The Effect of Istighfar on State and Trait Anxiety (original) (raw)
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Religious coping and anxiety in students of Mazandaran university of medical sciences 1999-2000
Persian Abstract Author(s): H Âzimi , M Zarghami Study Type: Research(Original) | Article abstract: Background and purpose: Çoping is a way of thinking and behaving accordingly, which helps to reduce stress effects and the caused emotions. Religious coping is expressed as benefit from religious beliefs and concepts, in order to cope with problems of the life. Çomplexity of life in the recent century and adaptation to inappropriate, occuring, causes disorders, of which, anxiety is the most prevalent one. Materials and methods: This research was done in descriptive method. The aim of this study was to determine the religious coping and the rate of anxiety, presence or absence of correlation between these two variables in students. 316 samples were collected through stratified random sampling method. Questionnair containing 15 questions, Spiel Berger (overt and covert) anxiety test contatining 40 items and religious coping inventory comprising 31 items were filled. Çollected data were ...
The Effects of IItikaf on State-Trait Anger, Intrinsic Religiousness, and Subjective Well-Being
Itikaf (seclusion in a mosque) is prayer maintained with deep hunger during Ramadan, the month of fasting. Hunger has a positive psychological impact on people. The purpose of this study is to investigate the effect of itikaf on spirituality and mental health by examining its effects on anger control and subjective well-being. This experimenal study investigates the effects and changes on trait anger, intrinsic religiousness, and subjective well-being during the period of itikaf on healthy adults practicing itikaf worship. While a statistically significant difference exists between the State-Trait Anger Expression Inventory and Subjective Well-Being Inventory scores collected before and after the itikaf (p < 0.05), no statistically significant difference has been found for the scores from the Intrinsic Religiousness Scale before and after the itikaf (p > 0.05). At the end of itikaf, anger-control scores were observed to increase as anger scores decreased. A significant difference has been observed in the Subjective Well-Being Inventory and State-Trait Anger Expression Inventory posttests in terms of the duration of the fast. Itikaf has been found to have positive psychological effects due to being an intensive worship program. Keywords Itikaf, Subjective well-being • Intrinsic religiousness • State-trait anger expression Öz Itikaf (camide yapılan bir tür inziva) Ramazan ayında oruç ayı boyunca derin bir açlıkla sürdürülen bir ibadet biçimidir. Açlığın insanlar üzerinde olumlu bir psikolojik etkisi vardır. Bu çalışmanın amacı, itikafın maneviyat ve ruh sağlığı üzerindeki etkisini, öfke kontrolü ve öznel iyi oluş üzerine olan etkilerini inceleyerek araştırmaktır. Bu deneysel araştırma, itikaf ibadetlerini yapan sağlıklı yetişkinlerde, itikaf sürecinin sürekli öfke, içsel dindarlık ve öznel iyi oluş düzeyleri üzerindeki etkilerini incelemektir. İtikaftan önce ve sonra alınan Durumluk-Sürekli Öfke Dışavurumu Envanteri ve Öznel İyi Olma Ölçeği puanları arasında istatistiksel olarak anlamlı bir fark bulunurken (p <0.05), İçsel Dindarlık Ölçeğinden alınan itikaf öncesi ve sonrası puanları arasında istatistiksel olarak anlamlı bir fark bulunmamıştır (p> 0.05). İtikafın sonunda öfke puanlarının azaldığı, öfke kontrol puanlarının arttığı gözlenmiştir. Öznel İyi Oluş Envanteri ve Durumluk-Sürekli Öfke Dışa vurumu Envanteri son testlerinde, oruç süresi açısından anlamlı bir fark bulunmuştur. Itikaf’ın yoğun bir ibadet programı olması nedeniyle olumlu psikolojik etkileri olduğu değerlendirilmektedir. Anahtar Kelimeler İtikaf • Öznel iyi oluş • İçsel dindarlık • Durumluk-sürekli öfke dışa vurumu
Religious and Spiritual Coping Used by Student in Dealing with Stress and Anxiety
World Health Organization (WHO) has described the meaning of total well-being as balanced and functioning of human faculty encompassing physical, social, emotional, intellectual and spiritual. Student sometime forget this important fact, thus they neglect some of the important elements of wellbeing. Most students can handle the transition to college easily using various coping mechanisms. There are many productive ways that have been suggested as coping strategies for students. This paper seeks to review how spiritual and religious coping strategies are used by Muslim 'Tahfiz' students in dealing with their academic and personal issues. The research used DASS and MRPI questionnaire to measure stress and anxiety level as well as religious and spiritual coping strategies. The results indicated that the student shows mild to low stress and anxiety level with high religious personality.
