Wellbeing and quality of life

۞لَّقَدۡ رَضِيَ ٱللَّهُ عَنِ ٱلۡمُؤۡمِنِينَ إِذۡ يُبَايِعُونَكَ تَحۡتَ ٱلشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمۡ فَأَنزَلَ ٱلسَّكِينَةَ عَلَيۡهِمۡ وَأَثَٰبَهُمۡ فَتۡحࣰ ا قَرِيبࣰ ا

God was pleased with the believers when they swore allegiance to you [Prophet] under the tree: He knew what was in their hearts and so He sent tranquillity down to them and rewarded them with a speedy triumph

هُوَ ٱلَّذِيٓ أَنزَلَ ٱلسَّكِينَةَ فِي قُلُوبِ ٱلۡمُؤۡمِنِينَ لِيَزۡدَادُوٓاْ إِيمَٰنࣰ ا مَّعَ إِيمَٰنِهِمۡۗ وَلِلَّهِ جُنُودُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمࣰ ا

It was He who made His tranquillity descend into the hearts of the believers, to add faith to their faith––the forces of the heavens and earth belong to God; He is all knowing and all wise––

وَقَالَ لَهُمۡ نَبِيُّهُمۡ إِنَّ ءَايَةَ مُلۡكِهِۦٓ أَن يَأۡتِيَكُمُ ٱلتَّابُوتُ فِيهِ سَكِينَةࣱ مِّن رَّبِّكُمۡ وَبَقِيَّةࣱ مِّمَّا تَرَكَ ءَالُ مُوسَىٰ وَءَالُ هَٰرُونَ تَحۡمِلُهُ ٱلۡمَلَٰٓئِكَةُۚ إِنَّ فِي ذَٰلِكَ لَأٓيَةࣰ لَّكُمۡ إِن كُنتُم مُّؤۡمِنِينَ

Their prophet said to them, ‘The sign of his authority will be that the Ark [of the Covenant] will come to you. In it there will be [the gift of] tranquillity from your Lord and relics of the followers of Moses and Aaron, carried by the angels. There is a sign in this for you if you believe.’

وَمِنۡ ءَايَٰتِهِۦٓ أَنۡ خَلَقَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَٰجࣰ ا لِّتَسۡكُنُوٓاْ إِلَيۡهَا وَجَعَلَ بَيۡنَكُم مَّوَدَّةࣰ وَرَحۡمَةًۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتࣲ لِّقَوۡمࣲ يَتَفَكَّرُونَ

Another of His signs is that He created spouses from among yourselves for you to live with in tranquillity: He ordained love and kindness between you. There truly are signs in this for those who reflect

إِذۡ جَعَلَ ٱلَّذِينَ كَفَرُواْ فِي قُلُوبِهِمُ ٱلۡحَمِيَّةَ حَمِيَّةَ ٱلۡجَٰهِلِيَّةِ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلۡمُؤۡمِنِينَ وَأَلۡزَمَهُمۡ كَلِمَةَ ٱلتَّقۡوَىٰ وَكَانُوٓاْ أَحَقَّ بِهَا وَأَهۡلَهَاۚ وَكَانَ ٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمࣰ ا

While the disbelievers had fury in their hearts- the fury of ignorance- God sent His tranquillity down on to His Messenger and the believers and made binding on them [their] promise to obey God, for that was more appropriate and fitting for them. God has full knowledge of all things

وَإِذۡ أَخَذۡنَا مِيثَٰقَكُمۡ وَرَفَعۡنَا فَوۡقَكُمُ ٱلطُّورَ خُذُواْ مَآ ءَاتَيۡنَٰكُم بِقُوَّةࣲ وَٱذۡكُرُواْ مَا فِيهِ لَعَلَّكُمۡ تَتَّقُونَ

Remember when We took your pledge, and made the mountain tower high above you, and said, ‘Hold fast to what We have given you and bear its contents in mind, so that you may be conscious of God.’

