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In this article, parents' supernatural beliefs on causes of birth defects were reviewed and discussed from Islamic perspective to draw attention to the importance of supernatural powers in Islamic teachings. Birth defects have been known since ancient ages and many people with different birth defects, who lived in antiquity, have been described. Although reasons for birth defects given in early medieval, 13th, 16th, and 21st centuries medical texts showed differences, numerous people in different cultures of the world have believed the effects of supernatural powers can cause birth defects since early medieval ages. Sixteenth century medical authors associated biomedical explanations with social upheavals and theology in order to understand the individual sins and the signs of the times presented by Allah through malformed human births. However, there is no religious phrase mentioning about causes of birth defects in medical textbooks of the 21st century. Based on the Islamic teachings, we would like to emphasize that supernatural beliefs including “Allah's will and qadar,” “a test from Allah,” “a punishment from Allah,” “nazar (evil eye),” “sihr (magic or sorcery),” and “jinn possession” believed by parents as a cause of birth defects are right, real, and true, and not superstition or misconception. The Quran says “everything is determined by Almighty Allah” and “no kind of calamity can occur, except by the leave of Allah.” So, we strongly believe that religious teachings must be integrated into modern medicine. The need for religion is not only for Muslims but also for all people a need of pre-eternity and posteternity. The unfortunate humanity today suffers in great pain from the constant sorrow and disasters of being deprived of the religion blessing.

The hospitalization of newborn infants causes their parents to suffer stress, depression, feelings of powerlessness, emotions of shock, worry, fear, anguish, anxiety, and loneliness interspersed with those of faith, joy, and hope. Religion may provide a framework for understanding emotional and physical suffering and can facilitate perseverance or acceptance in the face of stressors. Religious coping is a religiously framed cognitive, emotional, or behavioral response to stress that encompasses multiple modalities and goals, as well as positive and negative dimensions. Gaining meaning in life can serve many purposes, including closeness to Allah, hope, peace, connection with others, personal growth, and personal restraint. Spirituality emerges as an “intensification of human experience” from any birth, not just out of ordinary situations. The significant differences in some spiritual issues indicate the need to consider the spirituality of both parents. In this article, we reviewed the role of religious coping in the neonatal intensive care units to attract attention to the importance of religious coping for parents whose infants are hospitalized in the neonatal intensive care unit.

Family is crucial for the development and health of children. Parental disharmony and quarrels before or after divorce can negatively affect children's development and health; therefore, we strongly suggest that physicians should question the interparental relationship when evaluating a child. Marriage, which forms the basis of the family, has been accepted as the only legitimate relationship in all Divine religions that allows men and women to create their privacy and share space and contribute to the continuation of the human race. Since ancient times in all cultures and religions worldwide, interparental fidelity has been the most important thing in marriage. Happy family life is perpetuated through confidence between husband and wife and heartfelt respect and love. Immodest dress and free-and-easy behavior destroy confidence and spoil mutual respect and love. Therefore, religion has established the rule of marital fidelity. The definition of adultery in all religions consists of very similar elements. Men and women who commit adultery have been punished in various ways. In this article, we discussed marriage and marital fidelity, which determine the course of the interparental relationship, from a religious perspective to draw attention to the importance of the family institution in child health.

In this article, we reviewed the use of oral dextrose gel in neonatal hypoglycemia (NH) and examined tahneek practices from past to present to draw attention to the importance of tahneek for newborn infants. NH, a common metabolic problem, is one of the most common causes of neonatal seizures. A universal approach to diagnosis and management of NH is still lacking. Although oral dextrose gel is the recommended first-line treatment for the management of NH, it may cause a hyperinsulinemic response. Date is an essential high-energy food with a low glycemic index. Tahneek, rubbing of chewed date on the soft palate of the neonate immediately after delivery, has been performed for over 1,400 years because it is one of the Prophet Muhammad's (Sallallahu Alayhi Wa Sallam) sunnahs. It has been noted that tahneek may be alternative to dextrose gel for prophylaxis and treatment of NH; however, no clinical study has been published about this subject according to the best of our knowledge. We think that tahneek practice is more effective, and safer option than oral dextrose gel because of low glycemic index of date. We also believe that tahneek practice has many benefits for newborn infants, because dates have antioxidant, antimicrobial, and anti-inflammatory properties. Randomized controlled studies, including large series, should be conducted about effects of tahneek practice on newborns.

