Turning to God and to religious practice under strain.
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Tafsīr
التفسير6 shownCommentary on the verses above, at most two editions per verse.
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Mothers shall suckle their children two whole years-for those who desire to complete the suckling. Great is that Lord who is unique in loving kindness and without peer in caressing servants. He be- stows in testing, He is loyal to assurances. If we call Him, He hears, and if we do not, He knows. He is generous, loving, love-showing, and love-increasing; gentle, defect-hiding, excuse-hearing, a good God. His bounty is beyond all bounty, His generosity beyond all generosity, His mercy greater than all mercies, His love not like other loves. The example given of utmost mercy is the mercy of mothers, but God's mercy toward His servants is more than that, and His love is not like their love. Do you not see that He commands mothers to give milk to their children for two complete years, He urges them to nurture them, and He counsels them to take care of them? He does not confine Himself to the
en-al-jalalayn on 2:233en-al-jalalayncommentary on an ayah this subject surfaced
Mothers shall suckle their children for two full years kāmilayn ‘two full ones’ is an adjective for emphasis; this is for such as desire to fulfil the suckling and this is the maximum length of time. It is for the father to provide food for them the mothers and clothe them during the suckling if they be divorced honourably to the best of his ability. No soul is charged save to its capacity its ability; a mother shall not be harmed by her child that is on account of the child by being forced to suckle it if she does not want to; neither should a father be harmed by his child that is on account of it by being charged with more than he is able to bear. The mention of both parents here in relation to the child is intended to show sympathy for both. The heir the one inheriting from his father that is the young man who is the trustee of his father’s property has a similar duty to that of the f
en-asbab-al-nuzul-by-al-wahidi on 3:159en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced
It was by a mercy of God that thou wert soft with them. Hadst thou been harsh and hard of heart, they would have scattered from around thee. So pardon them, ask forgiveness for them, and consult with them in the affair. And when thou art resolved, trust in God. Surely God loves those who trust. “O master of masters! O paragon of engendered beings! You are generous and lovingly kind, gentle and ever-merciful to everyone. You drive everyone by customs that hit the mark. You call everyone to the table of exaltedness and convey to everlasting felicity. You are like a father for the orphans, a husband for the widowed. You caress the familiar and you show the road to the estranged. You are mercy itself for the world's folk, a cause of generous giving to all the servants. O master, there is all of this, but take care not to see yourself. Do not consider these as your own acquisitions, for all o
en-asbab-al-nuzul-by-al-wahidi on 3:173en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced
(Those unto whom men said: Lo! the people have gathered against you, therefor fear them�) [3:173]. Abu Ishaq al-Tha'alibi informed us> Abu Salih Shu'ayb ibn Muhammad> Abu Hatim al-Tamimi> Ahmad ibn al-Azhar> Rawh ibn 'Ubadah> Sa'id> Qatadah who said: �This refers to the day of Uhud, following the deaths and wounds that the Muslims had suffered and after the idolaters, Abu Sufyan and his company, had left. The Prophet, Allah bless him and give him peace, said to his Companions: 'Would a group gather for war for Allah's sake and seek their enemy, for this is more prone to cause damage to the enemy and more likely to drive them away for a distance?' A group set off, despite of what Allah knew of their extreme exhaustion. When they reached Dhu'l-Hulayfah, the Bedouins and other people came to them, saying: 'Abu Sufyan is going to attack you', but they only said: 'Allah is Sufficient for us!
en-al-jalalayn on 3:122en-al-jalalayncommentary on an ayah this subject surfaced
When idh substitutes for the previous idh two parties of you the Banū Salima and the Banū Hāritha the two flanks of the army were about to lose heart about to shrink from the battle and retreat after ‘Abd Allāh b. Ubayy the hypocrite and his companions began to retreat. He Ibn Ubayy said ‘Why should we get ourselves and our children killed?’ and he also said to Abū Jābir al-Salamī — who had said to him ‘I implore you by God for your Prophet’s sake and yours’ — ‘If we knew how to fight we would follow you!’ But God then made them the Banū Salima and the Banū Hāritha steadfast and they did not abandon the field; and God was their Protector their Helper and let the believers rely on God let them place their trust in Him and none other.