Verily God was pleased with the believers when they pledged allegiance to you at al-Hudaybiyya under the tree this was an acacia — they these believers numbered 1300 or more; he took an oath of allegiance from them that they would fight against Quraysh and not attempt to flee from death. And He God knew what was in their hearts of sincerity and loyalty so He sent down the spirit of Peace upon them and rewarded them with a near victory which was the conquest of Khaybar following their departure from al-Hudaybiyya

He it is Who sent down the spirit of Peace Divine reassurance into the hearts of the believers that they might add faith to their faith by way of their embracing of the legal stipulations of religion for every time He revealed one of these they would believe in it — including the command to struggle. And to God belong the hosts of the heavens and the earth and so if He wanted to bring victory to His religion by means of others He would have done so. And God is ever Knower of His creatures Wise in His actions in other words He is ever possessed of such attributes;

Indeed, Allah was pleased with the believers when they gave the pledge to you under the tree, He knew what was in their hearts, and He sent down As-Sakinah upon them, and He rewarded them with a near victory (18)And abundant spoils that they will capture. And Allah is Ever All-Mighty, All-Wise (19) Good News to the Participants of the Ridwan Pledge of Allah's Pleasure and earning Spoils of War Allah declares that He is pleased with the believers who gave the pledge to the Messenger of Allah ﷺ under the tree. We mentioned the number of these believers as being one thousand and four hundred and that the tree was a Samurah tree, located in the area of Hudaybiyyah. Al-Bukhari narrated from Tariq that 'Abdur-Rahman said, "I went on Hajj and passed by people praying and asked, 'What is this Masjid?' They said, 'This is the tree where the Messenger of Allah ﷺ took the pledge of Ar-Ridwan.' S

He it is Who sent down As-Sakinah into the hearts of the believers, that they may grow more in faith along with their faith. And to Allah belong the armies of the heavens and the earth, and Allah is Ever All-Knower, All-Wise (4)That He may admit the believing men and the believing women to Gardens under which rivers flow to abide therein forever, and He may expiate from them their sins; and that is with Allah supreme success (5)And that He may punish the hypocrites men and women, and also the idolators men and women, who think evil thoughts about Allah, for them is a disgraceful torment. And the anger of Allah is upon them, and He has cursed them and prepared Hell for them and worst indeed is that destination (6)And to Allah belong the armies of the heavens and the earth. And Allah is Ever All-Powerful, All-Wise (7) Allah sent down the Sakinah into the Hearts of the Believers Allah the

And their prophet said to them after they had demanded a sign of his kingship ‘The sign of his kingship is that there will come to you the Ark a chest containing the images of the prophets which God sent down to Adam and which was handed down to them sc. the Israelites until the Amalekites seized it from them in battle. They used to commence fighting invoking it before their enemy and marching behind it as well as experience peacefulness in its presence as God says therein is a Spirit of Peace reassurance for your hearts from your Lord and a remnant of what the folk of Moses and the folk of Aaron left behind which were Moses’s pair of sandals and his staff Aaron’s turban a measure qafīz of the manna that used to come down on them and the pieces of the broken tablets the angels bearing it tahmiluhu l-malā’ikatu the circumstantial qualifier referring to the subject of the verb ya’tiyakum ‘

And their Prophet said to them: "Verily! The sign of His kingdom is that there shall come to you At-Tabut, wherein is Sakinah (peace and reassurance) from your Lord and a remnant of that which Musa (Moses) and Harun (Aaron) left behind, carried by the angels. Verily, in this is a sign for you if you are indeed believers (248) Their Prophet then proclaimed, "The sign of the blessings of Talut's kingship over you is that Allah will give you back the Tabut (wooden box) that has been taken from you." Allah said: فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ (wherein is Sakinah from your Lord) meaning, peace (or grace) and reassurance. 'Abdur-Razzaq stated that Qatadah said: فِيهِ سَكِينَةٌ (wherein is Sakinah) means grace. In addition, Ar-Rabi' said that Sakinah means mercy. This is also the meaning given by Ibn 'Abbas, as Al-'Awfi narrated. Allah then said: وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَىٰ و

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

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

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

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

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

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

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

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

حَدَّثَنَا أَبُو عَبْدِ الرَّحْمَنِ، أَحْمَدُ بْنُ شُعَيْبٍ - مِنْ لَفْظِهِ - قَالَ أَنْبَأَنَا عَمْرُو بْنُ عَلِيٍّ، قَالَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ، قَالَ حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم سُئِلَ أَىُّ الأَعْمَالِ أَفْضَلُ قَالَ ‏ "‏ الإِيمَانُ بِاللَّهِ وَرَسُولِهِ ‏"‏ ‏.‏

