Academic literature on the topic 'Islamic health beliefs'
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Journal articles on the topic "Islamic health beliefs"
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Seyyed Mirzayi, Seyyedeh Zahra, Mohammad Reza Belyad, and Masoumeh Zhian Bagheri. "The Relationship between Religious Beliefs and Mental Health of Students." Review of European Studies 9, no. 2 (March 31, 2017): 69. http://dx.doi.org/10.5539/res.v9n2p69.
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The aim of this study was to investigate the influence of religious beliefs on mental health of students in Islamic Azad University of Karaj. The research method was regression and Pearson correlation. For this purpose, the population of study was selected from normal undergraduate students of Islamic Azad University in Karaj. Sample of study was included 120 students (60 girls and 60 boys), in academic years of 2015-2016 and they were selected by multi-stage random cluster sampling method. In this study, mental health questionnaire of Goldberg with 28 questions and Baraheni’s religious attitude questionnaire with 25 questions were used. The results showed that, there is a significant relationship between religious beliefs and mental health. In the sense that, when religious attitude is more positive, people will have better mental health.
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Ab Rashid, Nur Aida, Norfadzilah Ahmad, and Aniawanis Makhtar. "Attitudes and Beliefs of Nursing Students Towards Sexual Health Care." INTERNATIONAL JOURNAL OF CARE SCHOLARS 5, no. 2 (July 31, 2022): 4–11. http://dx.doi.org/10.31436/ijcs.v5i2.240.
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Introduction: Sexual health care refers to assessing sexual health, identifying the risks, and providing appropriate counselling related to sexuality. It is essential to have competency related to this care to prevent under-treated patient and further complications. This study aims to explore attitudes and beliefs among undergraduate nursing students at International Islamic University Malaysia (IIUM) Kuantan, Pahang toward sexual health care and its association with socio-demographic characteristics. Methods: A descriptive quantitative cross-sectional study with a convenience sampling was conducted among 239 students from March to May 2021. Data were gathered by using Google Forms questionnaires and distributed to all undergraduate nursing students through WhatsApp. The questionnaires were available in three parts: socio-demographic, students’ characteristics, and Sexual Attitude and Belief Survey (SABS). Data analysis was done by using SPSS version 20.0. Results: The majority of nursing students have moderate attitudes and beliefs in delivering sexual health care and Age group was significantly associated with SABS score (p<0.05). Conclusion: Although most nursing students have sufficient knowledge related to sexual health, they still feel uncomfortable and unable to diagnose patients with sexual problems.
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Hughes Rinker, Cortney. "Creating Neoliberal Citizens in Morocco: Reproductive Health, Development Policy, and Popular Islamic Beliefs." Medical Anthropology 34, no. 3 (September 16, 2014): 226–42. http://dx.doi.org/10.1080/01459740.2014.922082.
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Abidin, Zainal, Saiful Ahyar, and Wardah Wardah. "Modernization of Islamic education and Islamic thought in Indonesia." Edumaspul: Jurnal Pendidikan 6, no. 2 (October 1, 2022): 2338–43. http://dx.doi.org/10.33487/edumaspul.v6i2.4611.
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An article that departs from ideas in analyzing modernization in the context of education, especially in Islamic education in Indonesia. This research was assisted by library research methods (library research). In obtaining research data, researchers collect, analyze, and organize, sources from articles. The research results show that Islamic philosophy developed until new religious concepts emerged in the Muslim world. Because of how these ideas developed, it is clear how the social, political, and cultural life of Muslims was significantly influenced by their movement patterns and world views. Religious education and beliefs influence the way people act and think. The Syafi'i school of thought dominates the religious worldview of Muslims who are developing in Indonesia. Indonesian Muslims in general still adhere to the texts of the mujtahid school of thought (the quality school), and they have not received methodological education (the school), which means they advocate law according to the mujtahid mindset, which has been produced by the school's imam.
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Ahaddour, Chaïma, Stef Van den Branden, and Bert Broeckaert. "Purification of Body and Soul for the Next Journey. Practices Surrounding Death and Dying Among Muslim Women." OMEGA - Journal of Death and Dying 76, no. 2 (September 8, 2017): 169–200. http://dx.doi.org/10.1177/0030222817729617.
