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.
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Zeid, Wael A., John S. Andersen, and Maria Kristiansen. "Patterns of complementary and alternative medicine use among Arab immigrants in Denmark: A qualitative study." Scandinavian Journal of Public Health 47, no. 7 (September 26, 2018): 748–54. http://dx.doi.org/10.1177/1403494818799597.
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Aims: The aim of this study was to explore patterns of complementary and alternative medicine use among Arab immigrants in Denmark, in order to increase insight into the hidden practices of this ethnic group. Methods: In this study, 21 Arab immigrants in Denmark were interviewed in Arabic. A purposive strategic sample was recruited from mosques, a healthcare center and by snowballing. Semi-structured interviews were conducted, then audiotaped and transcribed. The analysis was conducted according to Malterud’s principles for systematic text condensation and guidelines for qualitative research. Results: Different types of complementary and alternative medicine, referred to as Arabic and Islamic medicine, were used including dietary practices; spiritual healing and cupping therapy, which were mainly used for acute diseases, painful conditions and what so-called jinn-related diseases. Conclusions: Arabic and Islamic medicine is a special form of complementary and alternative medicine, used by some Arab immigrants, which appears to be deeply embedded in their health beliefs within cultural and religious contexts. Healthcare providers should be familiar with diverse health practices and beliefs in order to provide culturally sensitive care and improve the quality of care delivered to ethnic minority patients with different religious backgrounds.
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Al Zaabi, Omar, Margaret Heffernan, Eleanor Holroyd, and Mervyn Jackson. "Islamic parents’ attitudes and beliefs towards school-based sexual and reproductive health education programmes in Oman." Sex Education 19, no. 5 (December 8, 2018): 534–50. http://dx.doi.org/10.1080/14681811.2018.1553708.
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Tursunova, Z., M. Kamp, N. Azizova, and L. Azizova. "Cultural Patterns of Health Care Beliefs and Practices among Muslim Women in Uzbekistan." Health, Culture and Society 6, no. 1 (May 19, 2014): 47–61. http://dx.doi.org/10.5195/hcs.2014.124.
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The purpose of this ethnographic study is to describe and analyse the meanings and uses of healthpromotion practices and beliefs, healing practices and folk medicine for Uzbek Muslim women.Contemporary healing practices can be seen as combining shamanic and Islamic concepts aboutdisease and healing, Sufi Research focus.The research questions ask how participants make decisions to seek remedies throughhealing practices, and how and whether they experience these choices and actions as empowering.The research also asks about what sorts of conditions women seeks to address through traditionalhealing practices; those in this study discussed seeking out such healing for colds, bronchitis, heartdisease, arthritis, as well as emotional and economic distress.Significance. With the increasing migration of Uzbeks to Canada, strength-based health care provisionapproach based on person-centred care, empowerment, health promotion and prevention and collaborative partnership is crucial in achieving quality of care.
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Kamaruddin, Kamaruddin, Mustaqima Mustaqima, and Saude Saude. "Internalization of Islamic Values in Tarbiyah Activities for Public Health Students at University of Tadulako, Palu." INTERNATIONAL JOURNAL OF CONTEMPORARY ISLAMIC EDUCATION 4, no. 2 (December 12, 2022): 32–48. http://dx.doi.org/10.24239/ijcied.vol4.iss2.54.
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The internalization of Islamic values in Islamic education, especially in public universities, has yet to run optimally due to limited learning time. One of the faculties that develop Islamic education learning in non-formal activities is the Faculty of Public Health (FKM) at the University of Tadulako, Palu. Currently, there is phenomena lack of moderate though among university students. Therefore, the researcher intends to identify and analyze the results of internalizing Islamic values in the tarbiyah activities of Faculty of Public Health students at the University of Tadulako in Palu. This study used qualitative paradigm with a phenomenological approach. Data was collected through in-depth interviews, observation, and document analysis. In depth-interview was conducted with ten informants. The data analysis technique uses the matrix style and tests its validity through the triangulation method. Based on the results of the study, it was found that the form of Islamic valyes internalization at the s faculty includes studies of divine values in the form of aqidah values. For example, the consequences of the shahada, then sharia values with practical worship material, knowing Islamic dinul and others. Furthermore, regarding insaniyah values with the topic of study discussing ukhuwah Islamiyah. It was held routinely one to two times a week accompanied by direct practice, namely; reading tests of the Al-Qur'an, Tahsin, thematic and preventive studies. The results aslso show that students internalize Islamic values not only professed in their hearts or verbally, but are proven by realizing divine values and insaniyah values in perfecting their beliefs, sharia, and morals, for example carrying out religious orders, worship properly and behave well with others.
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Azaizeh, Hassan, Bashar Saad, Edwin Cooper, and Omar Said. "Traditional Arabic and Islamic Medicine, a Re-Emerging Health Aid." Evidence-Based Complementary and Alternative Medicine 7, no. 4 (2010): 419–24. http://dx.doi.org/10.1093/ecam/nen039.
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Complementary medicine is a formal method of health care in most countries of the ancient world. It is expected to become more widely integrated into the modern medical system, including the medical curriculum. Despite the perception of modern medicine as more efficacious, traditional medicine continues to be practiced. More than 70% of the developing world's population still depends primarily on the complementary and alternative systems of medicine (CAM). In rural areas, cultural beliefs and practices often lead to self-care, home remedies or consultation with traditional healers. Herbal medicine can be broadly classified into four basic systems as follows: Traditional Chinese Herbalism, Ayurvedic Herbalism, Western Herbalism—which originally came from Greece and Rome to Europe and then spread to North and South America and Traditional Arabic and Islamic Medicine (TAIM). There is no doubt that today the concept of Arabic traditional herbal medicine is a part of modern life in the Middle East, and it is acquiring worldwide respect, with growing interest among traditional herbalists and the scientific community. TAIM therapies have shown remarkable success in healing acute as well as chronic diseases and have been utilized by people in most countries of the Mediterranean who have faith in spiritual healers. TAIM is the first choice for many in dealing with ailments such as infertility, epilepsy, psychosomatic troubles and depression. In parallel, issues of efficacy and safety of complementary medicine have become increasingly important and supervision of the techniques and procedures used is required for commercial as well as traditional uses. More research is therefore needed to understand this type of medicine and ensure its safe usage. The present review will discuss the status of traditional Arab medicine (particularly herbal medicine), including the efficacy and toxicity of specific medicinal preparations, with an emphasis on the modernin vitroandin vivotechniques.
