance, intimacy…

matched on social anxiety (text), social phobia (text)

Anxiolytic Effects of Repeated Cannabidiol Treatment in Teenagers With Social Anxiety Disorders.

Accumulated evidence indicates that cannabidiol (CBD), a nonpsychotomimetic and nonaddictive main component of the Cannabis sativa plant, reverses anxiety-like behavior. The purpose of the present study was to assess the efficacy of CBD treatment for Japanese late teenagers with social anxiety disorder (SAD). Thirty-seven 18-19-year-old Japanese teenagers with SAD and avoidant personality disorder received, in a double-blind study, cannabis oil (n = 17) containing 300 mg CBD or placebo (n = 20) daily for 4 weeks. SAD symptoms were measured at the beginning and end of the treatment period using the Fear of Negative Evaluation Questionnaire and the Liebowitz Social Anxiety Scale. CBD significantly decreased anxiety measured by both scales. The results indicate that CBD could be a useful option to treat social anxiety.

matched on social anxiety (text), fear of negative evaluation (text)

Altered Amygdala Resting-State Functional Connectivity and Hemispheric Asymmetry in Patients With Social Anxiety Disorder.

Background: The amygdala plays a key role in emotional hyperreactivity in response to social threat in patients with social anxiety disorder (SAD). We investigated resting-state functional connectivity (rs-FCN) of the left and right amygdala with various brain regions and functional lateralization in patients with SAD. Methods: A total of 36 patients with SAD and 42 matched healthy controls underwent functional magnetic resonance imaging (fMRI) at rest. Using the left and right amygdala as seed regions, we compared the strength of the rs-FCN in the patient and control groups. Furthermore, we investigated group differences in the hemispheric asymmetry of the functional connectivity maps of the left and right amygdala. Results: Compared with healthy controls, the rs-FCN between the left amygdala and the dorsolateral prefrontal cortex was reduced in patients with SAD, whereas left amygdala …

matched on social anxiety (text), fear of negative evaluation (text)

Long-term Consequences of Childhood Bullying in Adults who Stutter: Social Anxiety, Fear of Negative Evaluation, Self-esteem, and Satisfaction with Life.

Purpose: Psychosocial disorders have been reported in adults who stutter, especially social anxiety disorder. Social anxiety has been linked to childhood victimization. It is possible that recalled childhood victimization could be linked to psychosocial problems reported in some adults who stutter. Method: Participants were 36 adults who stutter and 36 adults who do not stutter (mean age=21.9 years). The Retrospective Bullying Questionnaire was completed for primary school, secondary school and university environments for physical, verbal, relational and cyber bullying. Participants were categorized into one of five groups (bully, victim, bully-victim, bystander and uninvolved) based ontheir responses. Participants completed four psychosocial scales: social interaction anxiety, fear of negative evaluation, self-esteem and satisfaction with life scales. Results: The two groups differed wi…

matched on social anxiety (text), fear of negative evaluation (text)