en-tafisr-ibn-kathir on 3:122en-tafisr-ibn-kathircommentary on an ayah this subject surfaced
And (remember) when you left your household in the morning to post the believers at their stations for the battle (of Uhud). And Allah is All-Hearer, All-Knower (121)When two parties from among you were about to lose heart, but Allah was their Wali (Supporter and Protector). And in Allah should the believers put their trust (122)And Allah has already made you victorious at Badr, when you were a weak little force. So have Taqwa of Allah that you may be grateful (123)
The Battle of Uhud
According to the majority of scholars, these Ayat are describing the battle of Uhud, as Ibn 'Abbas, Al-Hasan, Qatadah, As-Suddi and others said. The battle of Uhud occurred on a Saturday, in the month of Shawwal on the third year of Hijrah. 'Ikrimah said that Uhud occurred in the middle of the month of Shawwal, and Allah knows best.
The Reason Behind the Battle of Uhud
The idolators suffered many casual
Research library, full list
301 to 325 of 869Religious coping, posttraumatic stress, psychological distress, and posttraumatic growth among female survivors four years after Hurricane Katrina.
Positive and negative religious coping strategies and their relation with posttraumatic stress (PTS), psychological distress, and posttraumatic growth (PTG) were examined in the context of Hurricane Katrina. Positive religious coping was hypothesized to be associated with PTG, whereas negative religious coping was hypothesized to be associated with PTS and psychological distress. Low-income mothers (N = 386, mean age = 25.4 years, SD = 4.43) were surveyed before, and 1 and 4 years after the storm. Results from structural regression modeling indicated that negative religious coping was associated with psychological distress, but not PTS. Positive religious coping was associated with PTG. Further analysis indicated significant indirect effects of pre- and postdisaster religiousness on postdisaster PTG through positive religious coping. Findings underscore the positive and negative effect o…
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Religiousness, religious coping methods and distress level among psychiatric patients in Malaysia.
Background: Patients having psychiatric diagnoses often experience high level of distress. Religiousness is often used by them as part of their coping mechanism and problem-solving strategies.
Objective: To determine the level of religious commitment and coping methods in psychiatric patients and its relationship with distress level.
Methods: Religious commitment and coping patterns were measured with the Duke University Religious Index (DUREL) and Brief RCOPE, respectively. Psychopathology was assessed using the Brief Psychiatric Rating Scale (BPRS) and distress level was assessed with the Depressive, Anxiety and Stress Scale (DASS). Social support and experiences of recent threatening events were measured with the Multidimensional Scale of Perceived Social Support (MSPSS) and Life Threatening Events (LTE).
Results: A total of 228 patients were included in this study with a mean age of …
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Religious coping and depression in multicultural Amsterdam: a comparison between native Dutch citizens and Turkish, Moroccan and Surinamese/Antillean migrants.
Background: Depressive patients may derive consolation as well as struggle from their religion. Outside the Western-Christian cultures these phenomena did not receive much empirical exploration. The current study aims to describe how positive and negative religious coping strategies relate to depressive symptoms in different ethnic groups in The Netherlands.
Methods: Interview data were derived from the second phase of the Amsterdam Health Monitor, a population based survey, with stratification for ethnicity (native Dutch N=309, Moroccan 180, Turkish 202, Surinamese/Antillean 85). Religious coping was assessed using a 10-item version of Pargament's Brief RCOPE; depression assessment included the SCL-90-R and the Composite International Diagnostic Interview.
Results: The five positive religious coping items constituted one sub-scale, but the five negative religious coping items had to be …
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Spirituality and well-being: the relationship between religious coping and recovery from sexual assault.