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Baksh, Bibi S. "Clarity and confusion: Epistemological struggles with Islamic identity and secular education." Qualitative Social Work 15, no. 5-6 (September 2016): 640–49. http://dx.doi.org/10.1177/1473325016652677.
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As a first-year doctoral student, I experience challenges of confronting conflicts between my secular education, my Islamic beliefs, my past in Guyana, and my present and presence in Canada, while simultaneously contemplating my future. In this paper, I share my struggles with identity and epistemology through the contours of clarity, confusion, and twilight as I think about my doctoral research. I will present a brief synopsis of my professional and educational background, as well as my identity as a Muslim immigrant, and examine what emerged from this as a personal epistemology that will guide my qualitative research.
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Indrayana, Sofyan, Su-Er Guo, Ching-Lan Lin, and Su-Ying Fang. "Illness Perception as a Predictor of Foot Care Behavior Among People With Type 2 Diabetes Mellitus in Indonesia." Journal of Transcultural Nursing 30, no. 1 (April 26, 2018): 17–25. http://dx.doi.org/10.1177/1043659618772347.
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Introduction: Illness perception may contribute to foot care behavior because people with type 2 diabetes mellitus (T2DM) in Indonesia may have different beliefs that influence their foot care behaviors. This study aimed to determine the relationships among foot care knowledge, illness perception, local beliefs, and foot care behaviors in people with T2DM in Indonesia. Methods: Cross-sectional study with a convenience sampling technique was used to recruit 200 people with T2DM from the Outpatient Department of Islamic Hospital. The Foot Care Knowledge, Brief Illness Perception, Local Beliefs, and Foot Self-Care Behavior questionnaires were administered. Results: The predictors of foot care were having a family member or friend with diabetic foot ulcer ( p = .001), diabetes mellitus duration ( p = .026), foot care knowledge ( p < .001), consequences ( p < .001), treatment control ( p < .001), and local beliefs ( p = .017). Discussion: Health care providers may cultivate a spiritual approach, providing success stories to create positive images of the disease’s outcomes and increase patients’ confidence to control the disease.
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Heirali, Alya Abbas, Sidra Javed, Zaheed Damani, Rahim Kachra, Sabira Valiani, Al-Karim Walli, Philippe Couillard, Rose Geransar, Jessica Simon, and Safiya Karim. "Muslim perspectives on advance care planning: a model for community engagement." Palliative Care and Social Practice 15 (January 2021): 263235242199715. http://dx.doi.org/10.1177/2632352421997152.
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Background: Advance care planning is the process of communicating and documenting a person’s future health care preferences. Despite its importance, knowledge of advance care planning is limited, especially among the Islamic community. In addition, little is known about how the Islamic community views advance care planning in the context of their religious and cultural beliefs. Objectives: We aimed to increase knowledge of the importance of advance care planning, to improve health care provider and public knowledge, and to encourage dialogue between the community and health care providers. Methods: We organized a community event and assembled a multi-disciplinary panel. Through a moderated discussion, the panel members offered their perspectives of advance care planning within a Muslim context. Results: Approximately 100 individuals attended the event including community members, health care providers, medical students, and faith leaders. More than 90% of respondents rated the event as very good or excellent, found the session useful and were encouraged to reflect further on advance care planning. Conclusion: This event was successful in raising awareness about advance care planning within the Islamic community as well as educating health care providers on Islamic views. This model of community and health care provider engagement may also be beneficial for other faith groups wishing to discuss advance care planning within their respective religious and cultural contexts.
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Abu-Ras, Wahiba, Amir Birani, Zulema E. Suarez, and Cynthia L. Arfken. "Palestinian Muslim College Students’ Attitudes to Mental Health Treatment: A Comparative Study." International Journal of Environmental Research and Public Health 19, no. 23 (November 30, 2022): 16005. http://dx.doi.org/10.3390/ijerph192316005.
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This study examined the association between the degree of religiosity, combined with cultural beliefs, social stigmas, and attitudes towards mental-health treatment in two groups, who, despite having similar cultural and religious affiliation, have experienced different socio-political contexts: Palestinian Muslim college students living in the Occupied Palestinian Territory (OPT) and Israel. The study was guided by Tanhan and Young’s (2021) conceptual framework. Methods: A snowball recruitment strategy was applied, using a cross-sectional survey. A total sample size was 214 students, 105 from the OPT and 109 from Israel. Results indicate that students from the OPT (n = 105) did not differ from those living in Israel (n = 109) on religiosity using the Islamic Belief scale, or Attitudes Towards Mental Health treatment (F(1, 189) = 1.07, p = 0.30). However, students from the OPT had higher confidence in mental-health professionals (M = 15.33) than their counterparts (M = 14.59), and women had higher confidence (M = 16.03) than men (M = 13.90). The reliance on traditions for Muslim students over Western mental-health approaches is a critical factor in predicting the attitudes towards students’ mental problems and their chosen treatment. Sociopolitical context played a significant role in shaping attitudes toward mental-health providers.
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KİYAT, A. "MATERIALS AND METHODS USED IN HEALING IN KYRGYZ TURKS' FOLK MEDICINE." Turkology 110, no. 2 (June 15, 2022): 49–83. http://dx.doi.org/10.47526/2022-2/2664-3162.03.
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Since ancient time the intention to seek healing for diseases and lead a healthy life has been the primary concern of people. The treatment practices with traditional knowledge and experience which were developed accordingly have reached our days, passing from generation to generation through oral tradition. Folk medicine, which is based on the concept that health made up of soul and body integrity, is a purification and treatment formula in which the experience of generations, cooperation, belief and trust are affirmed, and nature and the power of nature are blessed. These healing practices in Turkish culture which consist of pre-Islamic and post-Islamic customs, traditions, beliefs, cultures and experiences are also an important and remarkable field for Kyrgyz Turks. The folk medicine tradition of the Kyrgyz Turks and its performers carry the traces of the ancient healers such as shamans and Shamanism as well as Islamic tradition, and it exemplifies cultural diversity and continuity. For Kyrgyz Turks, the tradition of folk medicine is considered as complementary and alternative treatment system to the modern medicine as well as the first treatment system that patients apply for healing. The performers of this tradition, their personal characteristics, the treatment practices and methods used in healing, as well as materials used in the treatment are important to draw the boundaries this tradition and to explore the tradition. This study presents the materials and methods used in the treatment within the folk medicine tradition of Kyrgyz Turks which will be evaluated in relation to the treatment methods and diseases. The findings will be discussed regarding the data obtained through observation and interview as well as the literature review.
