Religious and spiritual coping التوكل

۞وَٱلۡوَٰلِدَٰتُ يُرۡضِعۡنَ أَوۡلَٰدَهُنَّ حَوۡلَيۡنِ كَامِلَيۡنِۖ لِمَنۡ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَۚ وَعَلَى ٱلۡمَوۡلُودِ لَهُۥ رِزۡقُهُنَّ وَكِسۡوَتُهُنَّ بِٱلۡمَعۡرُوفِۚ لَا تُكَلَّفُ نَفۡسٌ إِلَّا وُسۡعَهَاۚ لَا تُضَآرَّ وَٰلِدَةُۢ بِوَلَدِهَا وَلَا مَوۡلُودࣱ لَّهُۥ بِوَلَدِهِۦۚ وَعَلَى ٱلۡوَارِثِ مِثۡلُ ذَٰلِكَۗ فَإِنۡ أَرَادَا فِصَالًا عَن تَرَاضࣲ مِّنۡهُمَا وَتَشَاوُرࣲ فَلَا جُنَاحَ عَلَيۡهِمَاۗ وَإِنۡ أَرَدتُّمۡ أَن تَسۡتَرۡضِعُوٓاْ أَوۡلَٰدَكُمۡ فَلَا جُنَاحَ عَلَيۡكُمۡ إِذَا سَلَّمۡتُم مَّآ ءَاتَيۡتُم بِٱلۡمَعۡرُوفِۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرࣱ‏

Mothers suckle their children for two whole years, if they wish to complete the term, and clothing and maintenance must be borne by the father in a fair manner. No one should be burdened with more than they can bear: no mother shall be made to suffer harm on account of her child, nor any father on account of his. The same duty is incumbent on the father’s heir. If, by mutual consent and consultation, the couple wish to wean [the child], they will not be blamed, nor will there be any blame if you wish to engage a wet nurse, provided you pay as agreed in a fair manner. Be mindful of God, knowing that He sees everything you do

إِذۡ هَمَّت طَّآئِفَتَانِ مِنكُمۡ أَن تَفۡشَلَا وَٱللَّهُ وَلِيُّهُمَاۗ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ

Remember when two groups of you were about to lose heart and God protected them- let the believers put their trust in God

فَبِمَا رَحۡمَةࣲ مِّنَ ٱللَّهِ لِنتَ لَهُمۡۖ وَلَوۡ كُنتَ فَظًّا غَلِيظَ ٱلۡقَلۡبِ لَٱنفَضُّواْ مِنۡ حَوۡلِكَۖ فَٱعۡفُ عَنۡهُمۡ وَٱسۡتَغۡفِرۡ لَهُمۡ وَشَاوِرۡهُمۡ فِي ٱلۡأَمۡرِۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَوَكِّلِينَ

By an act of mercy from God, you [Prophet] were gentle in your dealings with them- had you been harsh, or hard-hearted, they would have dispersed and left you- so pardon them and ask forgiveness for them. Consult with them about matters, then, when you have decided on a course of action, put your trust in God: God loves those who put their trust in Him

إِن يَنصُرۡكُمُ ٱللَّهُ فَلَا غَالِبَ لَكُمۡۖ وَإِن يَخۡذُلۡكُمۡ فَمَن ذَا ٱلَّذِي يَنصُرُكُم مِّنۢ بَعۡدِهِۦۗ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ

If God helps you [believers], no one can overcome you; if He forsakes you, who else can help you? Believers should put their trust in God

ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدۡ جَمَعُواْ لَكُمۡ فَٱخۡشَوۡهُمۡ فَزَادَهُمۡ إِيمَٰنࣰ ا وَقَالُواْ حَسۡبُنَا ٱللَّهُ وَنِعۡمَ ٱلۡوَكِيلُ

Those whose faith only increased when people said, ‘Fear your enemy: they have amassed a great army against you,’ and who replied, ‘God is enough for us: He is the best protector,’

وَيَقُولُونَ طَاعَةࣱ فَإِذَا بَرَزُواْ مِنۡ عِندِكَ بَيَّتَ طَآئِفَةࣱ مِّنۡهُمۡ غَيۡرَ ٱلَّذِي تَقُولُۖ وَٱللَّهُ يَكۡتُبُ مَا يُبَيِّتُونَۖ فَأَعۡرِضۡ عَنۡهُمۡ وَتَوَكَّلۡ عَلَى ٱللَّهِۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا

They say, ‘We obey you,’ but as soon as they leave your presence, some of them scheme by night to do other than what you said. God records what they scheme, so leave them alone, and put your trust in God: He is sufficient protector

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

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

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

(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!

