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Folklore reflects the concept of fear, with which genres such as incantations and prayers are directly associated. These texts establish adialogue with danger, either with commands or supplications, and they indicate what kind of dangers are imminent. By combining psychoanalytical and folklore theories, the paper offers the analysis of the conceptual image of fear and of the defensive function of prayers and incantations within the material of Slovenian incantation and prayer collections: what kind of threats one wants to chase away by incantations or/and magical signs and objects; and what kind of form and use contain the preventive incantations themselves. [ABSTRACT FROM AUTHOR]

This paper examines the efficacy of incorporating spiritual practices, such as prayer and pilgrimages, into patient-centered care to enhance the healing journey of individuals experiencing illness. Using Lisa Ray's cancer memoir, Close to the Bone (2019), we seek to investigate the impact of spirituality, sacred spaces, and faith on maintaining an individual's religiosity during times of ailment. Our analysis of the potential salubrious effects of incorporating practices like prayer and pilgrimages, as well as the ameliorative influence of storytelling and community, aims to shed light on the utility of these practices in healthcare. Furthermore, we aim to situate prayer as a healing modality and examine the pertinence of Hindu pilgrimage sites in India to the case study. By evaluating the spiritual practices and sacred spaces that facilitated Lisa's healing journey, we hope to contribute to the understanding of the importance of including spiritual practices and beliefs in patient care within the interdisciplinary framework of medical humanities, which encompasses a wide array of disciplines concerned with the human pursuit of health and well-being. [ABSTRACT FROM AUTHOR]

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Background: In many societies, infertile couples use traditional practices. Objective: This study aimed to determine the complementary, supportive and traditional (CST) practices used by infertile women and their attitudes toward these practices. Methods: In this qualitative study, data were collected through individual interviews using a semi-structured form in December 2021. A total of 25 infertile women who applied to the in-vitro fertilization center of a hospital in Türkiye participated in the study. The findings were evaluated by thematic analysis. Results: The ages of the participants ranged from 25 to 49 years. Three main themes were obtained by the data analysis; "Reasons for using CST practices," "Complementary, supportive and traditional practices used" and "Opinions on the effect of CST practices." Conclusion: Women resorted to complementary and supportive practices for economic reasons, seeking hope, and environmental pressure. Various herbal cures, dietary practices, and religious methods such as praying and prayer amulets, hacamat (cupping), leeches, and various bodily applications were identified as methods commonly used by women. Women were using these methods with the recommendations of people who are not health professionals. It is important to determine the beneficial methods and increase women's awareness of harmful practices. Additionally, although women use many methods for infertility treatment, it should also be noted that infertility is not a female-only problem. Consequently, childless women should be empowered with healthy coping skills. [ABSTRACT FROM AUTHOR]

Objective: To determine what firearm policies New Jersey residents believe will prevent school shootings and the extent to which this varies by sex, firearm ownership status, and political affiliation. Methods: A representative sample of New Jersey residents (N = 1,018) was collected via the Eagleton Center on Public Interest Polling (ECPIP). Data were weighted to reflect the state's population. Participants were asked to rate how helpful they perceived different firearm-related policies to be for preventing school shootings. Results: Findings indicate that participants perceived universal and expanded background checks, increased mental health funding, and requiring a license for firearm purchases as most effective for preventing school shootings. Arming school personnel, prayer in schools, decreasing the number of entrances at schools, and secure storage requirements were viewed as less effective. Firearm ownership, sex, and political affiliation significantly influenced perceptions of the effectiveness of these policies. Conclusion: The study examined the perceived effectiveness of policies to prevent school shootings. The study highlights disparities and commonalities in policy support among different groups, emphasizing the importance of collective efforts to address gun violence in schools. [ABSTRACT FROM AUTHOR]

Prayer is central to religious/spiritual life, and there are many claims for its effectiveness. However, few studies have examined whether frequency of prayer predicts survival in people with a chronic illness. This study follows a nationwide United States sample of people with a chronic illness (N = 1931) from 2014 to 2020. Those who prayed on a daily basis or more were significantly more likely to survive over 6 years (Hazard Ratio = 1.48; 95% Confidence Intervals: 1.08–2.03) compared with those who prayed less often, after controlling for biomedical variables (age, medical symptoms), sociodemographics (sex, race, and education), psychosocial variables (depression, social support), and health behaviors (alcohol use, smoking, exercise, and body mass index/weight). [ABSTRACT FROM AUTHOR]