The present study is designed to compare two different types of meditations ie Mindfulness meditation (MBSRP) and Sufi meditation(SM) in the treatment of neurotic anxiety among the female population, comprised of 200 participants upon whom Hamilton Anxiety Scale was administered. Based on their scores on HAS two groups of subjects each comprising of 50 subjects with high anxiety and 50 with low anxiety scores (N=100) were retained in the final study. Each group was further bifurcated resulting into four subgroups wherein, 25 (n=25) subjects derived from the high anxiety group (n=50) were randomly assigned to SM while remaining 25(n=25) subjects having high anxiety randomly assigned to MM group. The same procedure was adopted with low anxiety group. After completing the prescribed meditation Pre and Posttest measures on HAS for both groups were analyzed statistically through SPSS. The results show that MM group has higher mean on HAS as compared to SM group. The mean difference is 18.88 which is statistically significant at p< .001. Results accordingly depict SM as more effective in lowering anxiety, apparently because it matches the belief system of the Muslim population, providing a new avenue for future research.
Asian Social Science, 2013
Generalized Anxiety Disorder is categorized as psychiatry neurosis. Until today, there are no dominant factors that have been identified in influencing this disease to occur among university students. Problems in education, family, social and many others are some of the issues which result continous anxiety to these university students. This also gives negative psychological and physical effects. Although the treatment from the West manages to cure this illness, this gives negative side effects. From the Islamic point of view, anxiety disorder is seen as a spiritual disease. There is no specific treatment in curing this disease. However, with the practice of Qur'anic verses, Sunnah and also the practice of various ulama' in the past, this illness can be coped through Islamic psychotherapy, which is one of the alternatives or complimentary ways to the existing treatment. The study uses the qualitative and quantitative research methods. The findings show that intervention through Islamic psychotherapy method gives positive reactions and this helps to reduce Generalized Anxiety Disorder among the university students.
2019
Background: Students who will face an exam experiencing various psychological conditions that can cause students to become anxious. This anxiety can be due to demands from parents, school, social, even the perceptions of the students themselves related to information that has been received in preparing themselves for the exam. One of the actions that can be taken to reduce student anxiety is the therapy of Spiritual Emotional Freedom Technique (SEFT). Objectives: The purpose of this study was the Effect of SEFT Therapy ( Spiritual Emotional Freedom Technique ) on the Decrease of Anxiety Level in Class VIII Middle School Students Who Will Face the Middle Semester Examination of the 4 th Junior High School of Muhammadiyah Surabaya. Methods: The research design was pre-experimental , one group pretest-posttest design. The sample in this study was all junior high school students of class VIII-C who would face the Mid Semester Examination at the 4 th Junior High School of Muhammadiyah Su...
Cumhuriyet Theology Journal New Issue: Volume 25 Issue 1, 2021
Psychological and subjective well-being depends on how an individual feels about his/her life and how he/she responds to life events. Individually, the person may unconsciously feel all external events occurring beyond his/her control in his cognitive schemas. Especially considering mental health, the influence of religious beliefs and practices on various components of mental well-being has emerged as one of the most studied topics in the psychology of religion in recent years. Most studies have focused on the role of religion in seeking answers about individuals' search for meaning and their reactions to life events. There is a prevalent finding that prayer plays a constructive role in the lives of individuals faced with life’s difficulties and exposed to stressors. Thus, for scientists over the past few decades, the possible application of the cognitive behavioral framework within the psychology of religion has become a key element of both subjective and psychological well-being. Using theoretical applications as to the relationship between religiosity and mental health, it was appeared that various prayer measures are predominantly derived from Christian religious norms and beliefs. However, non-Christian religions have been mostly disregarded in such inquiries. More specifically, the links between religiosity and mental health among Muslim individuals have been neglected even though there are several forms of religious behavior in Islam that are of great importance to the daily lives of believers. Therefore, the current research aims to investigate the link between different types of Islamic prayer and indicators of well-being using the cognitive-behavioral mechanism among Muslim individuals. An online link was used to recruit participants from many Islamic student communities and several worship places in different cities/regions of England in this study. The online questionnaire composed of six prayer types (obligatory, necessary, voluntarily, supererogatory, supplication, and invocation prayers), six psychological well-being domains (autonomy, environmental mastery, positive relations with others, personal growth, self-acceptance, and purpose in life), and two subjective well-being domains (life satisfaction, and positive and negative affects). The representative sample consisted of 214 participants (female= 145, male= 69), aged between 18 and 66 (M = 27.01, SD = 8.80). The results of the correlational analysis indicated that obligatory (fard) prayer, voluntarily (sunna) prayer, supplication (duʿāʾ) prayer and invocation (dhikr/remembrance of God) prayer have positive relationship with the well-being variables, while no correlation of necessary (wājib) prayer and supererogatory (nawāfil) prayer with any of the well-being variables is appeared. The results of the multiple regression analysis showed that obligatory, voluntarily, and necessary prayers were not predictors of psychological or subjective well-being variables. Although only the type of supererogatory prayer was found to be predictive, the relationship was in the opposite direction. In addition, the supplication prayer accounted for the unique variance in predicting the psychological well-being scores, while the invocation prayer accounted for the unique variance in predicting subjective well-being. In light of James and Wells’ cognitive and behavioral models, the present study has identified only the types of supplication and invocation prayer as important factors that have a positive effect for individuals in providing psychological support for them. Therefore, the presented data suggest that people are more like to have better psychological and subjective well-being when their prayers take the form of a supplication prayer and invocation prayer in which they rely on God for guidance and support and refresh their thinking through feeling God’s presence. As can be seen from the present findings, it is important to consider the applicability of belief structures in specific community settings. Here, both the theoretical framework and practical direction can contribute to an understanding being held as to the relationship between Muslim prayer types and mental well-being and provides guidance for health practitioners regarding how different prayer models can lead individuals to have better well-being.