Despite a growing body of literature documenting beneficial outcomes of religious coping, there are virtually no studies examining sexual assault survivors' use of religious coping. To fill this gap in the literature, the current study examines predictors and outcomes of positive and negative religious coping among 100 sexual assault survivors who believed in God. Results suggested that African American survivors were more likely to use both forms of religious coping than survivors from other ethnicities. Yet, results also suggest that positive religious coping is related to higher levels of psychological well-being and lower levels of depression, whereas negative religious coping is related to higher levels of depression, regardless of ethnicity. The only outcome where ethnicity makes a difference is posttraumatic growth with a stronger relationship between positive religious coping and…
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Coping with displacement from Hurricane Katrina: predictors of one-year post-traumatic stress and depression symptom trajectories.
This study examined predictors of symptom trajectories of 93 adult survivors of Hurricane Katrina who were displaced and relocated to Colorado. Survivors were interviewed within six months of the hurricane and then again six months later. Four symptom trajectories were identified for clinical levels of depression and post-traumatic stress: resilient, recovered, delayed onset, and chronic. High levels of adaptive coping and coping efficacy characterized the resilient groups and low levels of both characterized the chronic groups. The recovered groups were characterized by low levels of adaptive coping coupled with high coping efficacy, and the delayed groups were characterized by high secondary control coping in the presence of low primary control coping, though some symptom-specific differences were found for these two groups. African American (67%) participants did not differ from Europ…
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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…
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Psychosocial mediation of religious coping styles: a study of short-term psychological distress following cardiac surgery.
Although religiousness and religious coping styles are well-documented predictors of well-being, research on the mechanisms through which religious coping styles operate is sparse. This prospective study examined religious coping styles, hope, and social support as pathways of the influence of general religiousness (religious importance and involvement) on the reduced postoperative psychological distress of 309 cardiac patients. Results of structural equation modeling indicated that controlling for preoperative distress, gender, and education, religiousness contributed to positive religious coping, which in turn was associated with less distress via a path fully mediated by the secular factors of social support and hope. Furthermore, negative religious coping styles, although correlated at the bivariate level with preoperative distress but not with religiousness, were associated both dir…
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Positive and negative religious coping in German breast cancer patients.
A growing interest has been focusing on the relationship between religious coping and psychosocial adjustment among cancer patients. However, previous research mostly has not differentiated between positive and negative components of religious coping. The current cross-sectional study investigated the role of both positive religious coping, i.e., a confident and constructive turning to religion, and negative religious coping, i.e., religious struggle and doubt, in a sample of 156 German breast cancer patients. Participants were assessed upon admission to an inpatient rehabilitation program. In addition to religious coping, two basic nonreligious coping styles (depressive coping and active problem-focused coping) and psychosocial adjustment (anxiety and depression) were measured. Major research questions concerning the mediating role of nonreligious coping and the relative predictive powe…
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Spiritual care - 'A deeper immunity' - A response to Covid-19 pandemic.
Coronavirus disease 2019 (COVID-19) has presented unprecedented health challenges across all strata in society throughout the world. The COVID experience has caused us to reflect on quality of life, health and well-being and, just as important, end of life. During this time, spiritual care forms a vital component of holistic health management, especially in terms of coping, coming to terms with illness, suffering and ultimately death. The relationship with the transcendent or sacred has a strong influence on a people's beliefs, attitudes, emotions and behaviour. Populations, communities, families and individuals have always found solace through their religious or philosophical beliefs during times of personal adversity and widespread anxiety or disaster. Although spiritual care has always been a part of the domain of religious beliefs, a more contemporary perspective is that spiritual ca…
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Sohail MM (2020)MEDLINE-indexed journal, not yet read by usJournal of religion and health14 citations Belief in God's Help During Hepatitis C: A Qualitative Study on Muslim Patients in Pakistan.
Religious/spiritual beliefs play an important role in nursing of patients during chronic condition. Religion comprises an institutionalized set of transcendent ideas, while spirituality is personal and subjective dimension of religious experience in search of sacred (Hill and Pargament in Psychol Relig Spiritual S(1):3-17, 2008). The prevailing literature describes the influential impact of religiosity/spirituality on coping with chronic disease, but specifically patients with chronic liver disease (CLD) have not been studied in Pakistani context. This study examined the patients' belief in religious/spiritual coping, role of religious/spiritual beliefs and prayer as coping strategy. Furthermore, it explored the importance of religious/spiritual beliefs in diverting attention from pain and other needs of CLD patient. A total of 20 patients with chronic liver disease were selected through…
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Religion and spirituality: Pathways to positive body image.