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.

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

أَخْبَرَنَا أَبُو عَبْدِ الرَّحْمَنِ، أَحْمَدُ بْنُ شُعَيْبٍ قَالَ أَنْبَأَنَا عَمْرُو بْنُ عَلِيٍّ، قَالَ حَدَّثَنَا أَبُو عَاصِمٍ، قَالَ حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، قَالَ حَدَّثَنِي أَسِيدُ بْنُ أَبِي أَسِيدٍ، عَنْ مُعَاذِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِيهِ، قَالَ أَصَابَنَا طَشٌّ وَظُلْمَةٌ فَانْتَظَرْنَا رَسُولَ اللَّهِ صلى الله عليه وسلم لِيُصَلِّيَ بِنَا ثُمَّ ذَكَرَ كَلاَمًا مَعْنَاهُ فَخَرَجَ رَسُولُ اللَّهِ صلى الله عليه وسلم لِيُصَلِّيَ بِنَا فَقَالَ ‏"‏ قُلْ ‏"‏ ‏.‏ فَقُلْتُ مَا أَقُولُ قَالَ ‏"‏ ‏{‏ قُلْ هُوَ اللَّهُ أَحَدٌ ‏}‏ وَالْمُعَوِّذَتَيْنِ حِينَ تُمْسِي وَحِينَ تُصْبِحُ ثَلاَثًا يَكْفِيكَ كُلَّ شَىْءٍ ‏"‏ ‏.‏

It was narrated from Mu'adh bin 'Abdullah that his father said:"It was raining and dark, and we were waiting for the Messenger of Allah [SAW] to lead us in prayer. Then the Messenger of Allah [SAW] came out to lead us in prayer and he said: 'Say.' I said: 'What should I say?' He said: 'Say: He is Allah, (the) One and Al-Mu'awwadhatain in the evening and in the morning, three times, and that will suffice you against everything

أَخْبَرَنَا مُحَمَّدُ بْنُ عَلِيٍّ، قَالَ حَدَّثَنِي الْقَعْنَبِيُّ، عَنْ عَبْدِ الْعَزِيزِ، عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ، عَنْ مُعَاذِ بْنِ عَبْدِ اللَّهِ بْنِ خُبَيْبٍ، عَنْ أَبِيهِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ الْجُهَنِيِّ، قَالَ بَيْنَا أَنَا أَقُودُ، بِرَسُولِ اللَّهِ صلى الله عليه وسلم رَاحِلَتَهُ فِي غَزْوَةٍ إِذْ قَالَ ‏"‏ يَا عُقْبَةُ قُلْ ‏"‏ ‏.‏ فَاسْتَمَعْتُ ثُمَّ قَالَ ‏"‏ يَا عُقْبَةُ قُلْ ‏"‏ ‏.‏ فَاسْتَمَعْتُ فَقَالَهَا الثَّالِثَةَ فَقُلْتُ مَا أَقُولُ فَقَالَ ‏"‏ ‏{‏ قُلْ هُوَ اللَّهُ أَحَدٌ ‏}‏ ‏"‏ ‏.‏ فَقَرَأَ السُّورَةَ حَتَّى خَتَمَهَا ثُمَّ قَرَأَ ‏{‏ قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ‏}‏ وَقَرَأْتُ مَعَهُ حَتَّى خَتَمَهَا ثُمَّ قَرَأَ ‏{‏ قُلْ أَعُوذُ بِرَبِّ النَّاسِ ‏}‏ فَقَرَأْتُ مَعَهُ حَتَّى خَتَمَهَا ثُمَّ قَالَ ‏"‏ مَا تَعَوَّذَ بِمِثْلِهِنَّ أَحَدٌ ‏"‏ ‏.‏

It was narrated that 'Uqbah bin 'Amir Al-Juhani said:"While I was leading the Messenger of Allah [SAW] on his mount on a military campaign, he said: 'O 'Uqbah, say!' I listened, then he said: 'O 'Uqbah, say!' I listened, then he said it a third time. I said: 'What should I say?' He said: 'Say: He is Allah, (the) One...' and he recited the Surah to the end. Then he recited: 'Say: I seek refuge with (Allah) the Lord of the daybreak...' and I recited it with him until the end. Then he recited: 'Say: I seek refuge with (Allah) the Lord of mankind...' and I recited it with him until the end. Then he said: 'No one ever sought refuge (with Allah) by means of anything like them

