Suicide is an important public health problem for adolescents, and it is essential to increase our knowledge concerning the etiology of suicide among adolescent students. Therefore, this study was designed to examine the associations between hopelessness, depression, spirituality, and suicidal behavior, and to examine spirituality as a moderator between hopelessness, depression, and suicidal behavior among 1376 Malaysian adolescent students. The participants completed measures of depression, hopelessness, daily spiritual experience, and suicidal behavior. Structural equation modeling indicated that adolescent students high in hopelessness and depression, but also high in spirituality, had less suicidal behavior than others. These findings reinforce the importance of spirituality as a protective factor against hopelessness, depression, and suicidal behavior among Malaysian adolescent students.
Spiritual intelligence is an emerging term that is widely discussed and accepted as one of the main components that addresses and solves many life problems. Nonetheless there is no specific study being done to synthesize the spiritual intelligence themes from Western and Islamic philosophical perspectives. This research aimed to identify common spiritual intelligence themes from these two perspectives and elucidated its contents by the view of two well-known Islamic scholars; al-Ghazali and Hasan Langgulung. Seven spiritual intelligence themes were identified through thematic analysis; meaning/purpose of life, consciousness, transcendence, spiritual resources, self-determination, reflection-soul purification and spiritual coping with obstacles. These findings will be the groundwork for centered theory of spiritual intelligence themes that synthesize the Islamic and Western philosophical perspectives. It is hoped that this study will contribute significantly to the development of valid and reliable spiritual intelligence themes beyond the social and cultural boundaries.
The purpose of the present study was to examine the relationship among spiritual intelligence, spiritual well-being and death anxiety among Iranian veterans. In this predictive correlational study, 211 veterans completed King and DeCicco's Spiritual Intelligence Scale, Paloutzian and Ellison's Spiritual Well-being Scale and Templer's Death Anxiety Scale-Extended. After confirming the reliability of the constructs using intra-class correlation coefficient, partial least squares structural equation modeling method was utilized to assess the impact of spiritual well-being and spiritual intelligence on death anxiety. This study found a significant positive relationship between spiritual intelligence and death anxiety after controlling for the effects of age, education level and disability. However, there was a significant negative relationship between spiritual well-being and death anxiety among Iranian veterans. Negative relationships were found between spiritual well-being and death anxiety among Iranian veterans. However, spiritual intelligence had a positive impact on death anxiety.
The purpose of this study was to assess the psychometric properties of the Persian version of Spiritual Well-Being Scale (SWBS) in patients with acute myocardial infarction. A multisite, cross-sectional survey was employed to determine the instrument's reliability (Cronbach's α and construct reliability) and validity (face, content, and construct). Using systematic sampling of adult outpatients at primary care clinic sites in the Qazvin City, Iran (N = 300), it was found that the Cronbach's alpha and construct reliability of both factors associated with the SWBS were above 0.7. The construct validity of the scale was determined using exploratory factor analysis. The findings supported two factors: relation with God and relation with life. Further investigation through confirmatory factor analysis (eigenvalues of greater than one) confirmed a third factor construct associated with the SWBS. A total of 50.65 % of the variance were explained by these three factors. The overall findings of the study demonstrated that the SWBS is a valid and reliable instrument that has potential utility in future research and clinical practice settings.
The increasing evidence that spirituality is a critical component for promoting health and well-being has made spirituality more significant to nursing practice. However, although nurses' perceptions of spirituality have been studied in western countries, there has been little research on this topic in Southeast Asian countries where religions other than Christianity predominate. This study explores Malaysian nurses' perceptions of spirituality and spiritual care and examines associations between socio-demographics and their perceptions. The Malaysian Nurse Forum Facebook closed group was used for data collection with 208 completed the online survey. The participants considered that spirituality is a fundamental aspect of nursing. Nonetheless, half of the respondents were uncertain regarding the use of the spiritual dimension for individuals with no religious affiliation. Significant differences were found between educational levels in mean scores for spirituality and spiritual care. There was also a positive relationship between perception of spirituality and spiritual care among the respondents. Despite the positive perceptions of nurses of spirituality in nursing care, the vast majority of nurses felt that they required more education and training relating to spiritual aspects of care, delivered within the appropriate cultural context.