It was narrated from Abu Hurairah that:The Messenger of Allah [SAW] was asked: "Which deed is best?" "He said: Faith in Allah [SWT] and His messenger [SAW]

أَخْبَرَنَا هَارُونُ بْنُ عَبْدِ اللَّهِ، قَالَ حَدَّثَنَا حَجَّاجٌ، عَنِ ابْنِ جُرَيْجٍ، قَالَ حَدَّثَنَا عُثْمَانُ بْنُ أَبِي سُلَيْمَانَ، عَنْ عَلِيٍّ الأَزْدِيِّ، عَنْ عُبَيْدِ بْنِ عُمَيْرٍ، عَنْ عَبْدِ اللَّهِ بْنِ حُبْشِيٍّ الْخَثْعَمِيِّ، أَنَّ النَّبِيَّ صلى الله عليه وسلم سُئِلَ أَىُّ الأَعْمَالِ أَفْضَلُ فَقَالَ ‏ "‏ إِيمَانٌ لاَ شَكَّ فِيهِ وَجِهَادٌ لاَ غُلُولَ فِيهِ وَحَجَّةٌ مَبْرُورَةٌ ‏"‏ ‏.‏

It was narrated from Abdullah bin Hubshi Al-Khath'ami that:The Prophet [SAW] was asked: "Which deed is best?" He said: "Faith in which there is no doubt, Jihad in which there is no Ghulul, and Hajjatun Mabrur

قال صاحب المنازل : هو من أول مقامات الطمأنينة يعني بمقامات الطمأنينة كالسكينة واليقين والثقة بالله ونحوها فالإخبات : مقدمتها ومبدؤها قال : وهو ورود المأمن من الرجوع والتردد

هذا وفي الصفح والعفو والحلم : من الحلاوة والطمأنينة والسكينة وشرف النفس وعزها ورفعتها عن تشفيها بالانتقام : ما ليس شيء منه في المقابلة والانتقام

بالعيان وبينها وبين السكينة فرقان : أحدهما : أن السكينة صوله تورث خمود الهيبة أحيانا و الطمأنينة سكون أمن في استراحة أنس والثاني : أن السكينة تكون نعتا وتكون حينا بعد حين و الطمأنينة لا تفارق صاحبها الطمأنينة موجب السكينة وأثر من آثارها وكأنها نهاية السكينة

يقول : تغلب عصمته شهوته وتقهرها وتستوفي جميع أجزائها فإذا استوفت العصمة جميع أجزاء الشهوة : فذلك دليل على إخباته ودخوله في مقام الطمأنينة ونزوله أول منازلها وخلاصه في هذا المنزل من تردد الخواطر بين الإقبال والإدبار والرجوع والعزم إلى الاستقامة والعزم الجازم والجد في السير وذلك علامة السكينة

قد تقدم أن الطمأنينة بذكر الله بكلامه وكتابه ولا ريب أن الذي ذكره في هذه الدرجة : هو من جملة الطمأنينة بذكره وهي أهم من ذلك فذكر طمأنينة الخائف إلى الرجاء فإن الخائف إذا طال عليه الخوف واشتد به وأراد الله عز وجل أن يريحه ويحمل عنه : أنزل عليه السكينة فاستراح قلبه إلى الرجاء واطمأن به وسكن لهيب خوفه وأما طمأنينة الضجر إلى الحكم

ونكتة المسألة : إيمانه بأن قضاء الرب تعالى خير له كما قال النبي والذي نفسي بيده لا يقضي الله للمؤمن قضاء إلا كان خيرا له إن أصابته سراء شكر فكان خيرا له وإن أصابته ضراء صبر فكان خيرا له وليس ذلك إلا للمؤمن الحادي عشر : أن يعلم أن تمام عبوديته في جريان ما يكرهه من الأحكام عليه ولو لم يجر عليه منها إلا ما يحب لكان أبعد شيء عن عبودية ربه فلا تتم له عبوديته من الصبر والتوكل والرضى والتضرع والافتقار والذل والخضوع وغيرها إلا بجريان القدر له بما يكرهه وليس الشأن في الرضى بالقضاء الملائم للطبيعة إنما الشأن في القضاء المؤلم المنافر للطبع الثاني عشر : أن يعلم أن رضاه عن ربه سبحانه وتعالى في جميع الحالات يثمر رضى ربه عنه فإذا رضي عنه بالقليل من الرزق : رضي ربه عنه بالقليل من العمل وإذا رضي عنه في جميع الحالات واستوت عنده وجده أسرع شيء إلى رضاه إذا ترضاه وتملقه الثالث عشر : أن يعلم أن أعظم راحته وسروره ونعيمه : فى الرضى عن ربه تعالى وتقدس في جميع الحالات فإن الرضى باب الله الأعظم ومستراح العارفين وج

