Relationships between Religious Struggles and Well-Being among a Multinational Muslim Sample: A Comparative Analysis (original) (raw)
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T his study tested the levels and consequences of positive religious coping among a multinational sample of Muslims. The sample consisted of 706 university students recruited in three Muslim countries: Israel/Palestine, Turkey and Malaysia. Participants' average age was 22.61, and 65% of them were females. This investigation applied a cross-sectional comparative methodology. Measures used: demographics, positive religious coping, satisfaction with life and depressive symptoms. The findings indicated that (a) participants reported high levels of positive religious coping usage, and Malaysians scored significantly higher in this regard than both Palestinians and Turks; (b) positive religious coping correlated positively with satisfaction with life but was not linked to depressive symptoms and (c) the magnitude of correlation between positive and satisfaction with life was significantly higher among Malaysians than among both Palestinians and Turks. The findings suggest that to understand the implications of positive religious coping for the health and well-being of Muslims, a detailed and nuanced analysis is needed.
Religiosity and subjective well-being in the Arab context
Mental Health, Religion & Culture, 2019
Within contemporary psychology of religion, there is increasing critical reflection on the history of the discipline and recognition of the inherent limitations of previous research. For example, the focus on Christian contexts and samples (Pargament, Exline, & Jones, 2013; Pargament, Mahoney, & Shafranske, 2013). Within psychology, one widely acknowledged limitation is that of the over-reliance on samples drawn entirely from Western, Educated, Industrialized, Rich, and Democratic ("WEIRD") societies (Henrich, Heine, & Norenzayan, 2010). In contrast, there has been comparatively little research on the psychology of other world faiths, as well as the non-religious. Gradually, this position is beginning to change with the employment of non-WEIRD samples. Within the psychology of religion, at the forefront of this change within the Islamic context has been work undertaken by Professor Ahmed M. Abdel-Khalek. The present volume, Religiosity and Subjective Well-being in the Arab Context is a themed collection that brings together a selection of some of the recently published work (from 2006 to 2018) of Abdel-Khalek. At this point it is worth noting a conflict of interest of this reviewer. As an author I have published one co-authored paper with Abdel-Khalek (Corry, Mallett, Lewis, & Abdel-Khalek, 2013). As a peer-reviewer, I have reviewed a large number of manuscript submissions by Abdel-Khalek. As Co-Editor of the journal Mental Health, Religion & Culture, I have made a number of editorial decisions related to manuscript submissions to the journal by Abdel-Khalek. Moreover, I was also involved in the discussions surrounding the appointment of Abdel-Khalek as Guest-Editor of a Special Issue of Mental Health, Religion & Culture (Abdel-Khalek, 2011). In detail, the book comprises of 31 chapters, of these, 26 chapters were previously published in a diverse range of peer-reviewed scientific periodicals, three were published as chapters in edited books, one chapter was an editorial for Mental Health, Religion & Culture, and one chapter was specifically written for the present book. In total, 29 of the chapters are based on empirical studies. The 31 chapters are classified into six-sections: Islam and Mental Health (two chapters); Psychometric Measures (nine chapters); Religiosity, Health, and Happiness (nine Chapters); Religiosity, Quality of Life, and Subjective Well-Being (two Chapters); Religiosity and Personality (three Chapters); and Religiosity, Subjective Well-being, and Psychopathology (six Chapters). The samples employed in the various studies are diverse and drawn from across the lifespan, and are comprised of children, adolescents, college students, middle-aged adults, elderly people, governmental employees, and retired workers. Moreover, these samples come from a variety of different Arab nationalities including Egypt, Kuwait, Lebanon, Saudi Arabia, Algeria, and Qatar. This timely collection provides a fitting celebration of Abdel-Khalek's significant and sustained contribution to the psychology of Islam within the Arabian context. For this reader, the opportunity provided by (re-)reading and subsequently reviewing a significant part of Abdel-Khalek's work, provided the opportunity to engage in some reflection on the main contributions of this body of work. Three points are worthy of note. First, the collection reaffirmed the importance of Abdel-Khalek's pioneering work has had within the empirical psychology of religion, and in particular, with a significance and sustained MENTAL HEALTH, RELIGION & CULTURE
The aim of present research was to investigate the relationship among religiosity, psychological distress and mental wellbeing. The current study was conducted on a purposive sample of undergraduates and graduates taken from University of Sargodha, Mianwali sub-campus and Chashma city (n = 100). The sample comprised of male (n = 50) and female (n = 50). In order to measure religiosity, psychological distress and mental wellbeing, English version of Centrality of Religiosity Scale (Huber & Huber, 2012), Kessler Psychological Distress Scale (Kessler et al., 2002), and The Warwick-Edinburgh Mental Well-being Scale (Tennant, Hiller, & Platt, 2007) were used respectively. Linear regression analysis portrayed that religiosity is significant positive predictor of mental wellbeing while religiosity appeared as a non-significant correlate of psychological distress. Data analysis also revealed that mental well-being is significant negative predictor of Psychological distress. Moreover, the analysis revealed that the mean scores for the females significantly higher on religiosity and psychological distress. While non-significant gender differences were found in mental wellbeing. Religiosity in relation with psychological distress and mental wellbeing among Muslims
This chapter, written by Mona Amer and myself, will appear in the Handbook of Arab American Psychology, Amer, M. and Awad, G., eds. (London and New York: Routledge). In this chapter we summarize the existing psychological literature on religion among Arab Americans and discuss both Christians and Muslims within that population. To better understand the diverse religious backgrounds of Arab Americans, readers are oriented to the most common Christian denominations and Muslim divisions. The role of religion in the lives of both Christian and Muslim Arab Americans is then presented, highlighting influences on ethnic identity, family life, traditions, and community organization. Further, empirical research tying religious constructs to acculturation and psychological wellbeing is presented. Finally, a case example is provided to illustrate the chapter contents, and the relevant literature is critiqued for gaps and limitations.