Positive body image is a multidimensional construct referring to love, respect, and acceptance of one's body, including aspects inconsistent with sociocultural ideals. The aim of the present study was to investigate potential pathways leading from religion and spirituality to positive body image. Participants were 345 women who completed questionnaire measures of engagement with formal religion, spirituality, gratitude, self-objectification, and positive body image. Both engagement with formal religion and spirituality were found to be positively associated with positive body image. Further, mediation analyses showed that the relationship between spirituality and positive body image was mediated by gratitude and reduced self-objectification. It was concluded that a broader spiritual consciousness may assist women to develop a loving, appreciative, and respectful relationship with their b…
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Factor Structure of the Brief Multidimensional Measure of Religiousness/Spirituality in US and Indian Samples with Traumatic Brain Injury.
The aim of this paper was to determine the factor structure of the Brief Multidimensional Measure of Religiousness/Spirituality (BMMRS) based on a sample of individuals from diverse cultures (i.e., USA, India), ethnicities (i.e., Caucasian, African-American, South Asian), and religions (i.e., Christian, Muslim, Hindu). A total of 109 individuals with traumatic brain injury (TBI) were included. Participants completed the BMMRS as part of a broader study on spirituality, religion, prosocial behaviors, and neuropsychological function. A principal components factor analysis with varimax rotation and Kaiser normalization identified a six-factor solution accounting for 72% of the variance in scores. Five of the factors were deemed to be interpretable and were labeled based on face validity as: (1) Positive Spirituality/Religious Practices; (2) Positive Congregational Support; (3) Negative Spir…
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Preliminary Report on a Spiritually-Based PTSD Intervention for Military Veterans.
Military veterans can experience spiritual/religious struggles such as weakening of beliefs, loss of meaning, increased guilt, difficulty forgiving, and moral challenges as a result of military trauma. While mainstream treatments (e.g., exposure therapy) have been shown to be effective for many, they often fail to address these issues adequately. This paper describes an 8-session spiritually-based group intervention designed to treat trauma-related spiritual wounds among military veterans. A program evaluation conducted with 24 veterans revealed significant reductions in PTSD symptoms, spiritual injury, and negative religious coping from pretest to posttest. The findings support the need for additional PTSD treatment approaches.
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Tribal Healing, Suicide, Ethical Issues, Cancer and Measuring Religiosity and Spirituality.
This issue of JORH considers the 'good, the bad and the ugly' of tribal or traditional healers, as well as articles relating to ethical challenges due to contemporary medicine and environmental issues. The concluding series on suicide (Part 2) is also finalized in this issue, as well as a number of research articles from multiple countries relating to cancer. Similar to previous issues, JORH once again adds to its increasing collection of articles relating to the empirical measurement of religion, spirituality and health. Readers are also reminded of the European Congress on Religion, Spirituality and Health (ECRSH) (Salzburg, Austria, May 2024), as well as the inaugural International Moral Injury and Wellbeing Conference (IMIWC) (Brisbane, Australia, September 2024).
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The role of religion in youth exposed to disasters in Sri Lanka.
Little research is available on the role of religious coping among youth exposed to disasters. This study examined the role of general and religious coping in a sample of 669 Sri Lankan Buddhist, Hindu, Muslim, and Christian youth (mean age = 14). Youth completed a survey with measures of exposure to disaster-related stressors, psychological and psychosocial functioning, and general and religious coping. Exposure to stressors was the most consistent predictor of negative outcomes, while approach-related coping predicted better outcomes for Buddhist and Hindu youth. Religious coping was the highest reported type of coping for all four religious groups, but was not significantly associated with any of the measured outcomes. The results suggest that Sri Lankan youth of different religious backgrounds are probably more similar than different in the ways they cope with adversity.