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Yahya, Fatimah, Samsiah binti Mat, and Santhna Letchmi Panduragan. "A MODEL OF ISLAMIC SPIRITUALITY: A SYSTEMATIC SCOPING REVIEW." International Journal of Medical and Exercise Science 08, no. 04 (2022): 1384–94. http://dx.doi.org/10.36678/ijmaes.2022.v08i04.003.
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Introduction: The concept of spirituality can be found in the Quran explicitly by elucidatedly using items such as pure and good life (Hayate-tayyebeh), (2017) and pure heart (Ghalbe-Salim) (2016). According to Quranic creeds a human being experiences a special life in his spirituality. Methods: Articles downloaded from Pub Med, Pro Quest and Google Scholar was reviewed. Results: The following categories: (1) spiritual health including performing prayer as a calmingtool, beneficence as a path to God; loss of psychological and spiritual support; faith as a wayto happiness; (2) Spiritual beliefs, with three sub categories including seeking help from Godin difficulties, God’s power over life and death, doing good deeds is the God’s will; and (3)Religious practice with three sub categories including performing prayer; reading Quran; and going to mosque, religious ceremonies and pilgrimage. Conclusion: According to Islamic literature, spirituality means the use of intellect, tendencies, and abilities to experience awareness of the origin of the universe, worshiping God, humility, submission, and trust, which is demonstrated by a man/woman in all of his/her actions.
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Jilek, Wolfgang G. "Traditional Healing in the Prevention and Treatment of Alcohol and Drug Abuse." Transcultural Psychiatric Research Review 31, no. 3 (January 1994): 219–58. http://dx.doi.org/10.1177/136346159403100301.
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This article reviews traditional non-Western approaches to the treatment and prevention of substance abuse and dependence. Therapeutic practices reported here are based on Buddhist, Taoist, Hindu, Islamic and shaman ic traditions as well as on syncretistic Christianized folk beliefs. Traditional practitioners operate outside the official health care system but in some areas in collab oration with it. Analysis of these practices reveals general principles of traditional healing and permits hypotheses on the advantages and disadvantages of traditional approaches.
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Al-Shahri, Mohammad Zafir. "Islamic theology and the principles of palliative care." Palliative and Supportive Care 14, no. 6 (April 25, 2016): 635–40. http://dx.doi.org/10.1017/s1478951516000080.
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AbstractIt is well established that provision of palliative care is a human right for the patients and their families going through the suffering associated with a life-threatening illness. The holistic nature of palliative care, dictated by the multifaceted suffering experienced by patients, calls for giving due consideration to the cultural and spiritual background of the target population. Similarly, the paramount impact of Islamic wholeness on Muslims' perceptions, beliefs, and way of living makes it necessary for non-Muslim palliative care professionals who are caring for Muslim patients to increase their awareness about the parts of Islamic theology pertinent to the principles of palliative care. This would include a basic knowledge of the Islamic faith and how Muslims view and cope with the calamity of a life-threatening condition along with the suffering associated with it. Equally important are issues related to the management of symptoms using agents that are normally strictly prohibited by Islamic teachings, including opioids, brain stimulants, and cannabinoids. The current review briefly discusses the Islamic perspectives pertinent to a Muslim patient's journey throughout the palliative care experience, onward to a safe passing, and beyond.
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Rakhshani, F., A. R. Ansari Moghadam, R. Alemi, and A. Moradi. "Knowledge, perceptions and prevention of malaria among women in Sistan va Baluchestan, Islamic Republic of Iran." Eastern Mediterranean Health Journal 9, no. 3 (September 1, 2021): 248–56. http://dx.doi.org/10.26719/2003.9.3.248.
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A questionnaire about malaria knowledge, beliefs and practices was given to a random sample of 2168 married women from rural and urban areas of Sistan va Baluchestan, Islamic Republic of Iran. The mean knowledge score of subjects was low at 5.5 [maximum 15.0]. Few respondents [37.6%] knew that malaria was an important disease in the area and only 58.4% knew that malaria was transmitted by mosquitoes. Most subjects [69.4%] never used a mosquito net. Only 49.9% of rural and 73.8% of urban residents would seek care for fever and chills from the local health centre. Community health workers [behvarz] were the main source of information [29.5%] for rural women; the role of physicians in education was minimal. Subsequent health education must be tailored to the educational needs of the target population in this area
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Maulana, Imam, Raisha Fathima, Haiyun Nisa, and Rina Suryani Oktari. "Islamic psycho-immunological approaches in increasing immunity during the COVID-19 pandemic." E3S Web of Conferences 340 (2022): 05009. http://dx.doi.org/10.1051/e3sconf/202234005009.
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The COVID-19 pandemic has a significant impact on mental health because it can increase the risk of panic, anxiety, and fear in society. New normal conditions with various limitations require people to be adaptive in order to cope with stressors that arise during the pandemic. This condition could interfere with mental health and adversely affect the body’s immunity. Stress, through the nervous system, functions to help individuals move actively. In individuals who experience stress, the sympathetic system will activate various organs of the body causing the increment of blood sugar, blood pressure, muscle activities and metabolism which can reduce the immunity of individuals. Besides that, various efforts have been made as a form of controlling the spread of infection such as the application of health protocols, the concept of Iman (Faith), Imun (Immune), Aman (Secure), and vaccination. In addition, there are other efforts done by the Islamic religious people that hold approaches in the form of beliefs and daily life rituals, namely the concept of Dua, Ikhtiar, Tawakkul, and Tawadhu in facing the COVID-19 pandemic disaster. This concept is related to the psychoneuroimmunology aspect which, if applied correctly, can have an impact in finding mental resilience.