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This study aims, first, to compare normative Islamic practices toward death and dying and actual practices of Moroccan Muslim women. Second, it seeks to compare the views and practices of middle-aged and elderly women. Qualitative empirical research was conducted with 30 middle-aged and elderly Moroccan Muslim women living in Antwerp (Belgium) and with 15 experts in the field. Our study shows that religious beliefs and worldview have a great impact on Muslims’ practices surrounding death and dying. More specifically, practices are strongly shaped by their eschatological beliefs. The rituals are perceived as preparations for the hereafter, entailing purification of both soul and body, and demonstrate the belief in a continued existence of the soul. We found striking similarities between our participants’ views and normative Islamic views. We did not find a more secular understanding of death and dying among the middle-aged women.
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Abdel-Kawi, Ola. "The Theoretical Foundations of Incorporating Islamic Beliefs in a Stress Inoculation Program for Muslims." American Journal of Islam and Society 8, no. 2 (September 1, 1991): 275–87. http://dx.doi.org/10.35632/ajis.v8i2.2626.
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Little data are available about the nature of stress which Muslims inNorth America frequently endure. Muslim scholars have not attempted todefine the major stressors these Muslims experience, nor have they furnishedMuslims with an inocuIation program that integrates Islamic beliefs withcognitive techniques in order to change stress quality and quantity. Thedevelopment of such a program, however, is not possible without theoreticalfoundations that employ the findings of stress research. On the other handsuch a theory, if fuIly deveIoped, is not functional without empirical datato sustain its basic propositions.Hence, the purpose of this paper is to: a) develop the theoreticalfoundations of the interreIationship between stress cognition and Islamic beliefs;b) present a stress cognition paradigm that explains the moderation functionof certain Islamic beliefs; and c) incorporate certain Islamic beliefs in theapplication of the cognitive techniques of stress management.The Relationship between Stress Cognitionand Religious BeliefsStress is defined as the outcome of the cognitive process through whicha person interprets and attaches meaning(s) to an event. Selye (1974) explainsit as being the negative or positive cognitive appraisal that causes the individualto perceive an event as stressful. Based on the outcomes of the cognitiveappraisal, Selye distinguishes between two types of stress: a) distress orpathogenic stress “which goes beyond people’s optimum arousal point so thatperformance and health deteriorate” (Savery 1986, 17), and b) eustress, which ...
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Pooneh, Jabbaripour, Somi Mohammad Hossein, Roshani Ali, and Dolatkhah Roya. "The role of islamic lifestyle and healthy nutrition in accordance with the recommendations of islam and the holly quran by focusing on the risk of cancer incident." Journal of Community Medicine and Health Solutions 1, no. 1 (November 17, 2020): 018–22. http://dx.doi.org/10.29328/journal.jcmhs.1001002.
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Background: The Islamic religion has emphasized the importance of health and well-being, and Muslims have recognized the value of a good and healthy life based on Islamic recommendations. Health-oriented lifestyle is a multi-dimensional phenomenon that is the purpose of this study to investigate the Islamic lifestyle. Methods: In this review study, we tried to explore practical strategies in Islam through access to credible sources in the form of a descriptive article on achieving a healthy lifestyle in nutrition. For this purpose, using keywords and electronic and manual searches in authentic Islamic and medical sources, information was searched and collected to answer the research question. Results: Based on the results of the reviewed studies, the guidelines of Islamic religion and beliefs are mainly based on improving lifestyle factors and dietary habits. It has been emphasized that adherence to the Islamic dietary guidelines and lifestyle, may lead to less risk of diseases. Conclusion: Given the availability of valuable nutritional resources and instructions in Islam to prevent and combat nutrition-related diseases, these theories can be applied and prevent from spreading and creating malnutrition-related diseases; the guidelines of Islam on healthy lifestyles in nutrition can be recommended to the world as a basic strategy.
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Kaur-Bola, Kulwinder, and Gurch Randhawa. "Role of Islamic religious and cultural beliefs regarding intellectual impairment and service use: A South Asian parental perspective." Communication and Medicine 9, no. 3 (September 17, 2013): 241–51. http://dx.doi.org/10.1558/cam.v9i3.241.