This study aimed to determine the factor structure of the spiritual well-being among a sample of the Iranian veterans. In this methodological research, 211 male veterans of Iran-Iraq warfare completed the Paloutzian and Ellison spiritual well-being scale. Maximum likelihood (ML) with oblique rotation was used to assess domain structure of the spiritual well-being. The construct validity of the scale was assessed using confirmatory factor analysis (CFA), convergent validity, and discriminant validity. Reliability was evaluated with Cronbach's alpha, Theta (θ), and McDonald Omega (Ω) coefficients, intra-class correlation coefficient (ICC), and construct reliability (CR). Results of ML and CFA suggested three factors which were labeled "relationship with God," "belief in fate and destiny," and "life optimism." The ICC, coefficients of the internal consistency, and CR were >.7 for the factors of the scale. Convergent validity and discriminant validity did not fulfill the requirements. The Persian version of spiritual well-being scale demonstrated suitable validity and reliability among the veterans of Iran-Iraq warfare.
The present study aimed to explore the use of meaning-making coping mechanisms (existential, spiritual and religious coping) among ethnic Malay cancer patients in Malaysia and to investigate the impact of culture on their choice of coping methods. Twenty-nine participants with various kinds of cancer were interviewed. Four kinds of coping resources emerged from analyses of the interview transcripts: (1) relying on transcendent power, (2) supernatural or mystical beliefs, (3) finding oneself in relationships with others and (4) nature. In this article, the two first resources are in focus. The present findings suggest that Malay culture, which is imbued with Islamic belief, strongly influences cancer patients' coping methods and ways of looking at their experience of being cancer patients.
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.
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.
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.
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.
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.
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.
In 1961, the Journal of Religion and Health (JORH) commenced publishing articles that examined modern religious and spiritual philosophy in relation to psychology and health. The year 2021 marked the 60th anniversary of the founding of JORH. This research paper retrospectively analyses the journal's content. It provides insight into JORH's publication trends, citation records, prominent themes, authors' collaboration and its aggregate contribution to the field of religion and health. Over time, the number of publications, citations and downloads of JORH articles have substantially increased, as has the journals prominence and diverse contributions to the study of religion, spirituality and health.
This study examined the psychometric properties of the Spiritual Coping Strategies Scale-Chinese version (SCSS-C) in Taiwanese adults. A convenience sample of 232 participants in Taiwan completed an online survey, and 45 of the 232 participants completed the SCSS-C again over a 2 week interval. The content validity index of the SCSS-C was 0.97. Parallel analysis and exploratory factor analysis results revealed two factors (religious coping and non-religious coping). The internal consistency of the SCSS-C was satisfactory (α = 0.88 to 0.92). Test-retest reliability was satisfactory (r = 0.68 to 0.89). The psychometric properties of the SCSS-C were found to be acceptable for use in Taiwanese adults.
This study reported the differences in factor structure of the Spiritual Well-Being Scale (SWBS) among Jordanian Arab and Malaysian Muslim participants and further examined its validity and reliability. A convenience sample of 553 Jordanian Arab and 183 Malaysian Malay Muslim university students was recruited from governmental universities in northern Jordan. The findings of this study revealed that this scale consists of two factors for the Jordanian Arab group, representing the "Religious Well-Being" and the "Existential Well-Being" subscales, and consists of three factors for the Malaysian group, representing the "Affiliation/Meaning and Purpose," "Positive Existential Well-Being/God Caring and Love," and "Alienation/Despair" subscales. In conclusion, the factor structure of the SWBS for both groups in this study was psychometrically sound with evidence of acceptable to good validity and reliability. Furthermore, this study supported the multidimensional nature of the SWBS and the earlier notion that ethnicity shapes responses to this scale.
The keynote addresses the topic of “Health as a domain of family well-being” to provide an overarching perspective to the conference’s theme, “Health intervention towards community wellness”. “Well-being” is taken as the big-ger focus of living a healthy life, and “health” as one of several domains towards achieving well-being. The WHO definition (1948) links health explicitly to well-being. Well-being can be viewed from 2 perspectives (i) Objective well-being (basic human needs, e.g. food, shelter, health). (ii) Subjective well-being, (self-perception of well-being, e.g. satisfaction with life). The National Population and Family Development Board (LPPKN), Malaysia, conducts surveys to measure the Family Well-being Index. In this index, family well-being has eight domains: health, family relationships, economy, family and community, safety, housing and environment, religion/spirituality, and use of communication technology. The health domain measures health level, health practice and stress management. Two surveys have been conducted, i.e. in 2011 and 2016, and the third one is currently ongoing. The Family Well-being Index is a figure between 0 and 10. In 2011, the national Family Well-being Index was 7.55, and in 2016 it was 7.33. Both scores were in the range of moderate level.
