Displaying publications 41 - 60 of 68 in total

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  1. Hemmati R, Bidel Z, Nazarzadeh M, Valadi M, Berenji S, Erami E, et al.
    J Relig Health, 2019 Aug;58(4):1203-1216.
    PMID: 30350244 DOI: 10.1007/s10943-018-0722-z
    Although the association between religion/spirituality (R/S) and psychological outcomes is well established, current understanding of the association with cardiovascular disease remains limited. We sought to investigate the association between Islamic R/S and coronary heart disease (CHD), and place these findings in light of a meta-analysis. In this case-control study, 190 cases with non-fatal CHD were identified and individually matched with 383 hospital-based controls. R/S was measured by self-administered 102 items questionnaire. A tabular meta-analysis was performed of observational studies on R/S (high level versus low level) and CHD. In addition, a dose-response meta-analysis was conducted using generalized least-squares regression. Participants in the top quartile had decreased odds of CHD comparing to participants in the lowest quartile of religious belief (OR 0.20, 95% confidence interval (CI) 0.06-0.59), religious commitment (OR 0.36, CI 95% 0.13-0.99), religious emotions (OR 0.39, CI 95% 0.18-0.87), and total R/S score (OR 0.30, CI 95% 0.13-0.67). The meta-analysis study showed a significant relative risk of 0.88 (CI 95% 0.77-1.00) comparing individuals in high level versus low level of R/S. In dose-response meta-analysis, comparing people with no religious services attendance, the relative risks of CHD were 0.77 (CI 95% 0.65-0.91) for one times attendance and 0.27 (CI 95% 0.11-0.65) for five times attendance per month. R/S was associated with a significantly decreased risk of CHD. The possible causal nature of the observed associations warrants randomized clinical trial with large sample size.
  2. Tekke M, Watson PJ, Kayadibi S, Chen ZJ
    J Relig Health, 2020 Apr;59(2):891-904.
    PMID: 30120689 DOI: 10.1007/s10943-018-0690-3
    Amanah refers to the accountability of Muslims to their community. In Malaysian Muslim university students (N = 209), an Amanah Scale predicted a stronger sense of identity along with more adaptive religious and psychosocial functioning. Multiple regression analyses identified Accountability to Society as especially influential, but Accountability to Allah exhibited at least some problematic implications. Amanah mediated Identity linkages with some measures of religious and psychological adjustment, but also suppressed Identity relationships with greater self-knowledge and lower anxiety. These data confirmed the importance of communal commitments in Muslim mental health, suggested that accountability may have limited liabilities as well as more obvious psychosocial advantages, and identified possible complexities in the assessment of Accountability to Allah.
  3. Ganasegeran K, Abdulrahman SA, Al-Dubai SAR, Tham SW, Perumal M
    J Relig Health, 2020 Jun;59(3):1201-1216.
    PMID: 30406891 DOI: 10.1007/s10943-018-0730-z
    Evidence-based practices that rely upon pain relieving medications and interventional strategies for symptom alleviation in chronic pain survivors have shown modest benefits. The recent emphasis of spiritual care as a new dimension of treatment strategy incorporated within the biopsychosocial model has inspired new hopes to mediate mental and physical health for illness coping. This study aimed to explore the factors associated with spirituality needs among chronic pain patients in a general hospital in Malaysia. An analytical cross-sectional study was conducted among 117 chronic pain patients in a general hospital in Malaysia. Clinical features and assessments were evaluated by an experienced pain physician and retrieved from patient medical records. An interviewer-administered questionnaire that consisted of items on socio-demographics, the validated 19-items spiritual needs questionnaire and the visual analog scale was utilized. Multivariate linear regression analysis was conducted to identify the factors associated with spiritual needs in chronic pain patients. Patients had higher actively giving score as compared to other spirituality need domains. Central neuropathic pain (β = 1.691, p = 0.040) predicted existential. Renal problems (β = 5.061, p = 0.019) highly predicted religiosity; followed by head pain (β = 3.774, p = 0.036), central neuropathic pain (β = 2.730, p = 0.022), heart problems (β = 1.935, p = 0.041), income (β = 0.001, p = 0.003), living arrangement (β = - 3.045, p = 0.022), face (β = - 3.223, p = 0.005) and abdominal (β = - 4.745, p = 0.0001) pains. Predictors of inner peace include renal problems (β = 3.752, p = 0.021), shoulder pain (β = 1.436, p = 0.038) and pain duration (β = - 0.012, p = 0.027). Predictors of actively giving were renal problems (β = 3.803, p = 0.001), central neuropathic pain (β = 1.448, p = 0.017), heart problems (β = 1.004, p = 0.042), income (β = 0.001, p = 0.0001), age (β = - 0.046, p = 0.004) and abdominal pain (β = - 2.617, p = 0.0001). Chronic pain patients had higher actively giving score compared to other spirituality needs. Their spirituality needs were significantly influenced by pain type, duration and site, co-existing medical conditions and socio-demographics.