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Shaw B, Han JY, Kim E, Gustafson D, Hawkins R, Cleary J, McTavish F, Pingree S, Eliason P, Lumpkins C (2007)MEDLINE-indexed journal, not yet read by usPsycho-oncology50 citations Effects of prayer and religious expression within computer support groups on women with breast cancer.
Research indicates that two common ways breast cancer patients or women with breast cancer cope with their diagnosis and subsequent treatments are participating in computer support groups and turning to religion. This study is the first we are aware of to examine how prayer and religious expression within computer support groups can contribute to improved psychosocial outcomes for this population. Surveys were administered before group access and then 4 months later. Message transcripts were analyzed using a word counting program that noted the percentage of words related to religious expression. Finally, messages were qualitatively reviewed to better understand results generated from the word counting program. As hypothesized, writing a higher percentage of religion words was associated with lower levels of negative emotions and higher levels of health self-efficacy and functional well-…
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Socio-Cognitive Integration Theory (SCIT): A contextual model for mental health in Islamic-Asian societies: Integrative review.
This Integrative Review introduces the Socio-Cognitive Integration Theory (SCIT), a culturally embedded framework that conceptualizes mental health as the outcome of alignment between personal cognitive appraisals and culturally sanctioned social roles. Challenging the universality of Western-centric models, SCIT emphasizes the significance of religious narratives, familial obligations, and social expectations in shaping psychological resilience in Muslim-majority societies. Drawing on an integrative literature review of empirical and conceptual studies, the review synthesizes data from six Islamic-Asian countries-including Iran, Saudi Arabia, Iraq, UAE, Afghanistan, and Pakistan-highlighting how role-appraisal congruence significantly influences emotional stability and adaptive functioning. SCIT provides a culturally grounded lens with practical applications for clinical intervention, m…
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Who are the European youths willing to engage in radicalisation? A multidisciplinary review of their psychological and social profiles.
Background: A new model of radicalisation has appeared in Western countries since the 2010s. Radical groups are smaller, less hierarchical and are mainly composed of young, homegrown individuals. The aim of this review is to decipher the profiles of the European adolescents and young adults who have embraced the cause of radical Islamism and to define the role of psychiatry in dealing with this issue.
Methods: We performed a systematic search in several databases from January 2010 to July 2017 and reviewed the relevant studies that included European adolescents and/or young adults and presented empirical data.
Results: In total, 22 qualitative and quantitative studies were reviewed from various fields and using different methodologies. Psychotic disorders are rare among radicalised youths. However, they show numerous risk factors common with adolescent psychopathologies. We develop a com…
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Scrupulosity: a unique subtype of obsessive-compulsive disorder.
The earliest descriptions of obsessive-compulsive disorder (OCD) were religious, as was the understanding of their origins. With the emancipation, religion in OCD was relegated to its status today: a less common symptom of OCD in most Western societies known as scrupulosity. The frequency of scrupulosity in OCD varies in the literature from 0% to 93% of cases, and this variability seems predicated on the importance of religious belief and observance in the community examined. Despite the similarities between religious ritual and compulsions, the evidence to date that religion increases the risk of the development of OCD is scarce. Scrupulosity is presented as a classic version of OCD, with obsessions and compulsions, distress, and diminished functioning similar to those of other forms of OCD. The differentiation between normal religiosity and scrupulosity is presented, and the unique asp…
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Developing religious and healthcare-sensitive palliative care guidelines for Muslim inpatients: A scoping review.
Purpose: This scoping review synthesised evidence on religious and healthcare considerations in delivering palliative care to Muslim inpatients in tertiary hospital settings. The aim was to inform the development of Islamic-sensitive palliative care guidelines tailored to Ghana and other Sub-Saharan African contexts.
Methods: The review followed the Joanna Briggs Institute methodology for scoping reviews and was reported in accordance with the PRISMA-ScR checklist. A comprehensive three-step search strategy was implemented across ProQuest, Scopus, PubMed, EBSCOhost, and Web of Science. Two reviewers independently screened and extracted data. A framework synthesis was conducted using Saunders' Total Pain Model and the WHO Health System Responsiveness Framework.