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Bawazir, Mohammed Abdullah. "Persuasive Technology in The Islamic Perspective: The Principles and Strategies." International Journal on Perceptive and Cognitive Computing 5, no. 2 (December 15, 2019): 107–15. http://dx.doi.org/10.31436/ijpcc.v5i2.88.
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The employment of persuasive technology in education, computing, sales, health, and environment is dramatically increasing. Persuasive technology is powerful in changing the attitudes and behaviours of end users. This paper begins by presenting the ethics of persuasive technology which are relevant to Islamic values and beliefs, and how the concept of persuasion had been applied in Islam practices to influence people. It explores how persuasive technology and its design factors presented in FBM are related to the Islamic practices proven in the Quran and Hadith. Additionally, this paper discusses persuasive technology strategy tools and their activities from Islamic prospective. The paper also examines in depth how Islamic concepts improve the perception of persuasive technology as an interactive computing system which is able to modify attitudes and behaviours. Essentially, this paper also demonstrates how practices and principles of the design factors and strategy tools of persuasive technology have been identified and utilized in early Islamic age. Those principles and strategies are further analyzed from Quran verses and Hadith that are of particular relevance. The conceptual results claim that Islamic principles are a contemporary and universal religion that takes care of the persuasive technology aspects and view of the critically of persuasive technology to Muslim society
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Aiyub, Aiyub, Syarifah Rauzatul Jannah, Marthoenis Marthoenis, Asnawi Abdullah, and Hizir Sofyan. "Exploring Local Values and Beliefs to Develop School-based Mental Health Anti-Stigma: A Phenomenology Study." Open Access Macedonian Journal of Medical Sciences 10, B (September 30, 2022): 2327–36. http://dx.doi.org/10.3889/oamjms.2022.10509.
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BACKGROUND: Students in middle-income countries frequently experience stigma related to mental disorders (MDs). Those with MDs are stereotyped as incompetent, uncontrollable, uncooperative, and dangerous. Stereotypes are predominantly formed and disseminated due to culture and beliefs. Therefore, it is essential to investigate, comprehend, and apply the local values and beliefs to increase the effectiveness of school-based anti-stigma programs. AIM: This study aims to investigate the local values and beliefs related to mental health anti-stigma as early initiation of school-based anti-stigma development. METHODS: This is an exploratory phenomenological study. A total of 30 informants were interviewed personally or participated in focus group discussions. Content analysis was performed to identify related sub-themes and themes. RESULTS: This study identified seven themes and 15 sub-themes. The seventh theme included the importance of school-based anti-stigma, school-based anti-stigma approach, school-based anti-stigma method, media dissemination of school-based anti-stigma information, design of school-based anti-stigma information, the target group of school-based anti-stigma, and collaboration partners of school-based anti-stigma. CONCLUSION: Adolescents in middle school frequently experience stigma regarding their mental health from their peers. Using both Islamic and mental health approaches, integrating internal and external stakeholders, dispelling unfavorable misconceptions and stereotypes, encouraging students to understand and empathize with others, and reducing the harmful effects of mental health stigma were found to help reduce the stigma of mental illness.
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Chien, Siobhan. "Islamic beliefs on gamete donation: The impact on reproductive tourism in the Middle East and the United Kingdom." Clinical Ethics 15, no. 3 (May 25, 2020): 148–55. http://dx.doi.org/10.1177/1477750920927175.
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Approximately 15% of couples are affected by infertility worldwide. Subsequently, the use of assisted reproductive technologies is becoming increasingly popular, including the use of donor eggs, sperm and embryos. Despite ongoing ethical debate surrounding gamete donation, this is now a widely accepted practice in Western countries. Assisted reproductive technology is becoming more commonly utilised within the Muslim population; however, gamete donation remains a relatively controversial and taboo topic within this religion. Interestingly, there are significant differences in beliefs between Sunni and Shi’a Muslims. Whilst Sunni Islam absolutely forbids the use of third-party reproductive assistance, Shi’a Islam is somewhat more lenient towards this practice. Reproductive tourism has therefore become prevalent in Shi’a Middle Eastern countries that permit the use of donor gametes in assisted reproductive technologies; however, this continues to evoke a strong bioethical debate, particularly around sperm donation. With the increased influx of reproductive tourism, this is beginning to weaken the regional Sunni Islam ban on the use of donor technologies, questioning the morality of their current beliefs. Consideration of religious beliefs is also crucial for patient-centred care in UK patients treated by the National Health Service for fertility issues. Of note, there is a lack of non-Caucasian donors in the United Kingdom. Reproductive tourism is also becoming increasingly common in the United Kingdom and needs to be considered in terms of future patient management in delivering good obstetric care.
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Jomehri, Farhad, Mina Mojtabaei, and Maryam Hadadian. "Relationship of Religious Beliefs with General Health and Resilience in Students of Islamic Azad Universities in West Mazandaran Province." Singaporean Journal of Business , Economics and Management Studies 3, no. 2 (September 2014): 1–13. http://dx.doi.org/10.12816/0007334.
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Marashian, Fatemeh, and Elahe Esmaili. "Relationship Between Religious Beliefs of Students with Mental Health Disorders Among the Students of Islamic Azad University of Ahvaz." Procedia - Social and Behavioral Sciences 46 (2012): 1831–33. http://dx.doi.org/10.1016/j.sbspro.2012.05.387.
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Vasegh, Sasan. "Cognitive Therapy of Religious Depressed Patients: Common Concepts Between Christianity and Islam." Journal of Cognitive Psychotherapy 25, no. 3 (2011): 177–88. http://dx.doi.org/10.1891/0889-8391.25.3.177.
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The two most prevalent religions in the world are Christianity and Islam, each having more than one billion followers. It is well known that religious beliefs, including Christian and Islamic thoughts and beliefs, affect the feelings and behaviors of religious people. Many times, the psychopathological thoughts have religious contents. On the other hand, some studies have reported faster recovery of religious anxious and depressed patients by adding religious techniques, cognitions, and behaviors to the usual psychotherapy. This article discusses several religious thoughts and beliefs common to Christianity and Islam that the author has found useful in cognitive therapy of religious depressed patients and offers three case examples to illustrate how to use them. A set of such religious thoughts and concepts has important potential implications: more effective psychotherapy of religious Christian or Muslim patients, decreasing biases towards the patients from the other religion, and designing questionnaires and manuals for assessing the role of these thoughts in treatment or prevention of psychiatric disorders.