  4. Sham FM, Nazim AM, Mastor KA, Radzi AM
    J Relig Health, 2020 Aug;59(4):2096-2109.
    PMID: 31732845 DOI: 10.1007/s10943-019-00951-2
    In dealing with adolescents-at-risk who are involved in misconduct, the religious factor can be an effective approach. The objective of this research is to study the religious factor as a mediator in dealing with misconduct of adolescents-at-risk. This research is a survey study by design. The method used is quantitative through questionnaire using Likert scale. A study was done on 556 respondents comprising of adolescents within the range of ages 13 to 24 years. Factor analysis finds two main domains in misconduct of adolescents-at-risk, that is, family dysfunction and lack of religiosity. Mediation analysis is used to determine whether the religious factor may become the mediator for adolescent misconduct. Results of regression analysis show that the factor of family dysfunction contributes higher to the misconduct of adolescent-at-risk in comparison with the factor of religiosity. However, the issue of dysfunctional family itself is related with the lack of religiosity within family. A family which is concerned about religious education and practice will reduce the opportunity for adolescents to be involved in misconduct. Hence, to further empower the role of the religious factor in dealing with adolescents-at-risk, the family plays an important role in applying religious aspects in order for adolescents to be able to control themselves from any misconduct. Thus, results of mediation analysis show that 0.275 states the religious factor is a mediator for misconduct of adolescents-at-risk. This research will also focus on the relationship between lack of religiosity among adolescents, how it is related to dysfunctional family and how religiosity can be a mediator to reduce misconduct of adolescent-at-risk.
  5. Islam R, Ahmad R, Ghailan K, Hoque KE
    J Relig Health, 2020 Jun;59(3):1327-1343.
    PMID: 31134517 DOI: 10.1007/s10943-019-00832-8
    People with HIV/AIDS (PLWHA) commonly pose problems to their family as well as to society because of their vulnerable health and economic conditions. Contrarily, PLWHA encounter social discrimination and adverse realities while finding it difficult to continue in their jobs. These complex phenomena interact to push them into a low economic status. A microfinance program can hopefully assist poor patients to cope with the negative economic consequences of this disease. But the conventional market-oriented microfinance institutions show reluctance to serve this group of people due to the possibilities of having credit risk. In this paper, we propose an alternative microfinancing technique that can provide a better economic life of the PLWHA while absorbing the credit risks. A comprehensive model is designed using specific Islamic financial instruments in conjugation with household economic portfolio theory. Critical realism method was adopted to construct this model. We concluded that the application of Islamic microfinance can enhance income of HIV patients while reducing the productivity-loss. This model can be useful to the microfinance practitioners and policymakers for addressing a different market segment, diversifying products, and formulating policy.
  6. Wang W, Zhang J, Lew B
    J Relig Health, 2021 Dec;60(6):4537-4555.
    PMID: 34245434 DOI: 10.1007/s10943-021-01329-z
    This study examined the mediating effects of psychological strain (Strain Theory) as a possible explanation for the relationship between religiosity and suicidality among Chinese young adults. A questionnaire was administered that included the Religious Orientation-Revised Scale (RO-RS), Suicidal Behaviors Questionnaire-Revised (SBQ-R), and Psychological Strains Scale (PSS). Using cluster sampling, we recruited 13,250 college students across seven provinces in China. Both univariate and multivariate analyses were used to identify the main determinants of suicidality. We further explored the mediation effect of psychological strains on the relationship between religion and suicidality. We found that non-believers obtained the lowest PSS. Believers of Islam and other religions obtained higher RO-RS scores compared to non-religious participants. Psychological strain imposed a complete effect between religiosity and suicidality. A positive relationship between religion and suicidality was present among the participants of the study. Individuals who are affiliated with a religion are considered as a marginalized population in China, which may lead to psychological strains, further increasing the risk of suicidality.