Results: Of 706 records screened, 45 studies were included. Findings revealed five key themes: (1) Religious coping practices suc…
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Pastoral Narrative Disclosure: The Development and Evaluation of an Australian Chaplaincy Intervention Strategy for Addressing Moral Injury.
This paper describes the development and initial chaplaincy user evaluation of 'Pastoral Narrative Disclosure' (PND) as a rehabilitation strategy developed for chaplains to address moral injury among veterans. PND is an empirically informed and integrated intervention comprising eight stages of pastoral counselling, guidance and education that was developed by combining two previously existing therapeutic techniques, namely Litz et al's (2017) 'Adaptive Disclosure' and 'Confessional Practice' (Joob & Kettunen, 2013). The development and results of PND can be categorized into five phases. Phase 1: PND Strategy Formation-based upon extensive international research demonstrating that MI is a complex bio-psycho-social-spiritual syndrome with symptoms sufficiently distinct from post-traumatic stress disorder. The review also provided evidence of the importance of chaplains being involved in m…
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Improving psychotherapists' spiritual and religious competencies: Evaluation of a live videoconferencing training program.
This study evaluated the effectiveness of a live videoconferencing training program in spiritually integrated psychotherapy offered by ACPE: The Standard for Spiritual Care and Education (ACPE). We used a quasi-experimental one-group pretest-posttest group design to investigate whether participants' religious/spiritual competencies (self-efficacy, attitudes, and skills) improved and whether their use of spiritual interventions increased after completing the training program. We also assessed whether their perceptions of the barriers to practicing spiritually integrated treatment in their practice setting changed after training. The research participants were 84 adult men and women from diverse spiritual backgrounds, mental health specialties, and geographic locations who completed the measures before and after the training program. A repeated measures multivariate analysis of variance an…
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Development of the Brief Spirituality/Religiosity Functional Competency Scale.
Spiritual and religious competence in psychotherapy is increasingly recognized as essential for supporting patients facing religious and spiritual struggles, though there is a lack of reliable objective measures to evaluate clinician competence in this area. This study aimed to develop and provide preliminary validation for the Brief Spirituality/Religiosity Functional Competency Scale, an observational tool designed to assess functional spiritual/religious competencies, and to examine the relationship between these competencies and therapeutic alliance. Participants were 105 doctoral trainees enrolled in clinical or counseling psychology programs across the United States. Using data from objective-structured clinical examinations, we assessed the scale's internal consistency, interrater reliability, convergent and discriminant validity. The observational design evaluated participants' f…
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Spiritual orientation and mental health: an SEM analysis of meaning and death attitudes as mediators in Turkish religious officials.
This study examines the relationships between spiritual orientation, meaning in life, attitudes towards death, and indicators of psychological health (depression, anxiety, and stress) among 348 Muslim religious officials in Turkey (28% female). Using structural equation modelling (SEM), the results showed that spiritual orientation directly and indirectly reduces psychological distress by enhancing personal meaning and fostering more accepting attitudes towards death. Results showed a moderate positive association between spiritual orientation and meaning in life, and weak but significant negative associations between meaning/attitudes towards death and psychological symptoms. As one of the first empirical studies to examine the mediating role of death attitudes in this population, the research highlights the theoretical relevance of existential frameworks such as logotherapy. The study …
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Between Vulnerability and Connection: Longitudinal Evidence on the Impact of Transformative Religious/Spiritual Experiences.
Transformative religious/spiritual experiences (RSE) represent a subset of extraordinary experiences that are both self-destabilizing and relational in nature. This double-edged quality positions transformative RSE as both a potential source of psychological vulnerability and a catalyst for enhanced social connectedness. This study investigates the antecedents and outcomes of transformative RSE using a nationally representative longitudinal sample of 10,529 young adults from the National Longitudinal Study of Adolescent to Adult Health T0 (1994-1995), T1 (2001-2002), and T2 (2008). We examined associations of reporting a transformative RSE at T1 (late adolescence) on a broad range of physical, mental, behavioural, and social health and wellbeing indicators assessed at T2 (early adulthood). Primary analyses controlled for an extensive set of covariates assessed at T0 (early adolescence), …
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