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Muda, Siti Mariam. "Researchers Journey in Conducting Interview on breastfeeding Experience Among Malay Mothers." INTERNATIONAL JOURNAL OF CARE SCHOLARS 1, no. 2 (July 31, 2018): 34–36. http://dx.doi.org/10.31436/ijcs.v1i2.85.
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In Malaysia, breastfeeding was dominantly practised among Malay whose deeply believe in Islam and any decision should abide by Islamic teachings. Existing literature appear to have limited evidence on Malay mothers’ interpretation and construction of this practice. The decision to breastfeed was believed to be influenced by social and cultural context. Therefore, in order to explore life experience of breastfeeding mothers on their beliefs related to religious and sociocultural, the qualitative study design was used. A minimal guidance of the phenomenological approach adopted as the methodological framework. Semi-structured interviews were carried out among 15 mothers whose were recruited from four Maternal and Child Health Clinic in Kuantan using purposive sampling. The experience of researchers thorough out their journey will be shared in terms of challenges; barriers and solution to overcome the concerned that exist while conducting in-depth interview session.
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Daheri, Mirzon, and Apri Ana Desi. "NILAI-NILAI PENDIDIKAN ISLAM DALAM PROTOKOL KESEHATAN DI MASA PANDEMI COVID-19." Ta'allum: Jurnal Pendidikan Islam 9, no. 2 (December 4, 2021): 241–71. http://dx.doi.org/10.21274/taalum.2021.9.2.241-271.
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Abstract: The existence of counter-religious beliefs in the health protocol has resulted in resistance to its implementation. In addition, there are also issues of negative impacts on health that have exploded on various social media. So it is important to examine the perspective of religion, especially Islam, on this health protocol. This research is a research library that uses content analysis as a technique in analyzing data. Primary data to be taken is the Decree of the Minister of Health of the Republic of Indonesia number HK.01.07 / Menkes / 382/2020 regarding health protocols. The results show that the health protocol is in line with the values of Islamic education, namely the values of aqidah, morals, worship and social values.
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Ziky, Mustapha, and Mohamed Tajeddine Elghabri. "Expectations of individuals regarding the Ijara Forward contract: the case of healthcare financing." Investment Management and Financial Innovations 19, no. 1 (January 4, 2022): 1–13. http://dx.doi.org/10.21511/imfi.19(1).2022.01.
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The health sector in Morocco is marked by many achievements, but also by large deficits, especially in terms of healthcare expenditures borne by individuals. With the introduction of Islamic banks (called participative banks) in Morocco, the study aims to determine the extent to which Ijara Forward, as an Islamic financial contract, is adapted to the expectations of Moroccans to finance their health expenditures.The study sample consisted of 200 individuals. The univariate and bivariate analyses are used to identify possible relationships between the study variables. In addition, this paper proposes a model that will predict the demand for Ijara Forward based on the logistic regression method. The results reveal that the financial characteristics of the Ijara Forward contract are in line with the financial expectations of Moroccan individuals. Furthermore, the cost of health services is the main factor that makes healthcare inaccessible. This factor influences the demand of Ijara Forward. In addition, this paper reveals that religious beliefs stimulate Ijara Forward’s demand and encourages people to pay a higher price for Ijara Forward.
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Casey, Samantha, Simon A. Moss, and Joanne Wicks. "Exploring the Accessibility of Child-Centered Play Therapy for Australian Muslim Children." Journal of Cross-Cultural Psychology 51, no. 3-4 (April 3, 2020): 241–59. http://dx.doi.org/10.1177/0022022120913117.
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The purpose of this study was to explore the accessibility of child-centered play therapy with Australian Muslim children. Eleven Australian Muslim parents participated in semi-structured interviews that explored three broad topics of play, counseling, and play therapy. Thematic analysis indicated that, despite several barriers to accessing counseling, child-centered play therapy may be accessible to this population. Specifically, several key insights emanated from the interviews. For example, Muslim adults tend to prefer Muslim health practitioners; however, when seeking a therapist to assist their child, these parents are not as concerned about the religious beliefs of health practitioners. In addition, despite cultural stigma against mental health services, Muslim parents invoke religious tenets to justify the importance of therapy. Furthermore, although play may be regarded as being indulgent in the Islamic community, Australian Muslim parents in this study appreciated the benefits of play to the development and progress of children and indicated the Islamic literature embrace play, especially before the age of 7 years. Implications for developing culturally responsive practice of play therapy and directions for future research are discussed.
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Ahmad, Waqas. "The Role of Islamic Microfinance in Poverty Alleviation: Evidence from Pakistan." Journal of Economic Impact 4, no. 1 (March 20, 2022): 39–49. http://dx.doi.org/10.52223/jei4012205.
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This study aims to develop and propose an Islamic microfinance model that can be used for poverty alleviation in Pakistan. Other than investigating poverty, other interrelated aspects were also considered in which entrepreneurship, conventional microfinance, and Islamic finance were included. Moreover, by moving beyond and further exploring, this research presents various uses of Islamic microfinance to reduce poverty. A set of primary data was collected through interviews to carry out this research. Initial findings of the study unveil that poverty exists concerning common perceptions such as lack of necessities, unemployment, poor health, and insufficient financial resources. However, child selling, unethical ways of earning such as begging, robbery, and incompetency of the skilled person were the findings representing poverty from totally different perspectives. Moreover, the studied results also reveal that few respondents were aware of the concept and use of conventional microfinance. Still, at the same time, all the respondents represented the forbiddance of interest. Findings also represent the unawareness about Islamic microfinance's concepts, practice, and importance. This research is helpful as it presents the idea and the use of Islamic microfinance for the impoverished people of Pakistan and how it can be a beneficial alternative for reducing poverty. Moreover, it also seeks the attention from the financial institutions in the Country that how the beliefs and expectations of poor people are important in reducing their poverty. The significance of this study broadens the scope of the neglected concept of Islamic finance generally and Islamic microfinance particularly.