  7. Hassan Z, Tnay JS, Sukardi Yososudarmo SM, Sabil S
    J Relig Health, 2021 Dec;60(6):4132-4150.
    PMID: 31902096 DOI: 10.1007/s10943-019-00971-y
    Workplace spirituality (WPS) has been associated with various benefits, including its potential to reduce work-family conflict. Previous studies have established that individual religiosity influences work-family enrichment. To date, there has been no reliable evidence on the relationship between WPS and work-to-family enrichment (WFE). Hence, the present research aimed to identify the relationship between the three components of WPS, namely inner life, meaningful work, and sense of community and WFE among employees of the public sector in Malaysia. In this study, data collection was conducted using questionnaires that were distributed to two public organizations, which managed to receive a total of 81% response rate. The results were in line with past studies, which indicated a significant and positive relationship between workplace spirituality dimensions (inner life, meaningful work, and sense of community) and WFE. The significant influence of the sense of community toward WFE is believed to be caused by the collectivist culture of Malaysians. Therefore, the aspect of community must be taken into consideration in order to increase work-family enrichment among employees, particularly in the context of religious and collectivist society.
  8. Saged AAG, Sa'ari CZ, Abdullah MB, Al-Rahmi WM, Ismail WM, Zain MIA, et al.
    J Relig Health, 2022 Feb;61(1):79-92.
    PMID: 34981449 DOI: 10.1007/s10943-021-01484-3
    Religiously integrated interventions for treating mental illnesses have proved effective. However, many studies have yet to adequately address the effects of Islamic religious-based rituals on mental health among Muslims. The present study investigated the impact of a purposefully designed Islamic religion-based intervention on reducing depression and anxiety disorders among Muslim patients using a randomised controlled trial design. A total of 62 Muslim patients (30 women and 32 men) were divided by gender into two groups, with each group assigned randomly to either treatment or control groups. The participants who received the Islamic-based intervention were compared to participants who received the control intervention. Taylor's (cite date) manifest anxiety scale and Steer and Beck's (cite the date) depression scale were used to examine the effects on depression and anxiety levels. ANCOVA results revealed that the Islamic intervention significantly reduced anxiety levels in women (d = 0.75) and depression levels in men (d = 0.80) compared to the typical care control groups.
  9. Achour M, Souici D, Bensaid B, Binti Ahmad Zaki N, Alnahari AAA
    J Relig Health, 2021 Dec;60(6):4579-4599.
    PMID: 34514548 DOI: 10.1007/s10943-021-01422-3
    The COVID-19 pandemic has been a global phenomenon defined by uncertainty, fear and grief which has resulted in record high levels of stress and anxiety in the first half of 2020. It also led to an increased interest in the study of the role of belief, religion, and spirituality as responses to coping with and responding to the pandemic throughout different societal domains. This study explores the impact of anxiety and stress caused by the pandemic on Muslim academics' subjective well-being. It also explores correlations between coping and spirituality by assessing Muslim academics' coping strategies in overcoming stress and anxiety. To this end, this study sampled 480 Muslim academics ages 25-60 years residing in Muslim countries. The findings show a negative yet significant correlation between anxiety and well-being while also showing a positive and significant correlation between coping strategies and subjective well-being. The research also points to the role of coping strategies in reducing anxiety and stress, the resulting improvements in well-being for Muslim academics, and the mediating effect of coping strategies between anxiety, stress, and well-being for Muslim academics.
  10. Wahab MA
    J Relig Health, 2022 Jan 04.