A comparative study was made to see the effect of Prayer along with meditation and the effect of Meditation (verbal chanting of " OM ") on Emotional Intelligence and Psychological Well-being of 130 female university students in the age range of 18 to 24 years. The sample of the study consisted of 65 students in Group I (Prayer along with Meditation) and 65 students in Group II (Only Meditation). The daily practice time of intervention was 30 minutes in Group I (15 min. for Prayer and 15-20 min. for Meditation) and 15-20 minutes in Group II for 30 days. Pre-Post data was recorded before and after intervention in both groups. A significant difference was found between the pre and post scores of emotional intelligence (Z =6.34, p < .01 in Group I and Z= 4.50, p <.01 in Group II). A significant difference was also found between the pre and post scores of psychological well-being, (Z =4.43, p < .01 in Group I). In Group II, Z value for psychological wellbeing was found to be 1.94 that is not significant even at .05 level. So, there is a significant positive effect of prayer along with meditation on emotional intelligence and psychological well-being. It was also found that there is a significant positive effect of meditation on emotional intelligence but no significant effect was found on psychological wellbeing. In the present scenario, everywhere we find suffering, pain, disharmony, frustrations, stress, conflict, feeling of insecurity and distrust. In the present society, all kind of ills and miseries are caused by the selfishness present in human beings. Human being has become narrow minded and self-centered to the extent that he does not hesitate to torture others for the sake of his happiness 1 Post Doctoral Fellow (
Fiziologia, 2023
The present study investigates the possible psychological changes in the sphere of stress/anxiety induced by the practice of prayer (in the Orthodox Christian Tradition)-POCT, after an individual practice of 30 minutes daily, for 8 weeks. Participants (n=34) were divided into two groups (Study Group, n=16, average age 39.2 years and Control Group n=17, average age 38.6 years). The subjects of the Study Groupfaithful Orthodox Christians without the practice of daily prayer, were trained, in a 3-hour session, with a view to the psycho-emotional, cognitive, spiritual and behavioural peculiarities of POCT. No intervention was performed on subjects in the Control Group. Before and after the interval of 8 weeks of daily practice of OCT, 30 min, five psychometric instruments were applied. Afterwards, the results obtained at the intra-and inter-group pre-and post-test evaluations were comparatively analyzed. The obtained results showed that POCT practice, according to the experimental scheme, did not produce statistically significant differences between the global scores on the Hamilton Anxiety Scale both recorded at SG in relation to CG, pre-and post-testing. For both groups of subjects there was a decrease in the Hamilton scale score, suggesting that, in the case of GS subjects, it cannot be said with certainty that the decrease in the Hamilton score occurred as a result of POCT practice. On the contrary, the statistically significant differences in CG subjects, post-test, regarding a9 item ("cardiovascular symptoms"), suggest that other factors may have contributed to improve the responses of CG subjects, which necessitates the introduction of additional conditions for more careful administration of POCT practice among SG subjects during the experimental interval. However, some significant results were obtained, regarding the SG subjects, at post-test, regarding item a3 ("fears/phobias"), of the Hamilton scale, suggesting that POCT practice according to the experimental plan could have reduced the intensity of fears/phobias among subjects in SG. Also, the change appearing in the post-testing SG regarding a14 item ("appreciation of the anxious mood at the interview") is significant, suggesting a possible influence of the POCT practice. We also note, in the list of results, the averages of some coping mechanisms, which were significantly higher in SG compared to CG. These are e act ("active coping") and e res ("refrain/control/unwillingness")-among SG subjects at pre-test, and e pos ("positive interpretation and growth") and e rel ("religious approach/religious coping") at post-test compared to CG subjects, indicating a possible influence of POCT practice. The results need further studies that more closely correlate the changes in these items, but also in other psychometric ones, with those of a physiological nature.