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Rassool, Goolam Hussein. "Re-Examining the Anatomy of Islamic Psychotherapy and Counselling: Envisioned and Enacted Practices." Islamic Guidance and Counseling Journal 4, no. 2 (October 19, 2021): 133–43. http://dx.doi.org/10.25217/igcj.v4i2.1840.
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Islam is a major world religion and is considered one of the Abrahamic, monotheistic faiths, focusing on monotheistic beliefs. The population of Muslims is estimated to be over one billion people and it is a heterogeneous rather than homogeneous community. Muslim communities are made of different races, ethnic groups’ nationalities, and cultures across the globe and united by their common Islamic faith. There has been an exponential growth of Muslim communities in most countries of the West and Southern hemispheres. This growth has resulted in an increased prevalence of psychosocial and mental health problems leading to a demand for psychotherapeutic and mental health services. The increased mental health problems among the Muslim communities have brought new challenges to therapists to provide a non-Eurocentric therapy approach based on the worldview of their Muslim clients. It is argued that mainstream psychology has lost its ‘soul’ and is largely devoid of the psycho-spiritual concerns of its clients. The therapeutic interventions of mainstream therapies, based upon a mono-cultural perspective, are failing to meet the holistic needs of Muslims. Based on the increasing recognition of the need to provide holistic therapy, a new paradigm shift is needed in the development of Islamic psychotherapy and counselling.
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Falade, Bankole. "Religious and Traditional Belief Systems Coexist and Compete with Science for Cultural Authority in West Africa." Cultures of Science 2, no. 1 (March 2019): 9–22. http://dx.doi.org/10.1177/209660831900200102.
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This study examines the coexistence of science with Christian, Islamic and African religious beliefs and its implications for science communication. Using Moscovici's social representations theory and focusing on his accommodation hypothesis, the paper draws from experiences in mental health care, vaccination controversies and viral epidemics using case studies from West Africa. It also draws similarities from historical vaccination controversies around the world and the Zika virus epidemic in Brazil. The paper shows that Moscovici's accommodation hypothesis of cognitive polyphasia better explains the coexistence of science and religious belief, which can, however, be double-edged. It also shows that coexistence can lead to a positive cross-referral system, as in the case of mental health in Ghana; can have initial negative outcomes, as in vaccination campaigns in Nigeria and Cameroon; or can aid the spread and eventual containment of disease, as experienced during the Ebola virus disease epidemic in West Africa. Thus, while science remains a reference beacon in all controversies, its coexistence with religious belief can lead to an initial plunge in authority from which it eventually recovers. The choice of authority is also complicated by the dual role of some scientists as religious leaders and by previous untoward experiences with science, conspiracy theories and rumours about Western interventions in Africa.
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Mousavi, Seyyedeh Mahbouube, and Nooshin Naghsh. "Comparison of the Mechanical Effects of Silver Nanoparticles on Some Types of Organisms." Journal of Arak University Medical Sciences 24, no. 4 (October 1, 2021): 458–69. http://dx.doi.org/10.32598/jams.24.4.2372.8.
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Introduction: The main purpose of this study was to compare the metacognitive beliefs of people with hypochondriasis Covid 19 and normal people. Method: In this research, the causal-comparative method has been used. The statistical population of the study included all people with hypochondriasis disorder Covid 19 in Arak, based on this, 30 people from the population with this disorder and 30 people from the normal population were selected by available sampling method and based on Age and education were matched. Data were collected based on the short form of the 1997 Wells Metacognition Questionnaire (MCQ-30). Multivariate analysis of variance was used to analyze the data. Ethical considerations the present study has been registered with the code IR.IAU.ARAK.REC.1399.036 in the ethics committee of Islamic Azad University Arak branch. And defended in the form of a master's thesis in clinical psychology in September 2020. Before starting the study, informed consent form was obtained and the subjects could leave the study at any stage of the study if they wanted. Results: The results showed that there was a significant difference between metacognitive beliefs in patients with hypochondriasis covid 19 and normal individuals (P <0.001). These patients were significantly different from normal individuals in the components of positive beliefs about worry, negative beliefs about thought control, self-awareness, cognitive uncertainty, and the need to control thoughts. And in the components of positive beliefs about anxiety, negative beliefs. They got higher scores on controlling thoughts and cognitive self but on the components of cognitive uncertainty and the need to control thoughts compared to normal people. Conclusion: Hypochondriasis disorder causes many problems for the individual and the health system, so by recognizing the dysfunctional metacognitive beliefs of these patients, metacognitive therapy can be an effective treatment for this disorder.
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Fauk, Nelsensius Klau, Paul Russell Ward, Karen Hawke, and Lillian Mwanri. "Cultural and religious determinants of HIV transmission: A qualitative study with people living with HIV in Belu and Yogyakarta, Indonesia." PLOS ONE 16, no. 11 (November 15, 2021): e0257906. http://dx.doi.org/10.1371/journal.pone.0257906.
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As a part of a larger qualitative study to understand HIV-risk factors and impacts on people living with HIV (PLHIV) (52 women and 40 men) in Belu and Yogyakarta, Indonesia, this paper reports the influences of cultural practices and religious beliefs on sexual relationships and behaviours of participants as contributors for HIV transmission. This study was conducted from June to December 2020. Data collection was conducted using one-one-one in-depth interviews. Participants were recruited using the snowball sampling technique. Data analysis was guided by a qualitative data analysis framework. The findings showed that cultural practices in Belu related to the use of bride wealth, managing spousal disputes, marriage, and condom use, influenced spousal relationships and sexual behaviours or practices which contributed to HIV transmission. Javanese cultural practices and expectation of an ‘ideal wife’, Islamic religious beliefs about expected husband-wife relationships, forbidden premarital sex, and the participants’ individual interpretation of their religious beliefs about condom use spousal sexual relations, also influenced spousal sexual relations and behaviours, which supported HIV transmission among the participants. The findings indicate the need for HIV education programs that address cultural practices and religious beliefs for community members and population groups to enhance their understanding about HIV, condom use, and how cultural practices and religious beliefs play a role in HIV transmission. The findings also indicate the need for involvement of religious leaders in HIV education programs to bring insights to people and help them interpret their religious beliefs in health promoting ways. Future studies that explore different aspects of culture and religion which may contribute to HIV transmission are recommended.