    PMID: 34981450 DOI: 10.1007/s10943-021-01485-2
    This paper discusses the relationship between spiritual and emotional intelligence and eternal happiness, from an Islamic perspective. In Islam, achieving spiritual intelligence first requires a close relationship with God-established, for example, through consistent purification of the soul, repentance, acts of worship, performing good deeds and avoiding evil. Through such action, the light of God-which comes with Divine guidance and the knowledge of truth-touches the hearts of believers, causing them to experience pure contentedness. This study takes a qualitative approach, using the NVivo text analysis tool to analyse texts from 43 references, comprising  31 journal articles and 12 books or chapters. The three most frequently used words were 'Islamic', 'spiritual' and 'happiness', while 'intelligence' was the fourteenth most-used. This finding highlights the fear of God due to the love of God as the highest obedience, as it is the purest and sincerest degree of worship (i.e. for God's sake completely). Spiritual intelligence trains the soul from its prone-to-evil state to become more angelic or serene, thereby increasing emotional intelligence. This will be reflected in a believer's attitude, emotion and behaviours aligning with the conduct commended in Islam, to whom God promises an afterlife of eternal happiness in Heaven. This paper draws on the Qur'an and Sunnah as well as prominent Islamic scholarship to support the Islamic concepts discussed, enriching our understanding and perspective on the Islamic concept of spiritual and emotional intelligence and its role in attaining eternal happiness in Islam. This study also highlights several key concepts pivotal to Islamic spiritual and emotional intelligence as pre-requisites for obtaining eternal happiness, therefore advancing current knowledge on the subject.
  11. Elkalmi RM, Jamshed SQ, Suhaimi AM
    J Relig Health, 2021 Aug;60(4):2411-2427.
    PMID: 33661436 DOI: 10.1007/s10943-021-01212-x
    Little is known about the impact of religion on vaccine receptivity in Malaysia. Improved vaccine uptake is positively reflected in the reduction of vaccine-preventable diseases. This study aimed to explore and compare the attitudes, religious beliefs, and familiarity regarding vaccination between the religious studies and science students. A survey-based cross-sectional study was conducted between a convenient sample of students (N = 300) of religious studies and applied sciences in Kuantan, Malaysia. A new, face- and content-validated questionnaire was used for data collection. A total of 206 students responded to the questionnaire, giving a response rate of 86.6%. Overall, participants demonstrated positive attitudes towards vaccination (n = 185, 89.9%). Only a minority of respondents expressed an opposition to vaccination (n = 21, 10.2%). Religious factors (permissibility) of vaccines (n = 12, 57.1%) and harm associated with the vaccine (n = 13, 61.9%) were the most common reasons for not supporting vaccination among the non-supporters. Most (n = 135, 65.5%) respondents agreed that vaccination is parallel with the Islamic concept of protecting life and preventing harm. Almost half of the respondents (n = 98, 47.6%) admit to declaring "Fatwa" to oblige parents to vaccinate their children. Religious beliefs and safety issues surrounding immunisation were reported as the major barriers for the support of immunisation. Well-designed programs are recommended to reshape the religious beliefs and convictions among students toward vaccination.
  12. Kalidasan V, Das KT
    J Relig Health, 2022 Jan 13.
    PMID: 35025007 DOI: 10.1007/s10943-022-01497-6
    The Human Genome Project (HGP) is a remarkable medical science breakthrough that enables the understanding of genetics and the intervention of human health. An individual's health is influenced by physical, emotional, social, intellectual, and religious factors. Among these, religious beliefs shape our thinking on cloning, stem cells, and gene editing, affecting healthcare decisions and the motivation for seeking treatment. Is the human genome sacred? Does editing it violate the idea that we're made in God's image or allow us to "play God"? Understanding the perspectives behind the fundamental religious doctrines of Islam, Christian, Hindu, and Buddhist on gene editing/therapy in somatic and germline cells would ensure a right balance between geneticists and theologians in providing the best healthcare while catering to individual beliefs.
  13. Zakaria N, Mat Akhir NS
    J Relig Health, 2019 Jun;58(3):926-936.