Patients may feel "lucky" or "unlucky" regarding disease, but questions arise about what they mean. Interviews suggest that US patients often invoke luck in trying to understand why diseases occur and treatments succeed/fail, and do so in the context of religious and spiritual beliefs, struggling with whether luck comes from God; and feeling luck is involved at various points, whether good or bad, regarding the whole or just aspects of an illness, and reflecting personal traits or single events. Social contexts can affect these views. These data have critical implications for researchers, physicians, nurses, chaplains, other providers and patients. [ABSTRACT FROM AUTHOR]

A critical assessment of the Episcopal Church's authorized prayers and liturgies pertaining to abortion. [ABSTRACT FROM AUTHOR]

Objectives The Latino population is one of the largest, most diverse, and fastest-growing demographic groups in the United States. Although Latinos enjoy longer life spans and reduced mortality risk relative to non-Hispanic Whites, they have higher rates of chronic health conditions such as diabetes and dementia and live more of their older years with poor health and disability. Such inequities point to the need for this research focused on examining resiliency strategies and barriers to successful aging among various U.S. Latino subgroups. Methods This qualitative study used thematic content analysis to examine resiliency strategies and barriers to successful aging among Mexican immigrant women (n  = 40) residing in an underserved agricultural community and entering mid-life (mean = 49 years old). Results With regards to barriers to successful aging, 3 themes emerged: (1) stressful lifestyle in the United States compared to the participants' home countries; (2) stress from expectations at home; and (3) stress due to work and the various components around work. The following 4 resiliency strategies emerged: (1) family as a motivation for moving forward in life and focusing on the success of children; (2) having a positive mindset; (3) praying to God for strength to overcome obstacles; and (4) self-care. Discussion Despite experiencing barriers to successful aging, participants practice various resiliency strategies to age successfully. Because many of the barriers identified are related to poverty-related stressors, systemic solutions addressing the social determinants of health are needed. [ABSTRACT FROM AUTHOR]

The aim of this study was to find an answer to the question of how prayer develops in children, adolescents and young adults and which psycho-pedagogical factors are conducive to its development. Czesław Walesa's cognitive developmental psychological theory of the integral development of religiosity and Marcelina Darowska's concept of religious education served as the theoretical basis of the proposed analyses. The authors showed changes in the development of prayer and expanded upon them in terms of pedagogical and religious aspects. It is proposed that pedagogical interventions aimed at the development of prayer should focus on supporting independence and responsibility in children, adolescents and young adults. In educational work, one should be aware of the close relationship between the psycho-social conditions of human functioning and the development of prayer. [ABSTRACT FROM AUTHOR]

Aim: This paper investigates the effect of a religious holiday (Eid-ul-Fitr in Pakistan) on compliance behaviour instituted during the COVID-19 pandemic. Longstanding religion-based norms of behaviour during the Eid holidays (traveling to meet family members, praying in large gatherings, hugging) may counteract newly established (and weaker) norms of health-preserving behaviours. Method: We study the impact of Eid-ul-Fitr on compliance with COVID guidelines for a sample of university students. Our effects are identified by unprompted delays in fielding a survey measuring compliance with prescribed behaviours. Results: We find that compliance with guidelines declines immediately after the religious holiday in our sample of students, with no observable decline in other well documented predictors of compliance behaviour (risk perceptions, trust in the authorities). We find that this decline in compliance is largely attributable to male participants, with one important exception. We further confirm our results by conducting robustness checks incorporating matching techniques and a smaller follow-up study where we randomize invitations to the survey. Conclusion: We conclude that amid the pandemic, newly formed norms pertaining to healthcare guidelines (focusing on social-distancing) emerged, and were subsequently undercut by longstanding norms of behaviour following a religious celebration: Eid-ul-Fitr. This paper underscores the fragility of these newly emerged norms, especially when challenged by a more well-entrenched, traditional norm. [ABSTRACT FROM AUTHOR]