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Nopa, Ika, and Pinta Pudiyanti Siregar. "ISLAMIC RELIGIOUS COPING STRATEGY FOR HEALTHCARE WORKER IN COVID-19 PANDEMIC: A LITERATURE REVIEW." International Journal of Islamic and Complementary Medicine 2, no. 2 (December 25, 2021): 81–90. http://dx.doi.org/10.55116/ijim.v1i1.23.
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On March 11, 2020, WHO announced that COVID-19 was a pandemic. Healthcare workers were directly exposed to the impacts and dangers of the COVID-19 pandemic. It is important to know effective stress coping for healthcare workers to provide maximum health services. Religiosity was commonly used by healthcare workers for coping strategic COVID-19 Pandemic Religious beliefs and practices have become a powerful coping strategy among nurses. Religion could be an element of resilience for healthcare workers and served as a protective factor. Religiosity will reduce cortisol level as a biomarker of stress. For Muslim healthcare workers, stress reduction can be done by praying, salat, reading, and listening to the Holy Qur’an. Studies show that the tahajud prayer significantly reduce stress and listening to Surah Al-Rahman was significantly reduce cortisol level. Facing the COVID-19 pandemic, hospitals with Muslim healthcare workers can provide time and facilities to pray and play the Holy Qur’an in to reduce work stress.
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Grace, Clare. "Nutrition-related health management in a Bangladeshi community." Proceedings of the Nutrition Society 70, no. 1 (December 14, 2010): 129–34. http://dx.doi.org/10.1017/s0029665110004003.
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The British Bangladeshi community is one of the youngest and fastest growing ethnic minority groups in the UK. Many report poor socio-economic and health profiles with the existence of substantial health inequalities, particularly in relation to type 2 diabetes. Although there is compelling evidence for the effectiveness of lifestyle interventions in the prevention of type 2 diabetes, there is little understanding of how best to tailor treatments to the needs of minority ethnic groups. Little is known about nutrition related lifestyle choices in the Bangladeshi community or the factors influencing such decisions. Only by exploring these factors will it be possible to design and tailor interventions appropriately. The Bangladeshi Initiative for the Prevention of Diabetes study explored lay beliefs and attitudes, religious teachings and professional perspectives in relation to diabetes prevention in the Bangladeshi community in Tower Hamlets, London. Contrary to the views of health professionals and previous research, poor knowledge was not the main barrier to healthy lifestyle choices. Rather the desire to comply with cultural norms, particularly those relating to hospitality, conflicted with efforts to implement healthy behaviours. Considerable support from Islamic teachings for diabetes prevention messages was provided by religious leaders, and faith may have an important role in supporting health promotion in this community. Some health professionals expressed outdated views on community attitudes and were concerned about their own limited cultural understanding. The potential for collaborative working between health educators and religious leaders should be explored further, and the cultural competence of health professionals addressed.
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Ahmad, Wafa ‘a Qasem. "Spiritual Care at The End Of Life: Western Views and Islamic Perspectives." International Journal of Human and Health Sciences (IJHHS) 2, no. 2 (March 15, 2018): 65. http://dx.doi.org/10.31344/ijhhs.v2i2.28.
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The concept of spiritual and religious care, as core components of palliative care for patients at end of life stages, has achieved significant organized applications and advances in modes of intervention and tools. The past two decades have witnessed waves of secularization with impacts of the concepts of spirituality and chaplaincy that diverged away from religion, more so in the UK and some European countries as compared to US applications. Spirituality became more generic and broad that revealed itself in helping and education of patients and families to earth and think of meaning and purpose of life, suffering death and dying. The issues of spirituality and religiosity in the Islamic culture, teachings and attitudes towards patient care at terminal stages of life, is distinguished by clarity and harmony in view of clarity of Muslim beliefs and interpretations concerning purpose, meaning and mission of human life on this earth, end-of-life care and the afterlife. This paper will address the contemporary western diverse concepts of spirituality, its relationship with religiosity in terminal patient care, and will elaborate on the holistic Islamic views and attitudes towards this stage of human life.International Journal of Human and Health Sciences Vol. 02 No. 02 April’18. Page : 65-70
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Rubin, Simon Shimshon, and Hend Yasien-Esmael. "Loss and Bereavement among Israel's Muslims: Acceptance of God's Will, Grief, and the Relationship to the Deceased." OMEGA - Journal of Death and Dying 49, no. 2 (October 2004): 149–62. http://dx.doi.org/10.2190/5unj-bnbf-6pvt-l4re.
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The manner in which people manage their grief and mourning for loved ones who have died is a window into a culture and people. The beliefs and practices of Muslim citizens in Israel stem from a cultural-religious world-view that organizes the public and private experience of loss and bereavement. Prolonged public expression of grief and ritualized mourning are discouraged in Islamic practice which places great value on the acceptance of God's or Allah's will with restraint and understanding. The distinction between the return to functioning following loss and the management of memories and attachments to the deceased are fundamental to the Two Track Model of Bereavement (Rubin, 1999). The distinction is also relevant to the analysis of Israeli Muslims' responses to loss. Following an introduction to Islamic attitudes to death and loss, a number of basic elements of response to loss are considered. The Islamic emphasis on acceptance and a return to functioning is clear cut. The myriad ways in which the memory of the deceased and the relationship to him or her is bound up with the life lived following death is an area that leaves significant room for individual variation.
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Darvishi, M., Z. Ghazi Vakili, and A. Mohammadi. "The Relationship Between Religious Beliefs and Mental Health in Students of Alborz University of Medical Sciences and Health Services and Karaj Islamic Azad University in 92-93." Alborz University Medical Journal 6, no. 2 (June 1, 2017): 145–52. http://dx.doi.org/10.18869/acadpub.aums.6.2.145.