    PMID: 29110206 DOI: 10.1007/s10943-017-0516-8
    This article is a concept paper that reviewed the main principles of Islamic creed (aqīdah) related to counselling. Islamic creed has been regarded as the root of Islam; thus, it should be the fundamental composition of Islamic counselling. The objectives of this review are to demonstrate the relationship between counselling and Islamic creed and to establish a guideline for the practitioners of Islamic counselling when consulting with their clients in matters related to creed. The review was conducted by suggesting methods to incorporate Islamic creed into three stages of counselling process. The major references for this review were the verses in the Qurān, the Prophet Tradition (hadith) and literatures on Islamic counselling. This review revealed that there is a strong relationship between counselling and Islamic creed and there are six aspects of Islamic creed associated to counselling that should be observed by the Islamic counselling practitioners.
  14. Ahmad K, Ariffin MFM, Deraman F, Ariffin S, Abdullah M, Razzak MMA, et al.
    J Relig Health, 2018 Oct;57(5):1649-1663.
    PMID: 29075949 DOI: 10.1007/s10943-017-0507-9
    This study was conducted to identify and describe the patients' perceptions of Islamic medicine based on gender, age, marital, educational level and working status among the Malaysian Muslim population. A nationwide interviewer-administered questionnaire survey was conducted in 2013. An open-ended questionnaire pertaining to Islamic medicine was used to increase the probability of capturing maximum data. This survey implemented a multistage design, stratified by state, proportionate to the size of the state population and was representative of the Malaysian population. Post-survey classification of results was performed accordingly. Complex data analysis was carried out using SPSS 16.0. The discussion was identified and categorised into various sections. The paper concludes that Islamic medicine has a major influence in the Malaysian Muslim community compared to other alternatives. Further, its potential for growth and importance especially for treating spiritual ailments cannot be denied. The respondents indicated that two factors motivate Islamic medicine in Malaysia: (1) the Muslim community opts for alternative healing because of their dissatisfaction with conventional methods; (2) Islamic medicine focuses only on healing spiritual-related problems. The average perception of respondents is that the function of Islamic medicine in healing physical diseases is undervalued and that it is not suitable to replace the functions of modern health institutions.
  15. Zainuddin ZI
    J Relig Health, 2017 Oct;56(5):1605-1619.
    PMID: 26058599 DOI: 10.1007/s10943-015-0074-x
    This paper attempts to conceptualize Islamic spirituality in medical imaging that deals with the humanistic and technical dimensions. It begins with establishing an understanding concerning spirituality, an area that now accepted as part of patient-centred care. This is followed by discussions pertaining to Islamic spirituality, related to the practitioner, patient care and the practice. Possible avenues towards applying Islamic spirituality in medical imaging are proposed. It is hoped that the resultant harmonization between Islamic spirituality and the practice will trigger awareness and interests pertaining to the role of a Muslim practitioner in advocating and enhancing Islamic spirituality.
  16. Saged AAG, Mohd Yusoff MYZ, Abdul Latif F, Hilmi SM, Al-Rahmi WM, Al-Samman A, et al.
    J Relig Health, 2020 Aug;59(4):1824-1837.
    PMID: 29484510 DOI: 10.1007/s10943-018-0572-8
    This paper studies the effect of Quranic therapy on psychological diseases and spiritual diseases. The experiments have been conducted on a random sample with 121 patients from both genders. The procedures that have been followed were different sessions with the patients, who were given some verses from the Holy Quran to listen within a specific period of time. After that, each patient was given a remedy program. This study aimed to measure the effectiveness and responsiveness of patients to receive treatment through Quran. This study highlighted the employment of a quantitative research, which achieved its objective through validity and reliability. The results of the effectiveness factor came after ability and willingness and gave a result of 92.6% for those who support the contention that the Quran has a significant healing influence. Also, some of the patients who regularly attended Quranic therapy sessions have been successfully cured, 81.8% of the sample believe that Quranic therapy sessions support their health needs. This study has empirically proved that the sound of the Holy Quran is an effective treatment for those who suffer from spiritual and psychological issues. Folk medicine and other traditional methods of treatment are important field of study that require further investigation. The study also illustrates that it's highly important for patient to have confidence in his doctor or healer. Furthermore, our results show that the ability and willingness positively and significantly are related to the effectiveness and responsiveness, also effectiveness positively and significantly related to the responsiveness. Therefore, the patients satisfied to receive treatment through Quran and they have the ability and willingness to do so as they believe that Quran is an essential part of their life.