حَدَّثَنَا عَبَّاسُ بْنُ عَبْدِ الْعَظِيمِ الْعَنْبَرِيُّ، وَغَيْرُ، وَاحِدٍ، قَالُوا حَدَّثَنَا أَبُو دَاوُدَ الطَّيَالِسِيُّ، حَدَّثَنَا عِمْرَانُ الْقَطَّانُ، عَنْ قَتَادَةَ، عَنْ سَعِيدِ بْنِ أَبِي الْحَسَنِ، عَنْ أَبِي هُرَيْرَةَ، رضى الله عنه عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ لَيْسَ شَيْءٌ أَكْرَمَ عَلَى اللَّهِ تَعَالَى مِنَ الدُّعَاءِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ لاَ نَعْرِفُهُ مَرْفُوعًا إِلاَّ مِنْ حَدِيثِ عِمْرَانَ الْقَطَّانِ وَعِمْرَانُ الْقَطَّانُ هُوَ ابْنُ دَاوَرَ وَيُكْنَى أَبَا الْعَوَّامِ ‏.‏ حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، عَنْ عِمْرَانَ الْقَطَّانِ، بِهَذَا الإِسْنَادِ نَحْوَهُ ‏.‏

Abu Hurairah narrated that:The Prophet said: “There is nothing more honorable with Allah [Most High] than supplication.”

حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا مَرْوَانُ بْنُ مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ ذَرٍّ، عَنْ يُسَيْعٍ، عَنِ النُّعْمَانِ بْنِ بَشِيرٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ الدُّعَاءُ هُوَ الْعِبَادَةُ ‏"‏ ‏.‏ ثُمَّ قَرَأََ ‏:‏ ‏(‏وقالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ ‏)‏ ‏.‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدْ رَوَاهُ مَنْصُورٌ وَالأَعْمَشُ عَنْ ذَرٍّ وَلاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ ذَرٍّ ‏.‏ هُوَ ذَرُّ بْنُ عَبْدِ اللَّهِ الْهَمْدَانِيُّ ثِقَةٌ وَالِدُ عُمَرَ بْنِ ذَرٍّ ‏.‏

An-Nu`man bin Bashir narrated that:The Prophet said: “The supplication, is worship.” Then he recited: And Your Lord said: “Call upon me, I will respond to you. Verily, those who scorn My worship, they will surely enter Hell humiliated

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُعَاوِيَةَ الْجُمَحِيُّ الْبَصْرِيُّ، قَالَ حَدَّثَنَا صَالِحٌ الْمُرِّيُّ، عَنْ هِشَامِ بْنِ حَسَّانَ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ صلى الله عليه وسلم وَنَحْنُ نَتَنَازَعُ فِي الْقَدَرِ فَغَضِبَ حَتَّى احْمَرَّ وَجْهُهُ حَتَّى كَأَنَّمَا فُقِئَ فِي وَجْنَتَيْهِ الرُّمَّانُ فَقَالَ ‏ "‏ أَبِهَذَا أُمِرْتُمْ أَمْ بِهَذَا أُرْسِلْتُ إِلَيْكُمْ إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ حِينَ تَنَازَعُوا فِي هَذَا الأَمْرِ عَزَمْتُ عَلَيْكُمْ أَلاَّ تَتَنَازَعُوا فِيهِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ عُمَرَ وَعَائِشَةَ وَأَنَسٍ ‏.‏ وَهَذَا حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ صَالِحٍ الْمُرِّيِّ ‏.‏ وَصَالِحٌ الْمُرِّيُّ لَهُ غَرَائِبُ يَنْفَرِدُ بِهَا لاَ يُتَابَعُ عَلَيْهَا ‏.‏

Abu Hurairah narrated:"The Messenger of Allah(s.a.w) came out to us while we were discussing about Al-Qadar. He became angry such that his face became red, as if a pomegranate was bursting through his cheeks. He said: 'Is this what I ordered you to do?' - or: 'Is this what I have been sent to you with? The people before you were only ruined when they differed about this matter. I order you [I order you] to not debate about it.'". (Daif)