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Alhadar, Sofyan, Lisda Van Gobel, Rukiah Nggilu, Yayan Sahi, and Sukirman H. Ali. "ANALISIA KEBIJAKAN PERMENKES NOMOR 6 TAHUN 2014 LARANGAN MONGUBINGO: PERSPPEKTIF TRADISI MASYARAKAT ADAT DI KABUPATEN GORONTALO." Publik: Jurnal Manajemen Sumber Daya Manusia, Administrasi dan Pelayanan Publik 9, no. 3 (August 24, 2022): 536–45. http://dx.doi.org/10.37606/publik.v9i3.436.
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This study aims to examine the prohibition of female circumcision involving the World Helth Organization (WHO) and the National Commission on Women. Where the organization gives legitimacy that female circumcision violates Human Rights. The methods used in this study are qualitative and descriptive research methods. For the location of the study was carried out in Gorontalo Regency. The results showed that the implementation of female circumcision in Gorontalo did not conflict with juridical law in terms of the procedure for implementing female circumcision as stated in the regulation of the Minister of Health of the Republic of Indonesia No. 6 of 2014. In addition, the factor that makes female circumcision mandatory for indigenous peoples in Gorontalo Regency, namely the belief that female circumcision ( Mongubingo) can suppress sexual desire, behavior, and sturdiness in maintaining Islamic law. now. Dnature this is the purpose of female circumcision is actually to regulate the order in religious values, customs and norms that apply to societya as well as the practice of beliefs and symbols of greatness of traditions oriented towards the Custom of serendikan syarak, syarak bersendikan kitabullah (ASQ).
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Vijayakumar, Lakshmi, and Sujit John. "Is Hinduism ambivalent about suicide?" International Journal of Social Psychiatry 64, no. 5 (May 22, 2018): 443–49. http://dx.doi.org/10.1177/0020764018777523.
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Background: Hinduism is one of the oldest religions in the world and has over 1.1 billion adherents comprising about 16% of the global population living mainly in India and Nepal. The stand of Hinduism on suicide has been ambiguous through the ages, on one hand, condemning general suicides, while condoning religious suicides on the other. This ambiguity is reflected in contemporary India and among the Indian diaspora. Aims: To examine the stand of Hinduism as a religion in the context of suicide. Method: A selected review of literature covering the major Hindu religious texts, cultural practices and suicide. Results: People who follow Hinduism have a suicide rate of about 21 per 100,000 population compared to the global average of 11.4. Hindu countries have higher rates of suicide compared to Islamic and Christian countries, but these rates are lower when compared to Atheist and Buddhist countries. This is reflected in the Indian diaspora as well with reports from Fiji, the Caribbean, Malaysia and the United Kingdom, indicating that suicide was disproportionately high among those of Indian origin. However, a strong faith in Hinduism acts as protective factor. The Hindu belief in karma fosters a sense of acceptance of the vicissitudes of life with equanimity, and the belief in the cycle of births and deaths renders suicide meaningless, as one’s soul continues after death. Their religious beliefs makes the Hindus tolerate and accept hardships and calamities stoically. Conclusion: In certain situations, the Hindu religion acts as a protective factor, whereas at other times, it may increase the risk of suicide. It is important to understand these different nuances in the Hindu religion in formulating a culturally appropriate suicide prevention strategy.
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van Rooij, F. B., F. van Balen, and J. M. A. Hermanns. "A review of Islamic Middle Eastern migrants: traditional and religious cultural beliefs about procreation in the context of infertility treatment." Journal of Reproductive and Infant Psychology 22, no. 4 (November 2004): 321–31. http://dx.doi.org/10.1080/02646830412331298369.
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Khan, Mushira, Karen Kobayashi, and Andre Smith. "Intergenerational Exchanges In Aging South Asian Muslim Families: An Intersectional Lifecourse Perspective." Innovation in Aging 5, Supplement_1 (December 1, 2021): 318–19. http://dx.doi.org/10.1093/geroni/igab046.1244.
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Abstract International migration flows are increasing at a rapid pace and are often accompanied by emergent global realities, (re)negotiation of identities and familial bonds, anticipated challenges, and unforeseen exigencies. Concomitantly, advances in public health have resulted in longer lives with an increasing proportion of the global population now 65 years and older. While these demographic shifts have received considerable research attention, little is known about aging South Asian Muslim families in the US and the ways in which they adjust and adapt to shifting social realities. To address this gap, this qualitative study explores the intersections of faith, culture, gender, age, and immigrant status, and how these seminal life course events shape intergenerational care and support exchanges in South Asian Muslim families. Building on findings from 30 in-depth narrative interviews with three generations of immigrant South Asian Muslim women, and using an intersectional lifecourse perspective, this study explores the (re)negotiation of familial bonds and the enactment of religious beliefs and practices such as those around filial expectations in a transnational Islamic context. It shows how, for the grandmothers, daughters, and granddaughters in the study, their Islamic faith was a part of both the public sphere and a collective ideology, as well as a deeply personal and intimate attachment that provided structure and continuity in their everyday lives. Finally, the implications of these findings in the broader context of Islamophobia and salient structural barriers to accessing available health and social support services for aging South Asian Muslim families are discussed.
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Tsianakas, Vicki, and Pranee Liamputtong. "Pregnancy, Prenatal Testing, and Abortion: A Perspective from Muslim Women in Australia." Australian Journal of Primary Health 7, no. 2 (2001): 15. http://dx.doi.org/10.1071/py01029.
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We examine the influence of Islam on women's perceptions of pregnancy, the use of prenatal testing, and abortion. It is based on an in-depth interview study on women's perceptions and experiences of prenatal testing conducted in Melbourne, Australia in 1999. It is clear that Islam has a marked influence on women's perceptions and practices relating to pregnancy, prenatal testing, and abortion. Pregnancy is encouraged and praised by Islam. Women who become mothers are seen as followers who spread Islam in the world. Islam encourages prenatal technology, which will not harm the individual's health and wellbeing. If the possibility exists that technology could have a harmful effect on the foetus, it is not acceptable. Islam in general, prohibits abortion. However, abortion is acceptable by Islam if the mother's health is endangered or the foetus has severe defects to the extent that it would be unable to function as a human being. Health care providers who work with women from Islamic background during their pregnancies need to be aware of women's religious beliefs so that a better understanding can be achieved, and hence culturally sensitive care can be provided. This might make the experience of pregnancy for Muslim women in their new homeland a more enjoyable one.