  17. Malek MM, Abdul Rahman NN, Hasan MS, Haji Abdullah L
    J Relig Health, 2018 Aug;57(4):1524-1537.
    PMID: 29417395 DOI: 10.1007/s10943-018-0575-5
    In end-of-life situation, the need for patient's preference comes into the picture with the intention of guiding physicians in the direction of patient care. Preference in medical directive is made by a person with full mental capacity outlining what actions should be taken for his health should he loses his competency. This is based on the reality of universal paradigm in medical practice that emphasises patient's autonomy. A specific directive is produced according to a patient's wish that might include some ethically and religiously controversial directives such as mercy killing, physician-assisted suicide, forgoing life-supporting treatments and do-not-resuscitate. In the future, patient autonomy is expected to become prevalent. The extent of patient autonomy has not been widely discussed among Muslim scholars. In Islam, there are certain considerations that must be adhered to.
  18. Tey SE, Park MS, Golden KJ
    J Relig Health, 2018 Dec;57(6):2050-2065.
    PMID: 28647911 DOI: 10.1007/s10943-017-0420-2
    Past research on healthy lifestyle behaviours has been primarily conducted within Western or Judeo-Christian contexts, while non-Western or Muslim contexts remain under-represented. This study examined predictors of healthy lifestyle behaviours (religiosity, goal-setting, impulse control, and subjective well-being) in Malaysian Muslims and explored the mechanisms underlying the relationship between religiosity and healthy lifestyle behaviours. Self-report survey responses from 183 healthy adults (M age = 28.63 years, 18-50 years) were analysed using regression and multiple mediation analyses. The results indicated that subjective well-being emerged as the strongest predictor, followed by goal-setting. Furthermore, subjective well-being and goal-setting mediated the religiosity-healthy lifestyle behaviour relationship. The findings provide guidance for future health-promoting interventions.
  19. Soleimani MA, Sharif SP, Yaghoobzadeh A, Yeoh KK, Panarello B
    J Relig Health, 2018 Apr;57(2):683-703.
    PMID: 29318435 DOI: 10.1007/s10943-017-0554-2
    Previous empirical studies have shown that both spiritual well-being (SWB) and death anxiety (DA) significantly affect the mental health of patients with acute diseases. In this regard, our paper contributes to the extant literature by scrutinizing the conditional relationship between SWB and DA as well as the various mechanisms underpinning such a relationship in patients with acute myocardial infraction (AMI). A descriptive, correlational methodology was utilized. Our main sample consisted of 300 patients with acute myocardial infraction who were hospitalized in a specialized medical institution in Iran throughout a two-month period (i.e. August-October 2015). Patients completed Spiritual Well-Being Scale (SWBS) and Templer's Death Anxiety Scale (TDAS). Even though our study showed that the relationship between SWB and DA in patients with AMI is non-significant, we found that (1) single patients with higher SWB have lower DA, (2) single patients with higher SWB as well as social support have significantly lower DA, and (3) for single men/men without social support, there is a negative relationship between SWB and DA. The relationship between SWB and DA is influenced by factors such as sex, marital status and social support. In addition, the specific nature of this relationship (i.e. strength and sign) is dependent upon the sociodemographic characteristics of patients as well as other contextual influences. Result revealed that although relationship between SWB and DA is non-significant, this is influenced by factors such as sex and social support. In addition, the specific nature of this relationship (i.e. strength and sign) is dependent upon the sociodemographic characteristics of patients as well as other contextual influences.
  20. Pahlevan Sharif S, Ong FS
    J Relig Health, 2019 Aug;58(4):1060-1071.
    PMID: 29511922 DOI: 10.1007/s10943-018-0587-1
    The purpose of this study was to investigate the relationship between spirituality with quality of life and stress of Malay Muslim breast cancer patients in Malaysia. In addition, the moderating role of education on this relationship was examined. Participants consisted of 145 conveniently selected Malay breast cancer patients. The results indicated that the more spiritual respondents reported a higher level of quality of life and lower level of stress. Moreover, education weakened the relationship between spirituality with quality of life and stress.
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