Contemporary environmental issues continue to take center stage in various local and international discourses. This paper sought to examine the role of religion, in this context Christianity in environmental conservation at the Abasua prayer center. The study adopted an interpretivism approach which enabled the utilization of a qualitative research approach. The study used a descriptive cross-sectional survey design and both primary and secondary data sources were used. The primary data was collected with the help of interview guides where detailed interview was conducted across the ten prayer camps. The respondents were selected through a purposive sampling technique and the collected data was transcribed and thematically analyzed in the light of the study objectives. The results from the study indicated excessive environmental degradation which was evident in the continuous cutting down of trees by the camps to build without planting. The study furthermore showed that there are no proper waste management systems and the camps do not have environmentally friendly waste management systems. The study has highlighted the nexus between Christians and their role in environmental conservation. It could be asserted from all indications that, without intentional and pragmatic measures, the ecological circle at the Abasua forest reserve will continue to deteriorate with detrimental effects on future generations. It would be recommended that multi-sectoral stakeholder collaborations be conducted to educate the Christians who patronize the forest reserve on the need to protect the environment as it forms part of their basic mandate as Christians. [ABSTRACT FROM AUTHOR]

This study addresses the underexplored topic of parenthood for children with disabilities within the Druze community in Israel. While existing research predominantly focuses on Western cultures, this qualitative investigation involves 21 Israeli Druze parents across different age groups. Thematic analysis of in-depth interviews revealed three key themes: Challenges and strengths, Parents' faith-based narratives, and The empowering role of religious faith. Notably, age-related distinctions emerged in experiences of loneliness and social support. The implications for social work practice and policy, and future research are discussed, emphasizing the significance of considering cultural and faith-based dynamics in supporting parents of children with disabilities. [ABSTRACT FROM AUTHOR]

Commitment to culturally sensitive practice is an ethical obligation that requires knowledge and skills specific to the practice context. Research shows that incorporating religion and spirituality into mental health practice is central to working effectively with Muslim communities. Practitioners need to consider the unique positionality and intersectionality when promoting mental health among Muslim women living in Western countries. This paper explores the trauma-informed, counseling approach and the integration of spirituality and religion when working with Muslim women living in Western Australia. Using the critical reflection approach, the research focuses on the concept of guilt about mental health and summarizes the main points considered in the counseling framework such as the centrality of spirituality and religion in perceiving guilt. The paper presents some practical strategies to incorporate cultural, religious, and spiritual concepts into the counseling relationship. [ABSTRACT FROM AUTHOR]

Who are the religious Nones, given their representation as both a minority and a majority group within the religious landscape? This article presents findings from a comparative study of Italian and Uruguayan youth (n = 2047, with 844 Nones), focusing on sociodemographic profiles of "Nones", their spirituality, religious belief, practice, and atheist and agnostic identities. The findings suggest that regardless of cultural context—whether in predominantly Catholic Italy or more secular Uruguay—young "Nones" tend to be males, hold beliefs, and engage in religious practices, albeit with varying degrees. Among participants in this study, those originating from Uruguay exhibit a stronger degree of belief and slightly more pronounced engagement in private prayer and attendance of religious services compared to their counterparts from Italy. Additionally, the endorsement of spiritual identity is notably stronger among religious Nones in the Uruguayan sample than in the Italian one. Instead, atheism is more prevalent among Italian Nones, whereas agnosticism constitutes a larger proportion within the Uruguayan sample. [ABSTRACT FROM AUTHOR]

This article examines the evidence for performative prayer in early Roman catacomb painting from the perspective of an art historian. Praying (orant) figures are a dominant theme of third-century painting. Although the orant pose is generally regarded as symbolic, strong evidence connects at least one of the figures with the intercessory prayers offered by the order of widows. Following the "Constantinian turn" in the fourth century, a different form of performative prayer prevailed at the tombs of martyrs, with worshippers lying in prostration (proskynesis) pouring out copious tears. Two much-discussed poems by Prudentius (Peristephanon IX and XI) describe this form of prayer in conjunction with paintings of the gruesome martyrdoms of St. Cassian of Imola and St. Hippolytus. Arguments that the paintings inspired the weeping are incompatible with the nature of catacomb painting at the time, and with testimonies to the power of the tomb itself to compel such displays. The more fruitful suggestion that the ekphrasis in Peristephanon XI reflects a painting of the death of the mythical Hippolytus leads to a grove in the Temple of Diana at Nemi and the legend that the hero was resurrected by Aesculapius. [ABSTRACT FROM AUTHOR]