A program of positive intervention in the elderly: memories, gratitude and forgiveness.: Objective: The main goal of this study has been to increase the quality of life in people of over 60 years through a positive psychology intervention. Method: We employed a program which consists of training based on autobiographical memory, forgiveness and gratitude. The sample consisted of 46 participants aged 60-93 years. State and trait anxiety, depression, general memory, specific memories, life satisfaction and subjective happiness were measured. Results: The results revealed that particip

Fruit and Vegetable Intake and Mental Health in Adults: A Systematic Review.: The role of a properly balanced diet in the prevention and treatment of mental disorders has been suggested, while vegetables and fruits have a high content of nutrients that may be of importance in the case of depressive disorders. The aim of the study was to conduct a systematic review of the observational studies analyzing association between fruit and vegetable intake and mental health in adults. The search adhered to the guidelines of Preferred Reporting Items for Systematic Reviews and Met

Influence of Positive Aspects of Dementia Caregiving on Caregivers' Well-Being: A Systematic Review.: Background and objectives: There is a growing evidence base that informal caregivers can identify positive aspects of providing care and that this may have a beneficial influence on their well-being. The aim of this systematic review was to explore how positive aspects of caregiving (PAC) affects the well-being of caregivers of people with dementia. Research design and methods: We searched electronic databases for quantitative studies exploring the association between PAC and caregiver well-bein

Factors influencing the quality of life of pregnant women: a systematic review.: Background: Pregnancy is a period of transition with important physical and emotional changes. Even in uncomplicated pregnancies, these changes can affect the quality of life (QOL) of pregnant women, affecting both maternal and infant health. The objectives of this study were to describe the quality of life during uncomplicated pregnancy and to assess its associated socio-demographic, physical and psychological factors in developed countries. Methods: A systematic review was performed according

Does tai chi improve psychological well-being and quality of life in patients with cardiovascular disease and/or cardiovascular risk factors? A systematic review.: Background: Psychological risk factors have been recognised as potential, modifiable risk factors in the development and progression of cardiovascular disease (CVD). Tai Chi, a mind-body exercise, has the potential to improve psychological well-being and quality of life. We aim to assess the effects and safety of Tai Chi on psychological well-being and quality of life in people with CVD and/or cardiovascular risk factors. Methods: We searched for randomised controlled trials evaluating Tai Chi f

Effects of Internet-based psycho-educational interventions on mental health and quality of life among cancer patients: a systematic review and meta-analysis.: Purpose: To systematically review evidence regarding the benefits of Internet-based psycho-educational interventions among cancer patients. Methods: We performed a systematic review with meta-analysis and qualitative evidence synthesis. Systematic searches for published studies in English or Chinese identified eligible randomized and clinical controlled trials. The following databases were searched: Medline, Embase, CINAHL, PsycINFO, Web of Science, Cochrane Central Register of Controlled Trials

The prevalence, characteristics, and psychological wellbeing of unpaid carers in the United Kingdom.

Background: This study sought to describe the characteristics of unpaid carers in the UK and assess levels of depression, anxiety, and mental health treatment seeking behaviours in this population. Methods: Data was derived from Wave 9 (n = 2790) of the COVID-19 Psychological Research Consortium (C19PRC) study, a longitudinal survey of adults in the UK. Logistic regression analyses were conducted to examine the characteristics of unpaid carers, association between caregiver status and psychological wellbeing, and caregiver-specific factors associated with risk of poor psychological wellbeing. Results: Approximately 15% (n = 417) of the sample reported providing unpaid care. Younger age, having three or more children in the household, and lower income were identified as significant correlates of caregiver status. Unpaid caregivers were at increased risk of depression or anxiety and mental…

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An Exploration of the Relationships Between Mental Wellbeing and Religion Amongst Students Attending Post-Primary Schools in Ireland.