David Samuel Margoliouth (1858-1940), an English orientalist, was briefly active as a priest in the Church of England. He was Laudian Professor of Arabic at the University of Oxford from 1889 to 1937. “Mohammedanism” is a book written by David Samuel Margoliouth. The book included seven chapters as follows: “The Islamic World,” “Mohammed and The Koran,” “The Islamic State,” “Islamic Theory and Practice,” “Islamic Sects,” “Preachers, Saints, and Orders” and “Islamic Art, Literature, and Science Bibliography.”

In this article, we discussed hijab, from past to present and its role to protect adolescent girls and women from sexual harassment, to emphasize that the hijab is important not only for individuals but also for societies. Hijab has been applied in different forms in different civilizations and traditions since the era of first man and Prophet Adam (Alayhi As-Salam). So, hijab and seclusion were practiced in many cultures long before Islam. Studies indicate that girls and women encounter sexual violence in their day-to-day social life in all cultures and societies. Several school-based programs have been conducted for preventing sexual harassment against adolescent girls in many parts of the world; however, they are often lacking an evidence-based approach or testable hypotheses. Hijab is compulsory for women to save their modesty and chastity of all periods and times in Islam. Hijab provides protection for women and it is mandatory from Islamic teachings. Hijab frees women from being thought of as sexual objects of desire, or from being evaluated by their looks, or body shape rather than their minds and intellect. They have also boasted feeling self-respect and dignity when wearing the headscarf in accordance with their personal moral beliefs. Women wearing hijab have expressed that dressing modestly and covering their hair, minimize sexual harassment in the workplace. We believe that hijab is important in protecting adolescent girls from sexual harassment. Therefore, we propose that school-based programs to include hijab practice, should be developed to prevent sexual harassment against adolescent girls, regardless of students' religious beliefs, cultures, and social positions.

In this article, we discussed the relationship between religion and spirituality, as well as spiritual care in patients with multiple sclerosis (MS) to emphasize the importance of spiritual care for MS patients. Religion is a law that Allah communicated to smart people through the prophets that leads people to peace, goodness, blessings, and salvation in this world and in the hereafter. Spirituality is a dimension of religion. It is referred to as a religious process of reformation that “aims to recover the original shape of man,” oriented at “the image of Allah” as exemplified by the founders and sacred texts of the religions of the world. Spiritual care is a growing type of health care which goes beyond biophysical and social needs and relates to patients' and relatives' existential and spiritual needs. In the United States, nearly two-thirds of patients with MS currently use religious services to improve their health or well-being. Religion is positively correlated to mental health among patients with MS. More disabled MS patients, with worse quality of life, also due to physical pain, find a source of comfort in faith and religious practices. A significant positive correlation was found between religious health and existential with self-esteem. A significant relationship was found between spiritual health and hope in the patients with MS. Spiritual well-being was negatively associated with depression and pain interference in MS patients. The motivational interviewing also improved health promoting behaviors in patients with MS. Lastly, we would like to emphasize that spiritual care is a human right for all patients with a life-limiting, progressive disease. Given this illness trajectory and the multiple complex symptoms associated with MS, spiritual care services would improve the quality of life for MS patients.

Different genetic heterogeneity of Klippel–FeilSyndromevariants has been identified. One of those variants is Klippel–Feil Syndrome 4 (KFS+; MIM #616549), which is caused by the mutation in the MYO18B gene of the autosomal recessively inherited 22q12 chromosome. About 10 relevant cases have been identified in the literature. As genetic research gains popularity, it is likely that variants will emerge as well. In this sense, we introduce a case characterized by the identification of a recent homozygous missense mutation [c.2147G > A (p.R716Q)] in the MYO18B gene accompanied by Sensory Neuropathy.