Informed by the Digital Coping Model, this article explores the use of social network sites among chronically ill patients and caregivers. In particular, it focuses on the use of Facebook (FB) groups among patients diagnosed with cardiovascular diseases (CVD) and their caregivers in the Philippines. Situated in a country with a high prevalence of CVD, it explores the communication technology affordances and digital coping activities of members belonging to a private FB group for CVD. Using in-depth interviews with members, this article found that digital coping engages with polymedia, that is, patients and caregivers use the private FB group together with other platforms. Members likewise engaged with praying as an emergent digital coping activity. Moreover, they characterised the private FB group as an epistemic community critical for creating, sharing and challenging CVD-related information. Taken together, the results extend the conversations about the ways patients and caregivers continue to repurpose communication and technology for managing their chronic illness in the larger backdrop of polymedia, limited access to healthcare, and the ongoing pandemic. Implications to moderators of health groups, healthcare professionals and health associations are discussed. [ABSTRACT FROM AUTHOR]

The article is devoted to Christian meditation, founded by Benedictine monk John Main in the twentieth century. The paper examines the Christian roots of this practice. John Main and his follower Benedictine monk Laurence Freeman refer to the works of St. John Cassian the Roman, Catholic Saints John of the Cross and Teresa of Avila, as well as the work of an unknown author “The Cloud of Unknowing“, which determined the choice of these works for the publication. On the other hand, the author of Christian meditation points to the experience of communicating with a Hindu teacher. All this is reflected in the description of this practice, which contains both elements of Christian teaching and terms and ideas from other non-Christian teachings. The article deals with similar elements, for example cutting off thoughts that arise both during prayer and meditation. The place of meditation in the spiritual life of a person is considered. Special attention is paid to the concept of “mind of Christ”, as it is used by Laurence Freeman for a theological explanation of the essence of Christian meditation. In addition, the idea of representing the Holy Spirit as love between Father and Son is used to explain the essence of the practice. A separate place is given in the work to such concepts as “Ego” and “true Self ”, which are also used in psychoanalysis. The article shows that a number of theological ideas are indeed reflected in Christian literature, but at the same time, non-Christian thoughts can often be seen in the description of Christian meditation by John Main and his followers. It all leads to the idea of syncretism of theological views in the description of this practice.

Collective rituals involve the coordination of intentions and actions and have been shown to promote the alignment of emotional states and social identities. However, the mechanics of achieving group-level synchrony is yet unclear. We report the results of a naturalistic study in the context of an Islamic congregational prayer that involves synchronous movement. We used wearable devices to capture data on body posture, autonomic responses and spatial proximity to investigate how postural alignment and shared arousal intertwine during this ritual. The findings reveal a dual process at play: postural alignment appears to be more localized, with worshippers synchronizing their movements with their nearest neighbours, while physiological alignment operates on a broader scale, primarily driven by the central role of the religious leader. Our findings underscore the importance of interpersonal dynamics in collective gatherings and the role of physical co-presence in fostering connections among participants, with implications extending to our understanding of group dynamics across various social settings. This article is part of the theme issue 'Minds in movement: embodied cognition in the age of artificial intelligence'. [ABSTRACT FROM AUTHOR]

Background This paper focuses upon prayer for sickness. What do individuals suffering from illness, their families and the wider community pray for? How do they deal with unanswered prayer? Do they pray for cure, to guide medical professionals or to cope with their sickness? What rationalisations do they proffer for unanswered prayer? Methods Based on a critical literature review and deploying secondary data from the Twenty First Century Evangelical research programme, the data suggest that prayers for guiding medical professionals and coping are more common than for cure, at least in Global North countries such as the UK and US. But why do those who believe in miracles not ask God for divine healing? Furthermore, unanswered prayer can conflict with Christian views of God as omnipotent and all loving. Results Respondents use a number of theodical rationalisations to resolve this conflict. Conclusions The results are discussed in relation to cognitive dissonance theory, learned helplessness, the need to conserve a relationship with the Divine, and desire to manage risk of disappointment and reduce consequent emotional pain.