International Journal of Evaluation and Research in Education (IJERE), 2021
High demands of academic life and social changes caused relatively high prevalence of psychological distress among university students compared to the general population. The aim of this study was to determine the prevalence of psychological distress among university students and to examine the factors associated with them. This was cross sectional study involving 467 Bachelor degree students from various faculties in Universiti Teknologi MARA. Participants were assessed using the Brief Religious Coping Scale (Brief RCOPE), the Hatta Islamic Religiosity Index 1996 (HIRS96) and the Depression, Anxiety and Stress Scale (DASS 21). This study highlighted relatively high prevalence of depression, anxiety, and stress among the students of UiTM Shah Alam. We also found consistent significant association between negative religious coping with both anxiety and depressive symptoms. Consistent with the earlier studies done among Muslim samples, the positive religious coping is not significantly associated with better psychological outcomes although only small effect was observed towards the depressive symptoms.
Journal of Religion and Health, 2014
This study seeks to measure religiosity in an Islamic context and to assess its effects on the personal well-being of Muslims. The determinants of religiosity included under this research are prayer, beliefs, and worship. This research also attempts to examine the coping strategies Muslims use to deal with life problems and changes such as prayer, supplication, trust and reliance on God, remembrance of death, and concept of life after death. Today, many scales of religiosity are being put into use among Muslims. This study measures religiosity and its effects on the well-being of Muslim academicians. The researchers used 315 Muslim female of academic staff as respondents, working in Research Universities in the Klang Valley such as University of Malaya, National University and Putra University area of Kuala Lumpur, Malaysia. Their ages ranged from 30 to 60 years. The results of this study show that there exists a positive yet significant correlation between personal well-being and religiosity. The well-being also shows significant positive correlations with beliefs and worship and prayer.
Religiosity in relation with psychological distress and mental wellbeing among Muslims
The aim of present research was to investigate the relationship among religiosity, psychological distress and mental wellbeing. The current study was conducted on a purposive sample of undergraduates and graduates taken from University of Sargodha, Mianwali sub-campus and Chashma city (n = 100). The sample comprised of male (n = 50) and female (n = 50). In order to measure religiosity, psychological distress and mental wellbeing, English version of Centrality of Religiosity Scale (Huber & Huber, 2012), Kessler Psychological Distress Scale (Kessler et al., 2002), and The Warwick-Edinburgh Mental Well-being Scale (Tennant, Hiller, & Platt, 2007) were used respectively. Linear regression analysis portrayed that religiosity is significant positive predictor of mental wellbeing while religiosity appeared as a non-significant correlate of psychological distress. Data analysis also revealed that mental well-being is significant negative predictor of Psychological distress. Moreover, the analysis revealed that the mean scores for the females significantly higher on religiosity and psychological distress. While non-significant gender differences were found in mental wellbeing.
Mental Health, Religion & Culture, 2019
The reason for research on Muslim samples is the perceived weakness in existing measures of prosocial behaviours. The current study's three aims are: Developing a suitable prosociality scale, examining the links between religiosity, prosociality, anxiety, and satisfaction with life, and investigating the mediating roles of anxiety and prosociality on the link between religiosity and satisfaction with life. The sample consists of 678 Turkish Muslims, 428 females and 250 males, ranged from 14 to 56, with mean age of 31 (SD = 8,973). In the current study, the Individual Religion Inventory, the Turkish Prosociality Scale (TPS), the Satisfaction with Life Scale, and the Generalised Anxiety Scale are applied to the sample. Findings of the correlation matrix indicated positive correlations between religiosity, prosociality and satisfaction with life, and demonstrated that anxiety is related negatively to religiosity and life satisfaction. According to the path analysis, prosociality and anxiety mediate the link between religiosity and satisfaction with life.