Makale, WOS:000936965000001, PubMed ID: 36661106, Stroke, increasingly recognised in children in recent years, is an important cause of long-term morbidity and disability. A wide range of conditions associated with paediatric stroke has been identified, which differ significantly from those in adults. Paediatric stroke can also present with a variety of symptoms and signs, both specific and non-specific [1, 2]. Paediatric haemorrhagic stroke (HS) is a rare but severe condition, with lifelong multifaceted adverse functional, psychosocial, and economic consequences [3]. In this study, we have evaluated the clinical, laboratory and neuroimaging findings in children with HS in order to draw attention to the high morbidity and mortality rates of paediatric HS. (...)

Objective: We aimed to show the clinical characteristics of children with influenza infection and the relationship between influenza infections and hemogram parameters, neutrophil/lymphocyte ratio (NLR), platelet/lymphocyte ratio (PLR), neutrophil/monocyte ratio (NMR), and mean platelet volume (MPV). Methods: The data of patients who applied to Necmettin Erbakan University Meram Medical Faculty Pediatrics outpatient clinics and had positive rapid influenza test were scanned through the hospital information system. Results: The median age and neutrophil value in the influenza A group were significantly lower than in the influenza B group (p=.002, p=.008). The median MPV and monocyte value in the influenza A group were significantly higher than in influenza B (p

Makale (Review), WOS:000968252800001, In this article, we reviewed ruqyah from past to present and its use among patients with cancer to attract attention to the importance of ruqyah. Ruqyah, one of the mind–body interventions among complementary and alternative medicine therapies, refers to the healing method based on the Quran and hadith through the recitation of the Quran, seeking of refuge, remembrance, and dua (supplication) that is used as a means of treating sickness and other problems, by reading ayats of the Quran, the names and attributes of Allah, or by using the duas in Arabic or in an understandable language. Ruqyah is frequently used in patients with cancer in combination with medical treatment, and many patients benefit from ruqyah practices. It is usually used to improve emotional and physical well-being, relax, cope with the disease, strengthen the immune system, increase vitality, decrease pain and stress, treat disease, accelerate the healing process, increase the duration of life, improve sleep quality, reduce side effects associated with treatment, and to be self-sufficient. Ruqyah is a complementary method for modern cancer treatment. It is not an alternative to chemotherapy and cannot directly replace medical treatment. Patients can perform ruqyah by themselves without applying to Muslim faith healers or spiritual healing centers. It can be by everyone regardless of their religion and belief. Although ruqyah has been successfully used in various social, mental, spiritual, and physical disorders for over 1,440 years, there are limited randomized controlled trials about its use in patients with cancer due to lack of cooperation between health professionals and Muslim faith healers applying ruqyah. Therefore, we suggest that health professionals develop joint projects and studies with Muslim faith healers and Islamic religion professionals on this subject. Finally, we strongly believe that ruqyah must be integrated into mainstream modern medicine as in the “Malaysia model” in both developing and developed countries.

Makale (Early Access), WOS:000906908600001

Spirituality in its general meaning is the quality or state of being spiritual or being attached to questions and values concerned with religion. It is also frequently used in a non-religious sense to designate a capacity to understand fundamental moral and existential questions regarding the nature of soul1. Religion and spirituality are becoming increasingly important in the care of seriously ill patients2. Life satisfaction is the way in which people show their emotions, feelings (moods) and how they feel about their directions and options for the future3. Here, we presented our observations about spirituality and life satisfaction in pediatric hematology/oncology healthcare professionals to draw attention to the spiritual aspects of health professionals.

The death of a child is a traumatic family life event. Although parental bereavement has received substantial attention, little research has focused on the grief experiences of bereaved grandparents1. Pediatric palliative care focuses mainly on the children suffering from a life-limiting disease, but always includes parents and siblings. However, grandparents are also often highly involved in caring for the child and require additional attention2. Herein, we present religious coping in bereaved grandparents who lost their grandchildren to attract the attention of health professionals to bereaved grandparents.