The current study aimed to explore the relationships between mental wellbeing and religion amongst adolescent students attending post-primary/second-level schools in Ireland. Adolescent student participants (N = 7) attending post-primary schools in Ireland completed online, semi-structured interviews on their perceptions regarding the relationship between mental wellbeing and religion. Reflexive thematic analysis from the critical realist perspective was employed to analyse the qualitative data. The results revealed a positive relationship between mental wellbeing and religion amongst participants. Specifically, aspects of religiosity, such as personal prayer, holding religious beliefs and religious practice were mentioned by participants as being beneficial for their mental wellbeing. Similarly, the practice of positive religious coping methods, such as reading of scripture for strength…

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An exploration of the costs of family and group conferencing pathways in adult social care and mental health: A scenario-based cost analysis.

Context: Family and Group Conferencing (FGC) is a strengths-based approach to social work, originating from New Zealand and now used internationally. Previous research on FGC has focused largely on the context of children's services but, FGC also aligns with the principle of the Care Act in England to prevent, reduce or delay the need for long-term (and potentially costly) adult care services. Limited previous research has tended to explore potential cost savings associated with FGC, without accounting for the cost of the intervention itself, risking biased results. Objective: This paper aims to identify resource use and associated monetary costs associated with FGC services in English adult social care and mental health settings. Methods: Framework development was informed by previously published work establishing programme theory for FGC, extended by expert opinion and published source…

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"Religious Coping Fosters Mental Health": Does Psychological Capital Enable Pakistani Engineers to Translate Religious Coping into Mental Wellbeing?

Turning toward religion to make sense of and cope with challenging circumstances is an area of interest for many recent researchers working on wellbeing and mental health. The present study extends this interest by assessing whether psychological capital explains the association between religious coping and mental wellbeing in Pakistani engineers. Psychological capital was assessed from four factors, namely optimism, resilience, hope, and self-efficacy. A sample of 501 Muslim engineers from Pakistan (M age = 33.41, SD = 6.37 years) was assessed on measures of religious coping, psychological capital, and mental wellbeing. Results from correlation and a multimediation model showed that positive religious coping was positively predictive of mental wellbeing and psychological capital; however, negative religious coping remained insignificant for mental wellbeing. Further analysis showed that…

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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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How growing up without siblings affects the adult brain and behaviour in the CHIMGEN cohort.

With the worldwide increase in only-child families, it is crucial to understand the effects of growing up without siblings (GWS) on the adult brain, behaviour and the underlying pathways. Using the CHIMGEN cohort, we investigated the associations of GWS with adult brain structure, function, connectivity, cognition, personality and mental health, as well as the pathway from GWS to GWS-related growth environments to brain and to behaviour development, in 2,397 pairs of individuals with and without siblings well matched in covariates. We found associations linking GWS to higher language fibre integrity, lower motor fibre integrity, larger cerebellar volume, smaller cerebral volume and lower frontotemporal spontaneous brain activity. Contrary to the stereotypical impression of associations between GWS and problem behaviours, we found positive correlations of GWS with neurocognition and menta…

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Understanding and optimising gratitude interventions: the right methods for the right people at the right time.

Objective: Gratitude has consistently been associated with various beneficial health-related outcomes, including subjective wellbeing, positive mental health, and positive physical health. In light of such effects, positive psychology researchers and practitioners have often implemented gratitude interventions in an attempt to build individuals' orientations toward appreciation and thankfulness. Recent meta-analyses and reviews have revealed, however, that these interventions often have mixed effects on gratitude or other health outcomes. With this issue in mind, we aimed to identify (a) contextual considerations that may impact the effectiveness of these approaches, and (b) recommendations for the optimisation of gratitude interventions. Methods and measures: Seventeen mental health professionals or experienced health psychology researchers engaged in semi-structured interviews to addre…

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Supplementary grandparent caregiving and psychological wellbeing: the role of character strengths.