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Empirical research has shown that some South Asian families from Muslim backgrounds may use fewer additional support services for their severely impaired children compared to other non-Muslim families. Often this has been attributed to socioeconomic factors and stereotypical views such as ‘the family’s faith prohibits the use of specific services’. This paper focuses on clarifying what Islam purports to say about impairment and considers how cultural influences may inadvertently influence some South Asian parents’ decisions to use services for their severely impaired children. This work aims to improve professional-parent/patient communication by enhancing better understanding of Islam on impairment, and supporting non-Muslim professionals to appreciate the differences between Islamic religion and general South Asian cultural beliefs regarding disability. Fourteen parents from ten Pakistani and Bangladeshi families took part in semi-structured open-ended interviews. Grounded theory was used to analyse the data. The emerging theory suggested most first generation Muslim families from rural villages were unable to distinguish between Islamic religious and cultural beliefs on impairment, and risked missing out on essential services due to poor professional-parent/patient communication.
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Subudhi, Sonia, and Natasha Sriraman. "Islamic Beliefs About Milk Kinship and Donor Human Milk in the United States." Pediatrics 147, no. 2 (January 22, 2021): e20200441. http://dx.doi.org/10.1542/peds.2020-0441.
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Liu, Nian, Zekai Lu, and Ying Xie. "Factors Affecting the Public Acceptance of Extramarital Sex in China." International Journal of Environmental Research and Public Health 18, no. 11 (May 27, 2021): 5767. http://dx.doi.org/10.3390/ijerph18115767.
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There is a lack of quantitative studies on the acceptance of extramarital sex in China. Based on data from the Chinese General Social Survey 2013 (CGSS2013), this paper used a zero-inflated Poisson regression model to analyze the factors influencing the public’s attitudes toward extramarital sex. When other variables were controlled, groups of younger ages, higher educational levels, and stronger tendencies toward “liberalization” and non-Islamic beliefs were more tolerant toward extramarital sex, whereas gender and Christian beliefs had no significant influence. In this regard, family and marriage counseling, and society’s moral tolerance and social control of religion are discussed, and further research on cross-cultural verification is needed.
Dissertations / Theses on the topic "Islamic health beliefs"
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Lovering, Sandra. "Arab Muslim nurses experiences of the meaning of caring." Thesis, The University of Sydney, 2008. http://hdl.handle.net/2123/3764.
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Abstract The aim of this study was to understand the meaning of caring as experienced by Arab Muslim nurses within the context of Arab culture. A qualitative approach using ethnographic methodology based on the approaches of Geertz (1973), Fitzgerald (1997) and Davies (1999) was used to develop a description that embeds the phenomena of the nurses’ meaning of caring within the cultural context. Good and Good’s (1981) meaning–centred approach was used to interpret the nurse’s explanatory models of health, illness and healing that inform the caring experience. This study conveys the cultural worlds of Arab Muslim nurses from Saudi Arabia, Lebanon, Jordan and Egypt while caring for Arab Muslim patients in Saudi Arabia. Data were collected over a four year period (2004-2007). Arab Muslim nurses have a religiously informed explanatory model where health is spiritual, physical and psycho-social well-being. Spirituality is central to the belief system where spiritual needs take priority over physical needs as a distinctive care pattern. The professional health belief system blends into the nurses’ cultural and religious belief system, forming a culturally distinct explanatory health beliefs system. This finding suggests that in non-Western health contexts, professional models are not dominant but incorporated into nurses’ indigenous worldviews in a way that makes sense within the culture. Caring is based on shared meanings between nurse and patient. Caring is an act of spiritualty and an action by the nurse to facilitate his or her own spirituality and that of the patient. In turn, the nurse receives reward from Allah for caring actions. A distinct ethical framework based on principles of Islamic bio-ethics guides the nurses in their caring. This research provides the missing link between Western professional nursing systems and Arab Muslim nurses’ caring models and contributes to the development of a caring model that is relevant to, and reflective of, Arab cultural and Islamic religious values. This caring model can provide direction for nurse education and the provision of care to Muslim patients, whether in Arab cultures, Islamic societies or with immigrant Muslim populations. In addition, it provides the basis for an Islamic nursing identity and a beginning point for improving the moral status and image of nursing in the Middle East.