(1) Background: Patients who undergo a medical rehabilitation treatment are often facing a physical, emotional and spiritual crisis, mostly due to pain, loss of limb functionality, the memory of the pre-disease days or questions about their role and value in life. Most of the time, the physician does not have the ability to deal with these issues or to provide the expected responses. The aim of this study was to analyze the patient's perception on spirituality and faith while going through a medical rehabilitation program. (2) Methods: The current study included 173 patients treated in the Rehabilitation Department of the Clinical Rehabilitation Hospital in Cluj-Napoca, Romania. Of them, 91 comprised the study group and were assessed in 2023, while 82 comprised the control group and were assessed in 2007. All patients answered a 34-item questionnaire designed by the authors regarding the role of religion, spirituality and prayer in their post-disease life. (3) Results: The results show that 99% of the patients assessed believe in God, 80% pray every day, 50% have less pain after praying and 44% trust their priest the same as they trust their doctor. When comparing groups, results from 2023 show that more patients pray every day, while fewer are afraid of dying, think their disease is serious or wish for the medical team to pray with them, compared to 2007. (4) Conclusions: The physician should not neglect the faith of the patient and should use it to achieve a better rehabilitation outcome. [ABSTRACT FROM AUTHOR]

Stress resilience is the ability to bounce back from stress. Religious vocal chanting has been known to have a positive effect on stress. This study explored the impact of Taizé prayer as a religious vocal chanting on stress reduction and stress resilience improvement. A nonrandomized controlled trial was conducted. Thirty-six Christian university students in Indonesia were recruited and included in the intervention and control groups without randomization. Subjects in the intervention group performed 30-min Taizé prayer for 28 days. The stress level was examined using the Perceived Stress Scale, and stress resilience was examined using the Connor-Davidson Resilience Scale-25. Differences within groups were analyzed using a paired t-test, while differences between groups were analyzed using an independent t-test. The intervention group showed a significant improvement in stress resilience (p < 0.01), while the control group did not experience any change (p = 0.80). Further, the stress scores decreased in the intervention group (p = 0.03), whereas no significant change was observed in the control group (p = 0.22). Changes in stress resilience were significantly higher in the intervention group than in the control group (p = 0.01), while changes in stress scores did not differ significantly between the two groups (p = 0.33). Taizé prayer might have positive effects on stress and stress resilience in young adulthood. [ABSTRACT FROM AUTHOR]

The piecing together (talfîq) the recitations (the qirââts) of the Qur’an is a controversial issue in the sciences of the Qur’an recitation and the Islamic law (fiqh). Its effect on prayer is one of the legal dimensions of the discussion. The pronunciations in some Qur’anic recitations may come to be easy for a person compared to other Qur’anic recitations. For the reason of such easiness, the person may read certain verses by transferring to a recitation which is different from the recitation he started at the beginning of the prayer or if he studied the ten recitations of the Qur’an he may make the transition between different recitations by mistake. For the reason of above-mentioned transitions, the problem of the effect of talfîq on prayer occurs. This creates the need for research to clarify the issue. This need is one of the important reasons for writing this article. The article first examines the concept of transition or piecing together between different recitations (talfîq) in terms of the science of the Qur’anic recitation. After mentioning the opinions of the scholars of Qur’anic recitation, the article examines the concept of talfiq and its types. Talfîq between recitations means to read a Qur’anic verse according to one recitation, then continue its recitation accoding to another way of recitation. Talfîq can be done in three ways. These are talfîqs made by changing the letters or vowel marks of the words or just changing only its sounds. The scholars of Qur’anic recitation have disagreed on the ruling of talfîq between recitations. While some of them say that it is absolutely not permissible, others find it permissible on the condition that it does not distort the meaning of the Qur’an. However, the effect of talfîq on prayer is not mentioned in their opinions. The talfîq is divided into two in terms of its effect on prayer. They are talfiqs that may affect prayer or not affect it. The effect of talfiq on prayer depends on its effect on the meaning of the Qur’an. If it changes the meaning of the Qur’an in a way that contradicts it, this kind of the talfîq invalidates the prayer according to Hanafis. However, according to Maliki, Shafi'i and Hanbalis, if it changes the meaning of the Quran deliberately in a way that contradicts it, it invalidates the prayer, but if it is done by mistake, it does not invalidate the prayer. If the talfİq does not change the meaning of the Qur’an in a way that contradicts it, it does not invalidate the prayer because it does not lead a contradiction in meaning. However, since the talfîq creates a deficiency in prayer, the person who makes the talfîq commits a disapproved deed and a deficiency in his prayer. If this deficiency occurs in the wajib recitation, that person makes up this deficiency by performing prostration of forgetfulness at the end of the prayer. If the deficiency happens in the sunnah recitation, there is no need to perform the prostration of forgetfulness. The reason why talfîq which changes the meaning of the Qur’anic verse in a way that contradicts it invalidates the prayer is that the words pronounced in the prayer are taken the form of mundane words. Because a word can be either the Qur’an or a prayer or a dhikr. All the words other than these three types are mundane words. When the above-mentioned talfîqs at the level of letters, vowel mark and sounds are examined, it is seen that the talfîq at the level of sound does not change the meaning of the Qur’anic verse. It is observed that some of the talfiqs at the level of letter and vowel mark change the meaning of the recited Qur’anic verse while some others do not change its meaning. However, this change is not at a level that would contradict the meaning of the Qur’anic verse, but at a level that would create a deficiency in the meaning of the verse. For this reason, none of the types of talfîq invalidate the prayer. But some of them create a deficiency in prayer. As a result, it has been determined that the piecing together (talfîq) between mutawâtir recitations has a negative effect on the validity of prayer in some cases, but does not have a negative effect in some other cases. All of these provide an answer to a question that a person may encounter in his life of worship and help him to establish his relationship with God on a more solid basis. This is one of the benefits that makes this article important. While researching the subject, sources were obtained by using the documentation method, and the rulings were tried to be reached by examining particular samples and universal rules within the framework of the rulings of Islamic law by using inductive and deductive methods. By clarifying the rulings of the issue, the article aims to contribute to perform the prayers in a more healthy way. [ABSTRACT FROM AUTHOR]