Objective: This study analyses the role of character strengths in grandparents' psychological wellbeing. Following the Lazarus and Folkman's stress model, we included three groups of variables that may be related to grandparents´ psychological wellbeing: personal characteristics (sex, age, and marital status), stressful event (conducting a caregiver or non-caregiver role) and coping strategies (character strengths). Methods: A sample of 536 Spanish grandparents participated. The average age was 70.23 (SD = 7.17). We conducted a multiple regression analysis. Results: Multiple regression analysis evidenced that the character strengths optimism, humour, courage, justice and problem solving explained the 34.7% of grandparents' psychological wellbeing variance. Conclusions: The results have shown that, when faced with a stressful event, such as the supplementary care of grandchildren in this …

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Income inequality and adherence to 24-hour movement guideline recommendations among adolescents: a multilevel growth curve analysis using longitudinal data from three waves of the Cannabis, Obesity, Mental health, Physical activity, Sedentary behaviour and Smoking (COMPASS) study (2016-2019).

Background: There is a paucity of literature regarding income inequality and adolescent movement behaviours (physical activity, sedentary behaviours, sleep). This study examined whether income inequality was associated with meeting Canadian 24-Hour Movement Guidelines (24HMG) recommendations among adolescents over time. Methods: Longitudinal data from adolescents (n=9299) in the Cannabis, Obesity, Mental health, Physical activity, Sedentary behaviour and Smoking study (2016-2017 to 2018-2019) were linked with income data at the census division (CD) level from the 2016 Canadian Census. Adolescents (aged 13-19 years) reported on their physical activity, sleep duration and screen time via questionnaire. Gini coefficients were calculated at the CD level using after-tax household income from the 2016 Canadian Census. Multilevel logistic regression analyses were performed to test the associati…

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Economic hardships during COVID-19 and maternal mental health: Combining samples with low incomes across three cities.

The COVID-19 pandemic increased maternal depression and anxiety, imperiling both mothers' own wellbeing and that of their children. To date, however, little is known about the extent to which these increases are attributable to economic hardships commonly experienced during the pandemic: income loss, job loss, and loss of health insurance. Few studies have examined the individual impacts of these hardships, and none have lasted beyond the first year of the pandemic. This study harmonizes data from six evaluations of pediatric-based parenting programs for women with young children and low incomes across three U.S. cities (N = 1,254). Low-income mothers are of special interest because their families have been disproportionately affected by economic shocks due to COVID-19, and mothers of young children have been more distressed than other mothers by COVID-19. The studies' combined window of…

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[Dose-dependent associations between screen time, contents and adolescents' mental health].

Objective: To investigate the relationship between screen time and content, and the mental health status of adolescents. The findings will inform the formulation of targeted intervention policies to enhance adolescent mental health. Methods: Between September and November 2023, 5 197 students from 64 junior high, senior high, and vocational schools across 13 districts in Wuhan were recruited, using the stratified whole-cluster random sampling to investigate their screen behavior and mental health status. Mental health status was measured using the Mental Health Inventory for Chinese Middle School Students (MMHI-60). A generalized additive model was used to explore the nonlinear association between screen time and mental health status. Additionally, a mixed-effects model was utilized to explore the dose-response associations between average daily total screen time, screen time for differe…

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Addictive Screen Use Trajectories and Suicidal Behaviors, Suicidal Ideation, and Mental Health in US Youths.

Importance: Increasing child and adolescent use of social media, video games, and mobile phones has raised concerns about potential links to youth mental health problems. Prior research has largely focused on total screen time rather than longitudinal addictive use trajectories. Objectives: To identify trajectories of addictive use of social media, mobile phones, and video games and to examine their associations with suicidal behaviors and ideation and mental health outcomes among youths. Design, setting, and participants: Cohort study analyzing data from baseline through year 4 follow-up in the Adolescent Brain Cognitive Development Study (2016-2022), with population-based samples from 21 US sites. Exposures: Addictive use of social media, mobile phones, and video games using validated child-reported measures from year 2, year 3, and year 4 follow-up surveys. Main outcomes and measures:…

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Compounding stress: A mixed-methods study on the psychological experience of miscarriage amid the COVID-19 pandemic.