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Lovering, Sandra. "Arab Muslim nurses experiences of the meaning of caring." University of Sydney, 2008. http://hdl.handle.net/2123/3764.
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Doctorate of Health SciencesAbstract The aim of this study was to understand the meaning of caring as experienced by Arab Muslim nurses within the context of Arab culture. A qualitative approach using ethnographic methodology based on the approaches of Geertz (1973), Fitzgerald (1997) and Davies (1999) was used to develop a description that embeds the phenomena of the nurses’ meaning of caring within the cultural context. Good and Good’s (1981) meaning–centred approach was used to interpret the nurse’s explanatory models of health, illness and healing that inform the caring experience. This study conveys the cultural worlds of Arab Muslim nurses from Saudi Arabia, Lebanon, Jordan and Egypt while caring for Arab Muslim patients in Saudi Arabia. Data were collected over a four year period (2004-2007). Arab Muslim nurses have a religiously informed explanatory model where health is spiritual, physical and psycho-social well-being. Spirituality is central to the belief system where spiritual needs take priority over physical needs as a distinctive care pattern. The professional health belief system blends into the nurses’ cultural and religious belief system, forming a culturally distinct explanatory health beliefs system. This finding suggests that in non-Western health contexts, professional models are not dominant but incorporated into nurses’ indigenous worldviews in a way that makes sense within the culture. Caring is based on shared meanings between nurse and patient. Caring is an act of spiritualty and an action by the nurse to facilitate his or her own spirituality and that of the patient. In turn, the nurse receives reward from Allah for caring actions. A distinct ethical framework based on principles of Islamic bio-ethics guides the nurses in their caring. This research provides the missing link between Western professional nursing systems and Arab Muslim nurses’ caring models and contributes to the development of a caring model that is relevant to, and reflective of, Arab cultural and Islamic religious values. This caring model can provide direction for nurse education and the provision of care to Muslim patients, whether in Arab cultures, Islamic societies or with immigrant Muslim populations. In addition, it provides the basis for an Islamic nursing identity and a beginning point for improving the moral status and image of nursing in the Middle East.
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Mahmoud, Nadia Mohamed. "Health locus-of-control, health beliefs and family planning behavior among Middle Eastern women living in the United States." Diss., The University of Arizona, 1993. http://hdl.handle.net/10150/186495.
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The purpose of this study was to determine the nature of the relationships among health locus of control, health beliefs and family planning behavior among Middle Eastern women living temporarily in the United States. A correlational descriptive design was used. A convenience sample of 80 Middle Eastern women were chosen as representatives for this study from the University of Arizona Family Housing, Tucson Islamic Center, Saudi Arabian Student Club, and the University of Arizona International Student Center. Four instruments were utilized to collect data: (1) Health Locus of Control Scale, (2) Modified Health Belief Instrument, (3) Demographic/Preferences Data Tool, and (4) Family Planning Survey. Data analysis included use of descriptive statistics to summarize the differences between the two groups (adequate and inadequate contraceptive users) on each set of health belief variables, health locus of control variables and demographic/preferences variables. Significant findings on the health belief and health locus of control instruments, separately and together was followed by stepwise discriminant analysis to identify the variables on which the groups differ and the nature of the dimensions on which they differ. The study findings indicated that adequate contraceptive users perceived the seriousness of pregnancy and benefits of contraception, while inadequate contraceptive users perceived barriers of contraception. On the other hand adequate contraceptive users had self-control over health, belief in provider control over health, had less general health threat, and more health value than inadequate contraceptive users. Four variables in the health belief and health locus of control scales were included in a discriminant function analysis. This indicated that general health, self-control over health, barriers of contraception and seriousness of pregnancy variables fully differentiated the two groups.
Books on the topic "Islamic health beliefs"
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Waugh, Earle H. The Islamic tradition: Religious beliefs and healthcare decisions. Chicago, Ill: Park Ridge Center for the Study of Health, Faith, and Ethics, 1999.
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Islamic approaches to patient care: Muslim beliefs and healthcare practices for caregivers. Beltsville, Md: Amana Publications, 2011.