The centrality of individual petition in ritual practice in the Hebrew Bible is rarely recognized. This article draws connections between legislation for the well-being sacrifice (זבח שלמים‎; Lev. 3; 7.11–36) and individual petitions as presented in biblical narratives and psalms. Hannah's successful petition for a son (1 Sam. 1.1–2.10) illustrates the petition process and the stakes. Solomon's dedication of the Temple (1 Kgs. 8) further details the process and authorizes seven types of petitions with equal provision for individuals vs. the nation and for sin-based vs. inexplicable crises. Of these, inexplicable crises faced by individuals are literally the most central. Hannah's crisis is of this type. The types authorized for individuals are reflected in numerous first-person psalms, which also make frequent use of the terminology of well-being offerings. Individual petition provides for an ongoing oral interaction with a God who is perceived as open to persuasion in a public space where an individual's social status may also be negotiated. [ABSTRACT FROM AUTHOR]

Religiosity has been a neglected factor in studies regarding the workplace in comparison to spirituality. Some available studies have indicated positive outcomes of religious commitment and intrinsically religious-oriented employees. There is however a lack of research explaining how religious commitment is related to occupational well-being. This study aimed to examine the mechanism of the relationship between religious practices and stress at work and the role of forgiveness as a moral virtue underlying this link. The participants in the study were 754 employees from Poland. The research used a cross-sectional design. The mechanism controlled for gender, denomination, age, education, and the level of position held, and the indirect relationship between prayer and mass attendance and stress at work through forgiveness was confirmed. Religious practices were positively related to a lack of revenge and avoidance motivation, which, in turn, was negatively correlated with stress at work. The role of religious commitment in occupational well-being was discussed, considering socio-cultural conditioning, and the theoretical and practical implications were presented. [ABSTRACT FROM AUTHOR]

This article explores Saint Anselm's prayers to Saint John the Evangelist, highlighting their different emphases and forms. The prayers express Anselm's fear of damnation and his desire for love and redemption. Anselm acknowledges his own sinful nature and appeals to John for intercession, recognizing John's close relationship with God. The prayers reflect Anselm's awareness of his own sinfulness and his hope for God's mercy through the intercession of the saints. [Extracted from the article]

Objective: Hypoglycemia is a serious complication of type 2 diabetes (DM2), but its severity and incidence and the healthcare services used are usually underreported in clinical practice. We aimed to describe the severity and frequency of hypoglycemia episodes, the proactive behaviors adopted, and healthcare services used by administering the Hypoglycemia Awareness Questionnaire (HypoA-Q). Methods: In this cross-sectional, multicenter, validation study, demographic data and clinical variables were retrieved from electronic records, and the HypoA-Q questionnaire was filled out. Questions 1 and 2 assessed the frequency of hypoglycemia events and the healthcare services used. Questions 4c, 4d, 9, 16b, and 16c evaluated the proactive behaviors of the patient and/or caregiver during the occurrence of hypoglycemic events. Results: In total, 502 DM2 patients treated with insulin and with a history of hypoglycemia were included in this study [54.6% women, median age: 65 years (interquartile range: 58–73); 55.4% receiving the basal-bolus regimen]. 281 (56%) patients reported at least one hypoglycemic event in the last year; 25% reported at least one severe hypoglycemia event; and 8.7% required hospitalization. Only 52% of patients monitored their capillary blood glucose levels to assess for hypoglycemia. Conclusion: The use of HypoA-Q questionnaire in usual clinical practice could facilitate the characterization of hypoglycemia events and the identification of at-risk populations by healthcare professionals and payers. [ABSTRACT FROM AUTHOR]