حَدَّثَنَا يَحْيَى بْنُ حَبِيبِ بْنِ عَرَبِيٍّ، قَالَ حَدَّثَنَا الْمُعْتَمِرُ بْنُ سُلَيْمَانَ، قَالَ حَدَّثَنَا أَبِي، عَنْ سُلَيْمَانَ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ احْتَجَّ آدَمُ وَمُوسَى فَقَالَ مُوسَى يَا آدَمُ أَنْتَ الَّذِي خَلَقَكَ اللَّهُ بِيَدِهِ وَنَفَخَ فِيكَ مِنْ رُوحِهِ أَغْوَيْتَ النَّاسَ وَأَخْرَجْتَهُمْ مِنَ الْجَنَّةِ ‏.‏ قَالَ فَقَالَ آدَمُ وَأَنْتَ مُوسَى الَّذِي اصْطَفَاكَ اللَّهُ بِكَلاَمِهِ أَتَلُومُنِي عَلَى عَمَلٍ عَمِلْتُهُ كَتَبَهُ اللَّهُ عَلَىَّ قَبْلَ أَنْ يَخْلُقَ السَّمَوَاتِ وَالأَرْضَ قَالَ فَحَجَّ آدَمُ مُوسَى ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ عُمَرَ وَجُنْدَبٍ ‏.‏ وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ سُلَيْمَانَ التَّيْمِيِّ عَنِ الأَعْمَشِ ‏.‏ وَقَدْ رَوَى بَعْضُ أَصْحَابِ الأَعْمَشِ عَنِ الأَعْمَشِ عَنْ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم نَحْوَهُ ‏.‏ وَقَالَ بَعْضُهُمْ عَنِ الأَعْمَشِ عَنْ أَبِي صَالِحٍ عَنْ أَبِي سَعِيدٍ عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏ وَقَدْ رُوِيَ هَذَا الْحَدِيثُ مِنْ غَيْرِ وَجْهٍ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏

Abu Hurairah narrated that the Prophet(S.A.W) said:"Adam and Musa argued, Musa said: "O Adam! You are the one that Allah created with His Hand, and blew into you of His Spirit, and you misled the people and caused them to be expelled from Paradise.' So Adam said: 'You are Musa, the one Allah selected with His Speech! Are you blaming me for something I did which Allah had decreed for me, before creating the heavens and the earth?'" He said: " So Adam confuted Musa

فإن قلت فما معنى التوكل والإستعانة

والتوكل جامع لمقام التفويض والإستعانة والرضى لا يتصور وجوده بدونها

فيحمد منه فناؤه عن حب ما سوى الله وعن خوفه ورجائه والتوكل عليه والإستعانة به والإلتفات إليه بحيث يبقى دين العبد ظاهرا وباطنا كله لله

فهذا الإتحاد والفناء هو اتحاد خواص المحبين وفناؤهم فنوا بعبادة محبوبهم عن عبادة ما سواه وبحبه وخوفه ورجائه والتوكل عليه والإستعانة به والطلب منه عن حب ما سواه وخوفه ورجائه والتوكل عليه

فلم تنفذ قوى بصائرهم من المتحرك إلى المحرك ومن السبب إلى المسبب ومن الآلة إلى الفاعل فضعفت عزائمهم وقصرت هممهم فقل نصيبهم من إياك نستعين ولم يجدوا ذوق التعبد بالتوكل والإستعانة وإن وجدوا ذوقه بالأوراد والوظائف

وكذلك حب الله ورسوله وخشية الله والإنابة إليه وإخلاص الدين له والصبر لحكمه والشكر لنعمه والرضا بقضائه والتوكل عليه والرجاء لرحمته والخوف من عذابه وأمثال ذلك هي من العبادة لله.