Background: Experiencing a miscarriage can have profound psychological implications, and the added strain of the COVID-19 pandemic may have compounded these effects. This study aimed to explore the psychological experiences, assess the levels of psychological distress (depression, anxiety, and post-traumatic stress disorder), and examine the relationships of personal significance of miscarriage and perceived stress with psychological distress of women in North Carolina who suffered a miscarriage of a desired pregnancy between March 30, 2020, and February 24, 2021, of the COVID-19 pandemic, at 14 to 31 months after the loss. Methods: We conducted a cross-sectional mixed-methods study using a convergent parallel design. A total of 71 participants from North Carolina completed the online survey and 18 completed in-depth interviews. The survey assessed demographics, mental health and reprodu…

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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-…

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Developing a hope-focused intervention to prevent mental health problems and improve social outcomes for young women who are not in education, employment, or training (NEET): A qualitative co-design study in deprived coastal communities in South-East England.

Young women who are not in education, employment, or training (NEET) experience poorer health and social outcomes compared to non-NEET young women and to NEET young men, especially in deprived areas with intersecting inequalities. The evidence on effective public health approaches is scarce. Interventions that target hope, which NEET young women notably lack, offer a promising theory-driven and intuitive means to prevent mental health problems and improve social outcomes. Hope can be defined as a goal-focused mindset comprising self-agency (motivation and self-belief) and pathways (identifying routes to achieving goals). Hope is implicated in a variety of evidence-based psychosocial interventions for young people, but is not directly targeted by existing prevention programmes for NEET populations. The current study used a phased qualitative research design and participatory methods to mo…

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Emotional responses and psychological health among young people amid climate change, Fukushima's radioactive water release, and wars in Ukraine and the Middle East, and the mediating roles of media exposure and nature connectedness: a cross-national analysis.

Background: New global crises are emerging, while existing global crises remain unabated. Coping with climate change, the radioactive water released into the Pacific Ocean subsequent to the Fukushima nuclear accident in Japan, and the wars in Ukraine and the Middle East (hereafter referred to as the wars) as individual crises can negatively affect the psychological health of young people, but little is known about the compounded impact of multiple crises. We aimed to examine: (1) the emotional responses of young people towards each individual crisis, (2) how aggregate levels of emotional engagement in global crises might pose different potential trajectories in psychological health, and (3) the protective or exacerbating role of media exposure and nature connectedness as mediators on psychological health outcomes of young people. Methods: We conducted a cross-national online survey among…

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Young, Muslim and poor: The persistent impacts of the pandemic on mental health in the UK.

Muslims in the UK experienced a much larger decline in mental health than the rest of the population during the pandemic and this decline persisted even as mental health in the rest of the population bounced back to pre-pandemic levels. We use panel data from the UK Household Longitudinal Study (UKHLS) to decompose the mental health gap between Muslims and non-Muslims into those attributable to differences between the characteristics of the two groups and find that these differences - particularly Muslims being younger and being substantially overrepresented at the bottom of the income distribution - explain a substantial proportion of this gap. However, over a third of the Muslim-non-Muslim mental health gap remains unexplained by these factors and is driven by the experiences of Muslims who are neither young nor poor suggesting that this may be a result of discrimination experienced by…

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Marital loss, gender and their association with mental health and physical health outcomes in Bosnian refugees: lesson reminder in a time of war.

Introduction: Mental health disorders and chronic health diseases are highly prevalent and impactful consequences of distressful experiences among refugees, yet a comprehensive conceptual model encompassing biopsychosocial factors is lacking. This study aims to assess the relevance of widowhood to PTSD and major depression maintenance as well as to adverse health outcomes in a cohort of Bosnian refugees. Methods: This longitudinal study included 526 subjects followed up for 3 years. The interviews were conducted in refugee camps in Varaždin, Croatia, in the Bosnian language. Data were collected using the Harvard Trauma Questionnaire and Hopkins Checklist-25, respectively. Physical health disorders were self-reported. Results: Both at baseline and endpoint female gender and marital loss are associated with a statistically significant higher burden of psychological and physical health outc…

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Through the looking glass: empowering youth community advisory boards in Tanzania as a sustainable youth engagement model to inform policy and practice.