In this article, we reviewed spirit, death, the relationship between spirit and death and the position of children after death from Islamic perspective to bring attention to the spiritual dimension of death. Speaking from the Islamic perspective, man is made up of spirit and body. The origin and essence of man is the spirit. Death is the loss of one's material life source by the separation of the soul from the body. However, man's spirit is definitely immortal. Although many cultures and religions share the idea of an afterlife, pediatric intensive care workers almost always focus on the physical, social, and mental dimensions of death, but not the spiritual dimension. Many parents find that spiritual/religious themes are most helpful to them at the end of life in pediatric intensive care unit. Parents from many different cultures around the world often wonder about the fate of their children following death. Allah, the Most Merciful of the Merciful, will return all children regardless of their parents' religion, who die before reaching the age of puberty to Paradise. We believe that this comforting news should be given to parents whose children have died in pediatric intensive care units and that these parents should be supported spiritually/religiously by clergy. We also think that pediatric intensive care workers should be aware of the formal Islamic teachings and perspectives on dying children.

Islamic psychology, the science of the nafs (“self” or “psyche”), is the medical and philosophical study of the psyche from an Islamic perspective and addresses topics in psychology, neuroscience, philosophy of mind, and psychiatry as well as psychosomatic medicine. There are many studies of many early Muslim and non-Muslim scholars on Islamic psychology. In this article, we present Herbert George Wells' (1866–1946) opinions about Islamic psychology to attract attention to the importance of Islamic psychology on human and community health. Wells wrote the following in his books: Islam was full of the spirit of kindliness, generosity, and brotherhood; it was a simple and understandable religion. Islam appeals to no revelation, no authoritative teaching, and no mystery. The statement it makes is, it declares, a mere statement of what we may all perceive and experience. Islam prevailed because it was the best social and political order the times could offer. It was the broadest, freshest, and cleanest political idea that had yet come into actual activity in the world, and it offered better terms than any other to the mass of mankind. Islam swept for a time across the Mediterranean scene, with very considerable reactions upon medieval science and thought. Islam was never saddled with a creed. With the very name “Islam” (submission to Allah), there is no quarrel for those who hold the new faith. Based on the studies of early Eastern and Western scholars, we strongly believe that Islamic psychology should be integrated with modern medical practices. For this purpose, we think that health professionals should be informed on Islamic psychology and it should raise awareness about the importance of Islamic psychology on human and community health.

Epilepsy is a chronic disease of the brain characterized by an enduring (i.e., persisting) predisposition to generate seizures, unprovoked by any immediate central nervous system insult, and by the neurobiologic, cognitive, psychological, and social consequences of seizure recurrences. Spiritual distress is defined as "a disruption in the life principle that pervades a person's entire being and that integrates and transcends one's biological and psychological nature.” It is well know that stress, anxiety, depression, mood disorders, sleep deprivation and fatigue are seizure-triggering factors. Some patients with epilepsy also experienced that their epilepsy had a spiritual causes. Based on our observations and the literature data, we think that spiritual distress/causes are a seizure trigger in patients with epilepsy and responsible from seizure in some people.

Background: Perinatal stroke encompasses a heterogeneous group of focal neurological injuries early in brain development. In this study, we aimed to compare risk and prognostic factors in preterm and term infants with perinatal hemorrhagic stroke (PHS). Patients and Methods: The study includes 66 infants with PHS. The infants were evaluated for demographic characteristics, fetal and maternal risk factors, perinatal events, clinical and neuroimaging findings, complications, and sequales. Results: Of 66 infants with PHS, 44 (66.70%) were preterm and 22 (33.30%) were term infants. Primiparity, mucosal bleeding, and multiple lobes involvement were more common in term infants than preterm infants (P < 0.05); however, respiratory insufficiency, neonatal sepsis, perinatal asphyxia, respiratory distress syndrome, use of invasive mechanical ventilation, use of noninvasive mechanical ventilation, and prolonged hospitalization were more common in preterm infants than term infants (P < 0.05). Eight (12.12%) infants died during infancy period. Small for gestational age and mucosal bleeding were more common in infants who are dead than those alive (P < 0.05). Forty-two (63.63%) infants were followed. Cerebral palsy and/or epilepsy and/or hydrocephalus were diagnosed in 36 (85.72%) infants during follow-up. Conclusion: Our findings showed that PHS was much more common in preterm infants. Mucosal bleeding and multiple lobes involvement were more common in term infants. PHS has high morbidity and mortality rates. Small for gestational age and mucosal bleeding were more common in infants who are dead.