The Role of Spirituality and Religiosity in the Maintenance and Recovery of Psychosis: A Systematic Review.: Objective: Many individuals with psychosis consider themselves religious or spiritual and report using religion as a means of coping with their illness. However, research exploring the impact of religiosity and spirituality on the experience of psychosis is sparse, with most studies focusing on delusions or hallucinations with religious content. Methods: A systematic review examined the evidence regarding the role of religiosity/spirituality in the maintenance and recovery of psychosis. Results:

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

Provision of spiritual care to patients with advanced cancer: associations with medical care and quality of life near death.: Purpose: To determine whether spiritual care from the medical team impacts medical care received and quality of life (QoL) at the end of life (EoL) and to examine these relationships according to patient religious coping. Patients and methods: Prospective, multisite study of patients with advanced cancer from September 2002 through August 2008. We interviewed 343 patients at baseline and observed them (median, 116 days) until death. Spiritual care was defined by patient-rated support of spiritua

Correlates of post-traumatic stress symptoms and growth in cancer patients: a systematic review and meta-analysis.: Objective: The aim of this study is to examine the relationships among demographic, medical, and psychosocial factors and post-traumatic stress symptoms (PTSS) and post-traumatic growth (PTG) in oncology populations. Method: A systematic search identified k = 116 relevant studies published between 1990 and 2012. Meta-analyses synthesized results from studies that reported data on correlates of PTSS (k = 26) or PTG (k = 48). A meta-analysis was performed for k = 5 studies reporting the correlatio

Things will get better: the anxiety-buffering qualities of progressive hope.: Terror management theory argues that people can cope with the psychological threat of their own death by bolstering faith in their cultural worldviews. Based on the notion that-since the Age of Enlightenment-belief or faith in progress has become one of the defining qualities of modern Western thinking, we expected that this belief serves as a buffer against mortality concerns. Three experiments were conducted to test the relationship between existential anxiety and belief in progress. Results o

Religion, spirituality, and physical health in cancer patients: A meta-analysis.: Although religion/spirituality (R/S) is important in its own right for many cancer patients, a large body of research has examined whether R/S is also associated with better physical health outcomes. This literature has been characterized by heterogeneity in sample composition, measures of R/S, and measures of physical health. In an effort to synthesize previous findings, a meta-analysis of the relation between R/S and patient-reported physical health in cancer patients was performed. A search o

Illness appraisal, religious coping, and psychological responses in men with advanced cancer.

Purpose: Patients experience diverse psychological responses to cancer. Appraisals and coping have been shown to predict psychological responses to stressors. For men with advanced cancer, appraisal of cancer's impact on their lives (illness appraisal) and religious coping may be particularly important predictors of psychological responses. We examined the relationships among illness appraisal, religious coping, and positive and negative psychological responses while controlling for disease and patient characteristics. Method: Eighty-six men with advanced cancer completed measures, including constructed Meaning of Illness Scale, Brief Religious Coping Scale, Hospital Anxiety and Depression Scale, mini-Mental Adjustment to Cancer Scale, and Posttraumatic Growth Inventory. Treating oncologists completed questions about disease status and estimated the chances of the patient surviving 6 mon…

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Positive and negative religious coping and well-being in women with breast cancer.

Background: Although religions is important to many people with cancer, few studies have explored the relationship between religious coping and well-being in a prospective manner, using validated measures, while controlling for important covariates. Methods: One hundred ninety-eight women with stage I or II and 86 women with stage IV stage breast cancer were recruited. Standardized assessment instruments and structured questions were used to collect data at study entry and 8 to 12 months later. Religious coping was measured with validated measures of positive and negative religious coping. Linear regression models were used to explore the relationships between positive and negative religious coping and overall physical and mental well-being, depression, and life satisfaction. Results: The percentage of women who used positive religious coping (i.e., partnering with God or looking to God …

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Religious coping is associated with the quality of life of patients with advanced cancer.

Background: For patients confronting a life-threatening illness such as advanced cancer, religious coping can be an important factor influencing their quality of life (QOL). Objective: The study's main purpose was to examine the association between religious coping and QOL among 170 patients with advanced cancer. Both positive religious coping (e.g., benevolent religious appraisals) and negative religious coping (e.g., anger at God) and multiple dimensions of QOL (physical, physical symptom, psychological, existential, and support) were studied. Design: Structured interviews were conducted with 170 patients recruited as part of an ongoing multi-institutional longitudinal evaluation of the prevalence of mental illness and patterns of mental health service utilization in advanced cancer patients and their primary informal caregivers. Measurements: Patients completed measures of QOL (McGill…

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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…

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Does Religiosity Reduce Mortality Risk Over the Second Half of Life Among Southern Californians? A Multidimensional Model Within a Hazard Modeling Framework.