More young people are living in the world than ever before, 90% of whom reside in low and middle income countries (LMICs). To address their needs, it is critical to have sustainable youth engagement when determining policy and to advance effective implementation of youth-focused interventions. Youth Community Advisory Boards (CABs) are a sustainable mechanism to achieve this goal. This paper describes engagement with youth CAB members across four locations in Tanzania. To set youth CAB meeting agendas and priorities, we asked youth CAB members to write (using free text) the top five challenges faced by young people in their communities (highest to lower priority). The Google Forms survey link was presented at the May 2023 youth CAB meeting and disseminated through WhatsApp. The survey was completed by smartphone, tablet, or paper provided to the youth liaison for data entry. Results were…

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Screen time and mental health: a prospective analysis of the Adolescent Brain Cognitive Development (ABCD) Study.

Background: Despite the ubiquity of adolescent screen use, there are limited longitudinal studies that examine the prospective relationships between screen time and child behavioral problems in a large, diverse nationwide sample of adolescents in the United States, which was the objective of the current study. Methods: We analyzed cohort data of 9,538 adolescents (9-10 years at baseline in 2016-2018) with two years of follow-up from the Adolescent Brain Cognitive Development (ABCD) Study. We used mixed-effects models to analyze associations between baseline self-reported screen time and parent-reported mental health symptoms using the Child Behavior Checklist, with random effects adjusted for age, sex, race/ethnicity, household income, parent education, and study site. We tested for effect modification by sex and race/ethnicity. Results: The sample was 48.8% female and racially/ethnicall…

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Religious minority identity associates with stress and psychological health among Muslim and Hindu women in Bangladesh and London.

Objectives: This study examined the association of minority religious identification (Hindu or Muslim) with self-reported stress and psychological symptoms among sedentee and immigrant Bangladeshi women. Methods: Women, aged 35-59 (n = 531) were drawn from Sylhet, Bangladesh and London, England. Muslim immigrants in London and Hindu sedentees in Sylhet represented minority religious identities. Muslim sedentees in Sylhet and Londoners of European descent represented majority religious identities. In bivariate analyses, minority religious identity was examined in relation to self-reported measures of stress, nervous tension, and depressed mood. Logistic regression was applied to examine the relationship between these variables while adjusting for marital status, parity, daily walking, and perceived financial comfort. Results: In bivariate analyses, religious minorities reported more stres…

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Lessons Learned from AMEN: African American Faith-Based Mental Health and Wellness Program.

Background: The COVID-19 pandemic has underscored existing health disparities and inequities faced by African Americans (AAs). Objectives: This paper highlights the process of establishing collaborative relationships between community and academic partners to enhance mental health through a holistic wellness program implemented with AA churches. Methods: African American MENtal Health and Wellness Program (AMEN), an ongoing health equity program, uses a mixed-methods approach for process evaluation. The program engages a community-based participatory research team comprising academics, local AA pastors, lay health workers, and community organizations. Results: The use of a multilevel community-based participa-tory research approach effectively engaged community members in wellness activities and empowered faith leaders to address mental health within diverse church activities. Conclusion…

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Feeling Connected to Nature Attenuates the Association between Complicated Grief and Mental Health.

Complicated grief (CG) predicts decreased mental health over time. Furthermore, feeling connected to nature (CN) is positively associated with beneficial mental health outcomes, such as psychological wellbeing and perceived psychological resilience. Thus, we hypothesized that CN moderates the association between general grief or CG and negative mental health for bereaved people. Further, we hypothesized that one's physical exposure to nature-that is, estimated time spent in nature and greenness (i.e., vegetation) surrounding one's residential area-might moderate the association between general grief or CG and negative mental health for bereaved people. To test these hypotheses, we conducted a cross-sectional study. We sampled 153 participants who experienced the death of a close other by COVID-19 infection. Participants reported CG, general grief, anxiety symptoms, depression symptoms, C…

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Desirable design: What aesthetics are important to young people when designing a mental health app?

Objectives: Smartphone apps can be highly effective in supporting young people experiencing mood disorders, but an appealing visual design is a key predictor of engagement with such apps. However, there has been little research about the interaction between visual design, mood and wellbeing in young people using a mental health app. This study aimed to explore young people's perspectives on colour and visual design in the development of a music-based app for mood management. Methods: Workshops were conducted with 24 participants (aged 13-25 years) with data analysis following a general inductive approach. Results: Results indicated that colour could impact wellbeing in both positive and negative ways. Participants favoured a subtle use of colour within sophisticated, dark palettes and were influenced by a complex interplay of common semiotic values, experiences with other apps, and mood.…

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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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