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Shamim, Akhtar, National Institute of Population Research and Training (Bangladesh), and Bangladesh Institute of Research for Promotion of Essential & Reproductive Health and Technologies, eds. Assessment of attitude, belief, and acceptability of religious leaders about family planning, maternal, and child health care services. Dhaka: National Institute of Population Research and Training, 2010.
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Laird, Lance D. Health and Medicine among American Muslims. Edited by Jane I. Smith and Yvonne Yazbeck Haddad. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199862634.013.028.
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American Muslims—from clinicians to imams and grandmothers—carry a long tradition of “Islamic medicine.” They combine complementary and alternative health and medical practices and rely on rituals, scripture, prophetic tradition, and shari’ah principles. This article examines the healing practices, beliefs, and concerns of American Muslims. It first looks at contemporary Muslim contributions to international biomedicine before turning to the hadith and the Qur’an as the basis of Muslim health and medicine. It then discusses the American Muslims’ emphasis on prevention and purity as the foundation of health maintenance and healing practices, as well as interactions with health-care personnel and facilities. It also considers fasting, eating, and medicinals among American Muslims and the link between Islamic behavioral norms and individual health. Furthermore, the article explores how Islam views mental health and mental illness, analyzes the attitude of Muslim patients toward American biomedicine, and focuses on Muslim biomedical providers/professionals in the United States. Finally, it probes the local and supralocal significance of Muslim complementary and alternative medicine use.
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Lloyd, Robert, Melissa Haussman, and Patrick James. Religion and Health Care in East Africa. Policy Press, 2019. http://dx.doi.org/10.1332/policypress/9781447337874.001.0001.
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What is the impact of religious and non-religious beliefs on health care? Health care, an essential aspect of an individual’s physical, emotional, and psychological well-being, is an important way to assess this question. This book studies the relationship of the physical and spiritual domains by investigating how religious belief affects the provision and consumption of public health in three Africa countries: Uganda, Mozambique, and Ethiopia. Results all confirm the impact of religious beliefs on health perceptions, procurement, and provision. Securing good health is a key and universal aspiration. Furthermore, modern medicine is commonly understood as a means to that end. No matter the religious belief, all showed awareness of the importance and efficacy of medical treatment. On the health care provision side, faith-based entities are important, even essential, in health care for the three countries studied. A review of health outcomes, centered around the Millennium Development Goals, reveals general progress across the board. The progress towards the MDG’s has also been made by international ngo’s, including those focused specifically on women’s health. Health seeking behaviour is affected by a holistic mindset in which physical and mental health are intertwined. This world view, observed among adherents of Christianity, Islam, and African Traditional Religion, shapes Africans’ understanding of the world of sickness and health and how best to respond to its complexity. Africans thus pursue health care in a rational way, given their world view, with an openness to, and even preference, for faith-based provision where government efforts may fall short of basic needs.
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Aderounmu, Olumide Adebimpe, Asif Aqeel, Manal Ahmed (Elehemier), Miriam Feldmann Kaye, Mary Gill, Mark Kaahwa, Philip Mader, et al. What About Us? Global Perspectives on Redressing Religious Inequalities. Edited by Mariz Tadros. Institute of Development Studies, 2022. http://dx.doi.org/10.19088/creid.2022.005.
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How can we make religious equality a reality for those on the margins of society and politics? This book is about the individual and collective struggles of the religiously marginalised to be recognised and their inequalities, religious or otherwise, redressed. It is also about the efforts of civil society, governments, multilateral actors, and scholars to promote freedom of religion or belief (FoRB) whatever shape they take. The actors and contexts that feature in this book are as diverse as health workers in Israel, local education authorities in Nigeria, indigenous movements in India, Uganda, or South Africa, and multilateral actors such as the Islamic Development Bank in Sudan and the World Bank in Pakistan. Some of the case studies engage with development discourses and narratives or are undertaken by development actors, while other cases operate completely outside the international development paradigm. These case studies present some important insights, which while highly relevant for their contexts also draw out important insights for academics, practitioners, activists, and others who have an interest in redressing religious inequalities for socioeconomically marginalised populations.