This study explored the relationship between a multidimensional typology of religiosity and risk of mortality. Using data from middle-aged Southern California respondents in the Longitudinal Study of Generations, we performed latent class analysis to construct a typology of religiosity, which was then used to predict mortality from 1971 to 2020. We identified four religiosity classes: strongly, weakly, privately, and liberally religious. Cox proportional hazard models revealed that privately religious males had greater mortality risk than strongly religious males, even after controlling for the mediators self-rated health and psychological wellbeing. In women, risk of mortality was explained by these mediators rather than by religiosity.

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

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

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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…

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Moral Injury, Australian Veterans and the Role of Chaplains: An Exploratory Qualitative Study.

Military personnel deployed to war zones or assigned to other morally challenging military duties are likely to be exposed to potentially morally injurious events (PMIE) that may inflict a moral injury (MI). This qualitative study formed 'Phase 1' of a larger study into PMIEs experienced by Australian veterans and the potential pastoral/spiritual care role of chaplains. Two seminars were conducted that involved 10 veterans being interviewed and audio recorded about their deployment experiences to evaluate whether there was any evidence among Australian veterans of a PMIE. Narrative data analysis indicated that all participants had been exposed to, or were involved in, a PMIE of one kind or another. Seven key themes were identified from the analyzed qualitative data: (i) immoral acts, (ii) death and injury, (iii) betrayal, (iv) ethical dilemmas, (v) disproportionate violence, (vi) retribu…

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Spiritual Experiences of Adults With Advanced Cancer in Outpatient Clinical Settings.

Context: Adults who have advanced cancer experience distress, and many use religion and spirituality to cope. Research on the spiritual experiences of patients with advanced cancer will help guide the provision of high-quality spiritual care. Objectives: To qualitatively describe advanced cancer patients' spiritual experiences of illness. Methods: We conducted semistructured qualitative interviews at a single cancer center with 21 patients with stage IV solid malignancies who had a prognosis of less than 12 months, as estimated by each patient's medical oncologist. Five investigators conducted a thematic analysis of the transcribed interviews. Results: We found 31 patients who were eligible for enrollment, and 21 (67.7%) participated in interviews to thematic saturation. Using a thematic-analysis approach, five major themes emerged. Relationships with family and friends was the most impo…

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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.

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Arabic-speaking religious leaders' perceptions of the causes of mental illness and the use of medication for treatment.

Objectives: The Arabic-speaking clergy is highly revered and considered the first point of contact for people who suffer from mental illness within their community. The current study aimed to explore the beliefs of Arabic-speaking religious leaders regarding the causes of mental illness and the use of medication for their treatment. Method: Participants consisted of 170 Arabic-speaking clerics of Muslim (n = 85) and Christian (n = 85) denominations residing in Sydney, Australia. A questionnaire was administered during face-to-face interviews and included items regarding the causes of mental illness and beliefs about whether psychiatric medications were viewed as helpful or harmful. Results: Most of the Arabic-speaking clerics viewed drug and alcohol addiction and psychosocial factors as the most important causes of mental illness. Biological causes such as a chemical imbalance in the bra…

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The attitudes of clergy in Benin City, Nigeria towards persons with mental illness.

Objective: The clergy in sub-Saharan Africa play a major role in the care and pathways to orthodox mental health services of the mentally ill. Their attitudes concerning mental illnesses would influence community mental health intervention efforts. This study aimed to determine the attitudes of clergy towards persons with mental illness. Method: A cross-sectional survey of clergy (n = 107) of the Christian and Muslim faiths was conducted, using a socio-demographic questionnaire and the 40- item Community Attitudes towards Mental Illness (CAMI) scale. Results: Stigmatizing attitudes were evident among members of the clergy surveyed. Most (71.1%) believed the mentally ill were different from other persons, while 68.2% were of the opinion that the mentally ill should be controlled like children. Over 80% of respondents were not comfortable with the idea of the mentally ill living in their v…

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The religion paradox: if religion makes people happy, why are so many dropping out?

As we estimate here, 68% of human beings--4.6 billion people--would say that religion is important in their daily lives. Past studies have found that the religious, on average, have higher subjective well-being (SWB). Yet, people are rapidly leaving organized religion in economically developed nations where religious freedom is high. Why would people leave religion if it enhances their happiness? After controlling for circumstances in both the United States and world samples, we found that religiosity is associated with slightly higher SWB, and similarly so across four major world religions. The associations of religiosity and SWB were mediated by social support, feeling respected, and purpose or meaning in life. However, there was an interaction underlying the general trend such that the association of religion and well-being is conditional on societal circumstances. Nations and states …

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Turning to God in the face of ostracism: effects of social exclusion on religiousness.

