No abstract available.
Humans ; Religion*

No abstract available.
Religion and Medicine

No abstract available.
Forehead* ; Hyperpigmentation* ; Religion*

Muslim relies on the structure or guideline of shari’ah or the maqasid al-shariah, which consist of five essential values, namely preservation/protection of faith, life, intellect, property, and dignity/lineage – to guide them in discovering guiding principles for new concerns such as posed by neuroscience. Like in the case of brain imaging technology, there is in need for proper explanation within Islamic and among the Muslim scientists/scholars on how Islamic beliefs, values, and practices might cumulatively provide ‘different’ meanings to the practice and application of this technology, or whether it is in line with the shari’ah – in the context of preservation of health and protection of disease. This paper highlights the Islamic mechanism for neuroethics as basis for a holistic ethical framework of neuroscience to cope with its new, modern, and emerging technologies in the globalised world, and how Muslim should response to such changes.
Religion and Medicine ; Neuroscience

Background: Spiritual struggle is a state of distress a person experiences when relationships with the sacred are fundamentally challenged or broken. Its presence has been associated with increased morbidity and mortality. During the COVID-19 pandemic, attempts to address the whole being of patients, including spiritual well-being, were explored to improve outcomes of care. Objective: The study determined the prevalence of spiritual struggle among COVID-19 related cases and assessed the effectiveness of a formulated spiritual regimen versus the standard pastoral care. Methods: This is a randomized, triple-blind, controlled trial. COVID-19 patients tagged as having religious struggle were randomized into two equal groups (chaplain-led spiritual intervention and self-driven standard pastoral care). The Religious Struggle Screening Scale (RSSS) was measured at baseline and 4 weeks after the intervention in both groups. Results: Prevalence of spiritual struggle among COVID-19 patients was 67%. Baseline patient demographics were similar for both groups. The overall RSSS slightly decreased throughout the 4-week duration for both groups. In addition, the six dimensions of the RSSS, namely: divine, demonic, interpersonal, moral, ultimate meaning and doubt were noted to have slightly improved. However, the differences in the two groups were not significant. Conclusion There is no difference in the effect on religious struggle of a formulated spiritual regimen and standard care given to COVID-19 patients.
COVID-19 ; Religion

Background: The study of spirituality in old age has been extensively explored in recent years in the field of gerontology, but there is still much debate over the concept itself. To understand it better, it is necessary to delve deeper into how the relationship manifests itself among older adults. Objective: The goal of this study was to determine and analyze how older adults from various socio- demographic characteristics, economic backgrounds, and health status perceived spirituality. Methodology: In using qualitative cross-case analysis in a sample of 12 older adults who were 60 years old and above from Lanao del Sur, Philippines, this study explored the similarities and differences across and between cases in terms of the socio-demographic characteristics, economic backgrounds, and health status of older adults. Results: The findings revealed that one's spirituality is influenced by various factors and may take on different meanings depending on one's circumstances in life. The statements of the participants indicate that one's spirituality may be influenced by several factors such as, but not limited to, one's religion, sex, age, health status, financial condition, and educational attainment. Conclusion The research is significant because it is critical to comprehend the function of spirituality in the lives of older adults. It was suggested that families, the community, and faith-based institutions work together to analyze, plan, implement, and evaluate interventions for older adults. Exploring the different meanings of spirituality for older adults will improve spiritual nursing care as well as gerontological care. This contributes to the overall well-being of older adult patients.
Spirituality ; Health Status ; Religion

Diversified leisure involvement pose various health benefits to the elderly population. However, some elderly are too focus on doing a particular type of activity during their leisure time such as religious activity. This study aims to explore factors that could possibly contribute to the higher involvement in religious activity among the Malay ethnic elderly in Malaysia. In depth interviews were conducted, involving a total of 20 elderly aged 60 years and above with stratification by background characteristics. Each interview was conducted for an average of 15 to 30 minutes. They were purposively selected from two health clinics located in two different districts in the state of Selangor, representing an urban and a rural area. Majority of the elderly interviewed perceived that by engaging in religious activities such as prayer and reciting the Holy Quran or old Islamic scripture gives them serenity or calmness. Additionally, they also felt that involvement in such activities is very synonymous with being old and therefore one should be actively involved in religious activities with increasing age. In view of the lack of diversity of leisure involvement among the elderly and the passive and solitary nature of some of the religious activities, the elderly should be made aware of the importance of participating in other types of leisure activities especially physical activities. Although, they gain spiritual and social benefits from involving in religious activities, they also need to perform other form of activities that can improve the physical health status.
Religion ; Aged ; Malaysia ; Leisure Activities

Introduction: Solat or prayer, as one of the five pillars of Islam, is associated with bio-psycho-social benefits in Muslim patients. Many Muslim patients neglected solat while being hospitalized as they are unaware of the convenience (rukhsoh) available for them. Ibadah Friendly Hospital Courses have been conducted in different states of Malaysia to impart knowledge to the hospital staff who can in turn educate their patients. This study aims to construct a content-validated assessment tool to assess the effectiveness of a state-level Hospital Mesra Ibadah course. Materials and methods: A self-administered questionnaire was constructed and content-validated by a panel of three experts (two religious teachers and one consultant spine surgeon). All 15 questions achieved item-level content validity index (I-CVI) of 1.00 after two rounds of validation. The questionnaires were distributed to participants of a state-level Hospital Mesra Ibadah course to compare the participants’ pre-course and post-course test scores. Results: A total of 88 participants (48.9%) were included in this study. There was a significant difference in the pre-course test mean score and post-course test mean score among the participants. There was also a significant reduction of unsure answers after the course. There was no significant association found between the gender, place of work and occupation with the pre-post test score difference. Conclusion This study demonstrates that the Hospital Mesra Ibadah course is effective in imparting as well as consolidating the knowledge among participants, hence it should be routinely organized to benefit more participants.
Islam ; Religion ; Medicine ; Quality of Life

PURPOSE: This study was to identify the attitude of Korean HIV (Human Immunodeficiency Virus) -positive men toward death. METHODS: A Q-methodology was performed with 20 HIV-positive male individuals. Participants were asked to select and answer questions among a set of 40 Q-statements using a 9-point scale. The collected data were analyzed using the PC QUANL program. RESULTS: Participants' attitudes toward death were categorized into four types. Type I was characterized by respect for life, type II by reality orientation, type III by pain evasion and type IV religious beliefs. CONCLUSION: It is necessary to develop an assessment tool and an intervention program for HIV-positive individuals.
HIV ; Humans ; Male ; Religion ; Value of Life

PURPOSE: The purpose of the study was to identify types of care needs for hospice patients through Q- methodology. METHOD: Twenty three Q-statements were selected through in-depth interviews of hospice patients. Data were collected from 20 hospice patients by sorting 23 Q-statements into 9 points standard and then analyzed using PC QUANL program. RESULT: Type 1 was named 'the need for pain control type' and patients of this type had the greatest need of physical care to be free of pain and be comfortable. Type 2 was named 'the need for love and intimacy type' and patients of this type would like to share love and intimacy with their family members. Type 3 was named 'the needs for reliance on an Absolute Being type' and patients of this type would like to receive forgiveness from their God and prayers. Type 4 was named 'the need for accomplishment and service type' and patients of this type would like to complete their on going work and to give service to others. CONCLUSION: The study result could be basic data to perform effective nursing interventions for satisfying the care needs of hospice patients.
Forgiveness ; Hospices* ; Humans ; Love ; Nursing ; Religion