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Howe, Justine. Building the Webb Community. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190258870.003.0002.
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This chapter explores the suburban religious landscape, educational networks, and narratives of the American Muslim past out of which the Webb community emerged. It demonstrates how the suburbs are a vital site to study broader dynamics in the American Muslim community. At its heart, the Webb Foundation is built on the idea that the Chicago suburbs can be the ideal place to practice Islam. Its core membership consists of young parents who are very committed to upper-middle-class norms of intensive parenting, such as supervising homework, shuttling kids between after-school activities, and maintaining an active presence in their social lives. The American Islam they seek to create fits into these constructions of family life, enabling children and adults alike to become American Muslims in ways they believe earlier generations were either unable or unwilling to be.
Book chapters on the topic "Islamic health beliefs"
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Koenig, Harold G., and Saad Al Shohaib. "Beliefs About Health, Healing, and Healthcare." In Health and Well-Being in Islamic Societies, 43–56. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-05873-3_3.
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Koenig, Harold G., and Saad Al Shohaib. "Muslim Beliefs, Practices, and Values." In Health and Well-Being in Islamic Societies, 27–41. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-05873-3_2.
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Koenig, Harold G., and Saad Al Shohaib. "Christian Beliefs, Practices, and Values." In Health and Well-Being in Islamic Societies, 57–80. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-05873-3_4.
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Saritoprak, Seyma N., and Hisham Abu-Raiya. "Living the Good Life: An Islamic Perspective on Positive Psychology." In Handbook of Positive Psychology, Religion, and Spirituality, 179–93. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_12.
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AbstractThis chapter aims to explore Muslims’ religion/spirituality and discuss the factors that are important to consider in scientific research and clinical practice at the intersections of positive psychology, religion, and spirituality. The discussion is based on the theological teachings of the Islamic religion, theoretical speculations regarding the links between Islam and positive psychology, and the relevant findings of empirical studies conducted with Muslim samples. The chapter is composed of five sections. The first is an overview of the geographic distribution, demographic composition, and intrafaith diversity of Muslims around the world. The second section reviews key Muslim religious/spiritual beliefs, teachings, practices, and texts. The third section discusses common Muslim understandings of virtues, health, and well-being. The fourth section reviews potential implications for science and practice at the intersections of positive psychology, religion, and spirituality. The final section offers recommendations for guiding research and practice when working with Muslims at these intersections.
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Rassool, G. Hussein, and C. Sange. "Islamic Belief and Practices Affecting Health Care." In Cultural Competence in Caring for Muslim Patients, 88–103. London: Macmillan Education UK, 2014. http://dx.doi.org/10.1007/978-1-137-35841-7_7.
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Fadhil, Samaher A., and Hasanein H. Ghali. "Islamic Cultural-Spiritual Guidance in Caring for Cancer Patients, Iraq." In Global Perspectives in Cancer Care, 329–39. Oxford University Press, 2022. http://dx.doi.org/10.1093/med/9780197551349.003.0032.
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The cultural and religious backgrounds of every patient, family, and community present challenges to the delivery of health services to cancer patients. People’s attitudes toward the intrusion of cancer are often influenced by their beliefs and social and cultural norms and may even differ among people of the same ethnic background, according to their level of education, inclination, socioeconomic status, and life experiences. A cancer diagnosis affects the physical, psychological, social, and spiritual health of patients and their families as well as the emotional and spiritual health of their caregivers. Ultimately, understanding the nuances in the cultural and spiritual values, perspectives, and beliefs of each patient is crucial for providing appropriate health care in a culturally competent manner. Islam is the second-most populous religion and is practiced predominantly in the Middle East, South Asia, Southeast Asia, and Africa. Islamic communities are growing fast in the West and in the United States. Spirituality in Islam is based on faith in God (Allah) and is usually derived from the classic Islamic teachings. Patients rely on religious beliefs and rituals to help them cope with illness. The Quran provides much guidance for health and spiritual coping. This chapter reviews the aspects of spiritual care in an Islamic context, their impact on providing appropriate health care to cancer patients and their role in alleviating suffering and promoting health.
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Bagasra, Anisah. "Muslim Worldviews." In Research Anthology on Mental Health Stigma, Education, and Treatment, 121–42. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-8544-3.ch008.