This narrative review present and critically appraise the evidence of psychosocial interventions in enhancing post- traumatic growth (PTG) and spirituality in cancer patients and survivors. A comprehensive search of published En- glish language literatures which include both quantitative and qualitative studies was conducted via Google Scholar, PubMed, Medline, PsycINFO, EMBASE, Cochrane Library, Scopus and Web of Science up to September 2018. Out of an initial 17,000 articles, 10 studies were finally included in the review. There were three randomized controlled trials, two non-randomized comparison trials, three time series/pre and post-intervention designs, one mixed design study and one qualitative study which demonstrated psychosocial interventions enhanced PTG and spirituality in cancer patients and survivors. We concluded mindfulness-based interventions may be promising to enhance PTG and spirituality in cancer patients and survivors. On the contrary, evidence for psycho-spiritual therapy, cancer sup- port group, health behavioural change intervention and individual psychotherapy were lacking and poor.
Introduction: Heart failure (HF) prevalence is increasing in Malaysia and brings about significant poor outcomes especially on the patients’ wellbeing. Despite the devastating physical symptoms of HF experienced by patients, other social consequences on patients are often not discussed by their health care professionals. Hence, this qual- itative study aims to explore and understand the quality of life (QOL) for patients in Malaysia of various ethnicity who have been diagnosed with heart failure. Methods: Nineteen (n = 19) patients with recurrent HF were recruited via purposive sampling. One-to-one semi-structured interviews were conducted after patients’ informed consent was obtained. The aforementioned sessions were audio-recorded and transcribed verbatim. Finally, the transcribed data was analysed through Braun and Clarke’s framework for thematic analysis. Results: The findings revealed that Malaysians with HF reported either positive or negative experiences related with QOL which had an effect on their well-being. Four main themes emerged included physical, psychological, social, and spirituality. Interestingly, cul- tural and beliefs consideration were important to understand these QOL themes of HF patients as a whole, especially in Malaysia’s multi-ethnic communities. Conclusion: Informants were able to give vivid descriptions of living with HF experiences and the way it affected their QOL due to the disruptive and uncertain nature of HF in four major themes. However, the individual themes of QOL in HF patients need to be comprehended in detail including the local cultural perspectives, particularly by health professionals who deal with HF patients of minority ethnicities, in order to improve treatment and health outcomes.
Introduction: Measuring the competence of nurses in spiritual care and their ability to provide spiritual care is im- portant and check the validity and reliability of the instrument is recommended in the literature. Thus, the aim of this study was to validate the translation of the spiritual care competence (SCC) scale to the Malay language version. Methods: Data were collected from staff nurses at the hospital Universiti Sains Malaysia. A total of 270 nurses par- ticipated in the study (female: 92.6%, male: 7.4%), with the mean age of 35 years (SD = 8.4). Spiritual care compe- tence was assessed with the 27-item SCC-M. Standard forward–backward translation was performed to translate the English version of the SCC into the Malay version (SCC-M). All the participants completed the SCC-M. Results: The initial measurement models tested (6-factor models) did not result in a good fit to the data. Subsequent investigation of the confirmatory factor analysis (CFA) results recommended some modifications, including adding correlations between the item residuals within the same latent variable. These modifications resulted in acceptable fit indices for the 6-factor model (RMSEA = .050, CFI = .900, TLI = .885, SRMR = .065). The final measurement models comprised all 27 SCC-M items, which had significant factor loadings of more than .40. The composite reliability was .696-.853 for 6-factors model. These results suggest that the subscales in 6-factor SCC-M model are unique, the factors do not overlap much, and each factor explains different variance than the other factors. Conclusions: The translated version of the SCC-M was valid and reliable for assessing the level of spiritual care competence among hospital nurses in Malaysia.