This study seeks to measure religiosity in an Islamic context and to assess its effects on the personal well-being of Muslims. The determinants of religiosity included under this research are prayer, beliefs, and worship. This research also attempts to examine the coping strategies Muslims use to deal with life problems and changes such as prayer, supplication, trust and reliance on God, remembrance of death, and concept of life after death. Today, many scales of religiosity are being put into use among Muslims. This study measures religiosity and its effects on the well-being of Muslim academicians. The researchers used 315 Muslim female of academic staff as respondents, working in Research Universities in the Klang Valley such as University of Malaya, National University and Putra University area of Kuala Lumpur, Malaysia. Their ages ranged from 30 to 60 years. The results of this study show that there exists a positive yet significant correlation between personal well-being and religiosity. The well-being also shows significant positive correlations with beliefs and worship and prayer.
Association Between Religiosity and Happiness Among a Group of Muslim Undergraduate Students
Journal of Religion and Health, 2011
Association between religiosity and happiness in patients with chronic kidney disease on hemodialysis Associação entre religiosidade e felicidade em pacientes com doença renal crônica em hemodiálise Objetivos: Religiosidade/espiritualidade (R/E) parecem ser fatores relevantes na adaptação a doenças crônicas, mas faltam estudos nessa área envolvendo pacientes com doença renal crônica (DRC). O presente estudo teve como objetivo investigar a associação entre R/E e felicidade em pacientes com DRC em hemodiálise e se o senso de coerência (SC) faz a mediação dessa possível associação. Métodos: Estudo transversal realizado em dois centros de terapia renal substitutiva no Brasil com 161 adultos em hemodiálise. Regressões lineares foram utilizadas para avaliar a associação entre R/E (variável preditora medida pelo Índice de Religiosidade de Duke-DUREL) e felicidade (variável de desfecho), ajustadas para variáveis sociodemográficas, clínicas e algumas variáveis laboratoriais. Posteriormente, o SC foi acrescentado ao modelo para testar seu possível efeito mediador. Resultados: A maioria dos pacientes (91,20%) relatou alguma afiliação religiosa. Religiosidade Privada (RP) (β = 0,53; IC 95% = 0,01 a 1,06) e Religiosidade Intrínseca (RI) (β = 0,48; IC 95% = 0,18 a 0,79) e SC (β = 0,11; IC 95% =-0,09 a 0,15) foram correlacionadas a níveis mais elevados de felicidade após controle para variáveis clínicas e sociodemográficas. Quando SC foi incluído no modelo, IR (β = 0.34; 95% IC = 0.07 a 0.60) and SC (β = 0.11; 95% IC = 0.08 a 0.14) continuaram se correlacionando significativamente com felicidade. Nenhuma variável clínica ou sociodemográfica apresentou correlação com felicidade. Conclusões: Os pacientes em hemodiálise apresentaram altos níveis de R/E, que por sua vez foi correlacionada com elevados níveis de felicidade. As variáveis clínicas e sociodemográficas não exibiram correlação com a felicidade dos pacientes. Variáveis psicossociais como R/E e SC são possíveis alvos para intervenções destinadas a promover a melhora da qualidade de sobrevida dos pacientes com DRC. Resumo Objectives: Religiosity/spirituality (R/S) seems to be a relevant factor in chronic diseases adaptation, but there is a lack of studies involving chronic kidney disease (CKD). This study aimed to investigate the association between R/S and happiness among CKD patients on hemodialysis and whether Sense of Coherence (SC) mediates this possible association. Methods: This was a cross-sectional study in two renal replacement therapy centers in Brazil, involving 161 adults on hemodialysis. Linear regressions were performed to evaluate the association between R/S (predicting variable measured with Duke Religious Index-DU-REL) and happiness (outcome variable), adjusted for sociodemographic, clinical, and some laboratory variables. Later, SC was added to the model to test the possible mediating effect. Results: Most patients (91.20%) reported some religious affiliation. Private Religiosity (PR) (β = 0.53; 95% CI = 0.01 a 1.06), Intrinsic Religiosity (IR) (β = 0.48; 95% CI = 0.18 a 0.79), and SC (β = 0.11; 95% CI =-0.09 a 0.15) correlated with higher levels of happiness, controlling for clinical and sociodemographic variables. When SC was included in the model, IR (β = 0.34; 95% CI = 0.07 to 0.60) and SC (β = 0.11; 95% CI = 0.08 to 0.14) remained significantly. No clinical or sociodemographic variable correlated with happiness. Conclusions: Patients on hemodialysis showed high levels of R/S, which correlated with higher happiness levels. Clinical and sociodemographic variables were not correlated with patients' happiness. Psychosocial variables such as R/S and SC are potential key targets for interventions to promote better survival quality among CKD patients.