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This chapter seeks to provide an overview of traditional and contemporary Muslim worldviews, specifically beliefs and attitudes that may relate to help-seeking and interaction with human services such as counseling, health services, educational systems, and social services. Traditional Islamic beliefs and views, combined with contemporary issues and the experiences of living as a religious minority, can impact successful interaction between members of the Muslim community and service providers. In addition, basic knowledge of Muslim worldviews can aid helping professionals in providing effective, culturally competent care. This chapter focuses on traditional Islamic concepts of health and illness, common lay beliefs that stem from traditional views, attitudes towards treatment, and help-seeking patterns. The interplay of religiosity, acculturation, gender, family dynamics, and other relevant factors on help-seeking and service utilization are also presented to provide the reader with a holistic perspective of prevalent Muslim worldviews.
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Bagasra, Anisah. "Muslim Worldviews." In Working With Muslim Clients in the Helping Professions, 1–22. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-0018-7.ch001.
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This chapter seeks to provide an overview of traditional and contemporary Muslim worldviews, specifically beliefs and attitudes that may relate to help-seeking and interaction with human services such as counseling, health services, educational systems, and social services. Traditional Islamic beliefs and views, combined with contemporary issues and the experiences of living as a religious minority, can impact successful interaction between members of the Muslim community and service providers. In addition, basic knowledge of Muslim worldviews can aid helping professionals in providing effective, culturally competent care. This chapter focuses on traditional Islamic concepts of health and illness, common lay beliefs that stem from traditional views, attitudes towards treatment, and help-seeking patterns. The interplay of religiosity, acculturation, gender, family dynamics, and other relevant factors on help-seeking and service utilization are also presented to provide the reader with a holistic perspective of prevalent Muslim worldviews.
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Okasha, Ahmed, and Tarek A. Okasha. "Islam and mental health." In Spirituality and Mental Health Across Cultures, edited by Alexander Moreira-Almeida, Bruno Paz Mosqueiro, and Dinesh Bhugra, 183–200. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780198846833.003.0012.
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Psychiatry is the branch of medicine that most prominently incorporates the humanities and social sciences in its scientific base and in its treatment of illness. Psychiatry has often needed to go well beyond the world of natural science into the philosophical realm. Psychiatry and religion both draw upon rich traditions of human thought and practice. Mental health providers in developed countries are increasingly treating patients whose backgrounds are very different from their own, so it is important for them to understand cultural belief systems including religious thought and practice that relate to mental health and illness. Psychiatry and religion are parallel and complementary frames of reference for understanding and describing the human experience and human behaviour.
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Badawi, Jamal A. "Islamic Business Ethics." In Spiritual Goods Faith Traditions and the Practice of Business, 295–323. Philosophy Documentation Center, 2001. http://dx.doi.org/10.5840/spiritgds200127.
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This essay focuses on the normative teachings of Islam. Justice, honesty, and public welfare are the pillars of Islamic business ethics. These values have two major roots: (1) belief in and devotion to Allah (God), and (2) the earthly trusteeship that grounds moral accountability. The business values of productivity, hard work, and excellence are encouraged. However, at the heart of various injunctions relating to business transactions are the imperatives of lawfulness, honesty, and fair play. Products or services must be lawful, and produced in lawful ways causing no undue harm to others or to the environment. Competition, distribution, and consumption must be lawful as well. Lawful behavior is enforced by consciousness of Allah, supportive social norms, and government control. Islamic norms may not be uniformly or strictly followed, yet they provide a helpful background to practitioners andresearchers.
Conference papers on the topic "Islamic health beliefs"
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Leaman, Oliver. "TOWARDS AN UNDERSTANDING OF GÜLEN’S METHODOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/dxqa9908.