The present research proposes that individuals who are socially excluded can turn to religion to cope with the experience. Empirical studies conducted to test this hypothesis consistently found that socially excluded persons reported (a) significantly higher levels of religious affiliation (Studies 1, 2, and 4) and (b) stronger intentions to engage in religious behaviors (Study 2) than comparable, nonexcluded individuals. Direct support for the stress-buffering function of religiousness was also found, with a religious prime reducing the aggression-eliciting effects of consequent social rejection (Study 5). These effects were observed in both Christian and Muslim samples, revealing that turning to religion can be a powerful coping response when dealing with social rejection. Theoretical and practical implications of these findings are discussed.

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Response of religious groups to HIV/AIDS as a sexually transmitted infection in Trinidad.

Background: HIV/AIDS-related stigma and discrimination are significant determinants of HIV transmission in the Caribbean island nation of Trinidad and Tobago (T&T), where the adult HIV/AIDS prevalence is 2.5%. T&T is a spiritually-aware society and over 104 religious groups are represented. This religious diversity creates a complex social environment for the transmission of a sexually transmitted infection like HIV/AIDS. Religious leaders are esteemed in T&T's society and may use their position and frequent interactions with the public to promote HIV/AIDS awareness, fight stigma and discrimination, and exercise compassion for people living with HIV/AIDS (PWHA). Some religious groups have initiated HIV/AIDS education programs within their membership, but previous studies suggest that HIV/AIDS remains a stigmatized infection in many religious organizations. The present study investigates …

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Pakistani women's perceptions and experiences of incontinence.

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

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Faith and Motherhood: Understanding Cultural Practices in Pregnancy and Childbirth Among Kashmiri Women.

Pregnancy and motherhood are deeply personal; however, socially constructed experiences are often shaped by faith and spiritual practices. Given this backdrop, this qualitative study explores the lived experiences of Kashmiri Muslim women regarding motherhood and spirituality during pregnancy and childbirth. Using a purposive sampling technique, twenty Kashmiri Muslim women were recruited, and data were collected through semi-structured interviews. Following Glaser and Strauss's grounded theory approach to data analysis, five key themes emerged: (a) traditional beliefs and practices, (b) belief in divine grace and spiritual strength for natural childbirth, (c) sacred embodiment: spiritual bonding with the unborn child, and (d) sacred resilience: spiritual coping and divine intercession. The findings provide an in-depth understanding of how religious beliefs and practices shape these wome…

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Religiosity/Spirituality and Cardiovascular Health: The American Heart Association Life's Simple 7 in African Americans of the Jackson Heart Study.

Background Religiosity/spirituality is a major coping mechanism for African Americans, but no prior studies have analyzed its association with the American Heart Association Life's Simple 7 (LS7) indicators in this group. Methods and Results This cross-sectional study using Jackson Heart Study (JHS) data examined relationships between religiosity (religious attendance, private prayer, religious coping) and spirituality (theistic, nontheistic, total) with LS7 individual components (eg, physical activity, diet, smoking, blood pressure) and composite score among African Americans. Multivariable logistic regression assessed the odds of achieving intermediate/ideal (versus poor) LS7 levels adjusted for sociodemographic, behavioral, and biomedical factors. Among the 2967 participants (mean [SD] age=54.0 [12.3] years; 65.7% women), higher religious attendance was associated with increased likel…

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Self-Transcendence: Association with Spirituality in an Italian Sample of Terminal Cancer Patients.

Terminally ill cancer patients often experience demoralization and loss of dignity, which undermines their spiritual wellbeing, which could, however, be supported by the presence of other factors such as self-transcendence and religious coping strategies. To assess self-transcendence and religious coping strategies and how they influence spirituality, we studied 141 end-stage cancer patients (64.3% male; mean age 68.6 ± 14.6) with a Karnofsky Performance Status ≤ 50 and a life expectancy ≤ 4 months using the Self-Transcendence Scale, the Demoralization Scale, the Functional Assessment of Chronic Illness Therapy-Spiritual Wellbeing (FACIT-Sp-12), the Brief Religious COPE, and the Patient Dignity Inventory. To understand the effects of these variables on spirituality, hierarchical multiple regression was performed on FACIT-Sp-12. The final model predicted 67% of the variance in spiritual w…

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Religious Coping Amidst a Pandemic: Impact on COVID-19-Related Anxiety.