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There is an apparent paradox at the heart of the Gülen approach. On the one hand there is a determination to present a version of Islam that is rational, inclusive, progressive and toler- ant. The broad aim is to show Islam to be a universal faith, one that has no difficulties in coexisting with other religions and indeed with those who have no religion at all. On the other hand, Islam is definitely portrayed as the superior form of belief, often because it is seen as incorporating in the best possible ways rational and spiritual virtues present in many other approaches to understanding the nature of the world. Yet how can Islam be represented as one among many and also as the first among many? This interesting feature of the Gülen methodology is shown to rest on a basic aspect of the Hanifi/Murji’i theological approach, which can also be seen as paradoxical. The inability to define precisely the nature of belief and who is a believer suggests an uncertainty about what the Muslim actually believes in. It also implies a difficulty in identifying who is a Muslim and who is not, and that might be regarded as a basic issue in religion. The lack of definition in the Hanafiyya is precisely its strength. This is something taken up well by the Gülen movement. Religious boundaries are often blurred, and believers may wish to hold onto a variety of beliefs not all of which fit neatly into a particular traditional faith. In prioritising Islam the Gülen movement expresses clearly its opinion that within the parameters of Islam is likely to be found the most truth and the best regimen as to how to live. Yet those parameters are not themselves strictly defined and allow for much change and development. When considering the thought of Gülen it is important to try to classify the sort of approach that he adopts in his writings and speeches. What methodology is he using? This is a question that can be raised about any significant thinker. We need to know how they shape their mate- rial, and as we shall see, what sort of audience they design their material for. It is not easy to classify Gülen’s thought, in just the same way that his mentor Bediüzzaman Nursi is also difficult to place in a neat category of intellectual life. It is the purpose of this discussion to at least start the process of developing a model of how to understand Gülen, since his work is deceptively simple and direct. It will be shown that despite its attractive and apparently unsophisticated flavour, it embodies a complex hermeneutic, and a very interesting one at that.
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Krause, Wanda. "CIVILITY IN ISLAMIC ACTIVISM: TOWARDS A BETTER UNDERSTANDING OF SHARED VALUES FOR CIVIL SOCIETY DEVELOPMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/yxvu5562.
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Fethullah Gülen’s works and movement have aimed to mend the tensions and fissures, spe- cifically along racial and ideological lines on both practical and theoretical levels that are emerging in this rapidly globalising world. Within a civil society theoretical framework, this paper addresses the knowledge developed on Islamically inspired forms of activism, before proceeding to an examination of key civil society actors with focus on the Gülen movement. Islam-based forms of organisation are conventionally presented as deficient in ‘civility’ or even antithetical to civil principles. The danger is that they are then simply excluded from normative definitions of civil society and their positive role in it diminished. In this respect, this paper argues for expanding the concepts through which we view and come to judge civil- ity and citizenship. The role of shared values in building civil society is facilitated by expand- ing the concepts through which we measure and exclude crucial components. Recognising the value systems behind Islamic forms of organisation helps develop better tools for deci- phering the shared values among various parts of civil society. Focusing on the Gülen movement, through an investigation of its beliefs, values and prac- tices, the paper illustrates not only its contribution in terms of expanding civil societies in- ternationally, but also how – according to the criteria used for measuring its effect – it is positioned as a leading example of dealing with contemporary challenges. It is hoped that this work will contribute to laying the epistemological groundwork for those struggling against Islamophobia and striving to expose the values shared among all actors in a healthy and vibrant civil society.
Reports on the topic "Islamic health beliefs"
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Tadros, Mariz, ed. What About Us? Global Perspectives on Redressing Religious Inequalities. Institute of Development Studies, October 2022. http://dx.doi.org/10.19088/creid.2021.005.
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How can we make religious equality a reality for those on the margins of society and politics? This book is about the individual and collective struggles of the religiously marginalised to be recognised and their inequalities, religious or otherwise, redressed. It is also about the efforts of civil society, governments, multilateral actors, and scholars to promote freedom of religion or belief (FoRB) whatever shape they take. The actors and contexts that feature in this book are as diverse as health workers in Israel, local education authorities in Nigeria, indigenous movements in India, Uganda, or South Africa, and multilateral actors such as the Islamic Development Bank in Sudan and the World Bank in Pakistan. Some of the case studies engage with development discourses and narratives or are undertaken by development actors, while other cases operate completely outside the international development paradigm. These case studies present some important insights, which while highly relevant for their contexts also draw out important insights for academics, practitioners, activists, and others who have an interest in redressing religious inequalities for socioeconomically marginalised populations.