Religious coping is one potential strategy to manage stressors. Positive religious coping has been linked to better physical and mental health outcomes, while negative religious coping has been associated with increased stress and anxiety. The primary objective of this study was to examine individuals' use of religious coping during the COVID-19 pandemic. We examined the relationship between COVID-19 anxiety and religious coping in a national sample of 970 individuals located within the USA recruited via Amazon's Mechanical Turk (MTurk) between September 12, 2020, and September 25, 2020. Findings indicate negative religious coping is most strongly associated with COVID-19 anxiety, as higher levels of negative religious coping were positively related to COVID-19 anxiety. In a moderated multiple regression wherein positive religious coping and negative religious coping were included in an …

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

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

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Medicine in the 21st century: the situation in a rural Iraqi community.

Objective: To describe the health beliefs and practice in a rural Iraqi community. Methods: Personal observations and practice; narratives of colleagues. Results: Rural Iraqi society has remained unchanged in beliefs and practices in many ways since the Babylonian and Sumerian eras over four millennia ago. Like other rural societies, it has a culture that includes values, beliefs, customs, communication style, and behaviors. Those beliefs often invoke supernatural agents such as evil, jinni, witchcraft and the results of sin, bad luck and envy. Primitive and current religious beliefs join with the effects of poverty and illiteracy. These rural people view health and disease quite differently from the views of their physicians and these cultural beliefs and practices confound current patient-clinician communication. Although physicians view the medical encounter as the main tool of diagno…

matched on Religion and Psychology (mesh)

The sacred strain: Religion as both resource and burden in the psychological well-being of Pakistani women navigating postpartum depression.

This mixed-methods study examines religion's dual role in postpartum depression (PPD) among 350 Pakistani women. Quantitative findings indicate that positive religious coping strategies, such as Tawakkul and Sabr, were associated with reduced PPD severity, whereas negative religious coping predicted higher symptom severity, mediated by internalized stigma. Qualitative interviews with 45 participants revealed recurring themes of spiritual guilt, the paradox of the "Ideal Muslim Mother," and tensions between faith-based meanings of suffering and biomedical mental health care. While religious beliefs provided comfort, meaning, and resilience for many women, they also contributed to moral pressure and self-blame that pathologized psychological distress. The study proposes the Sacred Strain Model, highlighting religion as both a protective resource and a potential burden. Findings underscore …

matched on positive religious coping (text), religious coping (text), tawakkul (text)

Training clinicians to deliver spiritual psychotherapy for inpatient, residential, and intensive treatment (SPIRIT).

We designed and implemented a multimodal training program for clinicians in how to deliver spiritual psychotherapy for inpatient, residential, and inpatient treatment (SPIRIT), a group-based, spiritually integrated psychotherapy for acute psychiatric settings. The overall goals for this project were to facilitate competency in spiritually integrated psychotherapy among clinicians and meeting established needs for spiritual psychotherapy among patients presenting for acute psychiatric treatment. Our training program in SPIRIT includes the following elements: (a) a training manual, (b) 80-min training video, (c) brief competency exam, and (d) practice component involving the provision of SPIRIT to at least 12 groups of patients. This article provides an overview of the training program and describes its initial dissemination with a multidisciplinary cohort of 17 clinicians within the Massa…

matched on Spirituality (mesh), Spiritual Therapies (mesh)

From Meaning, Spirituality, and Religion in Acute Psychiatry to Public Health: A 'Dual Motor' Model.

Spiritually integrated group therapy aims to support coping, meaning-making, and existential recovery in patients receiving psychiatric care. SPIRIT (Spiritual Psychotherapy for Inpatient, Residential and Intensive Treatment) is a structured, flexible protocol implementing this approach into intensive or residential settings. This study examines (1) the impact of SPIRIT on patients' lives and (2) their needs in terms of aftercare to determine whether and how its benefits can be sustained long term. Data were collected from multiple sources: patient evaluation forms (n = 118); in-depth interviews with patients (n = 19) and caregivers providing the therapy (n = 8); and two focus groups with both caregivers and patients. Transcripts were analyzed using qualitative content analysis. Results indicate that for most participants, the therapy positively impacted their lives through increased awa…

matched on Spirituality (mesh), Religion (mesh)