Islamic scholars have written many works on the importance of prayer, which is accepted as a person's request by turning to Allah. In addition to religious, socio-economic and psychological factors, cultural interaction and religious degeneration, it is observed that the request of the rulers and prominent people of the society to write works on prayer is effective in the emergence of the literature on prayer, which has an important place in the Qur'an and Sunnah. Although many reasons are effective in the emergence of prayer literature, it is seen that the aims of correcting the misperceptions about prayer in society and conducting the discussions on the subject on a healthy basis come to the fore. This is because, over time, a number of practices related to prayer that are incompatible with the basic principles of Islam have emerged in Islamic society, which has led to theological debates on the subject. For these reasons, Islamic scholars have written separate works on prayer in order to both build Muslims' conception of prayer on healthy foundations and to resolve the debates on social grounds. In this study, the theological, socio-political, psychological, cultural interaction, religious corruption and desire factors that are effective in the emergence of prayer literature in the Islamic tradition are discussed and the subject is examined through selected sample works. [ABSTRACT FROM AUTHOR]

Understanding of the methods of understanding and interpreting the sunnah of the companions who grew up under the guidance of the Prophet contributes to the understanding and interpretation of religion. However, each companion benefited from the Prophet as much as his own capacity and capability, so their comprehending of sunnah differentiated from each other. Ibn al-ʿAbbās, who refers to his opinions, is one of the companions whose opinions were consulted and expressed their opinions on the topic of sunnah. It is seen that He approached the sunnah with taking into account the reasons and purposes. In this context, the main questions of our study are as follows: What is Ibn al-ʿAbbās' approach to the sunnah? What are the issues that he accepts and does not accept as sunnah, especially in terms of prayer and hajj? Is it possible to see the basic principles of the purposeal approach of hadith in Ibn al-ʿAbbās's perception of sunnah? Throughout the study, answers to these questions will be sought and evaluations will be made based on the findings.In this article, are examined Ibn al-ʿAbbās' short biography and scientific knowledge, as well as the issues he accepted and did not accept as sunnah. Based on the issues discussed in the study, It is probable to say that it would be suitable to consider the reasons and purposes, environment and conditions that the Prophet pursued as Ibn al-ʿAbbās did. [ABSTRACT FROM AUTHOR]

This article explores how writers, predominantly adhering to a variety of different Christian denominations but also including Jewish writers, discussed religion and the body in letters throughout the long eighteenth century. It draws on a corpus of over 2,500 familiar letters written by men and women of different denominations between 1675 and 1820. That these letters were not chosen because of their religious content makes them a good 'test' of the role of faith in everyday understandings of the body. This article underscores the continued centrality of religious discourse and devotional practice in eighteenth-century everyday life. Our research finds that religion was a commonplace register deployed when discussing bodily matters throughout the long eighteenth century. Significantly, this was the case for individuals who otherwise made scant reference to their faith. Discussion of the physical body encouraged recourse to providence, a public discussion of doctrine, and the shared expression of devotion. The ongoing force of religion in people's lives was thus intimately tied to their embodied experiences. Letters not only expressed but actively maintained this widely shared religious framework for understanding the body. [ABSTRACT FROM AUTHOR]

God created man in a special form and gave him reason and will. God, who created humans in two different genders, male and female, declared that superiority is not based on gender, but rather based on taqwa (piety). Accordingly, being a man is not a source of pride, nor is being a woman a degrading quality. While God has endowed man with many rights, especially the right to life, it also imposes some responsibilities. Although God considered men and women equal in creation, faith and servitude, established some different provisions regarding responsibility. One of these areas is worship. Islam does not hold women responsible for some practices related to worship. Essentially, this attitude of Islam towards women is not a devaluation or restriction, but rather a valuing and providing positive privileges over men. When we examine prayer and fasting practices closely, we see that women are not only on menstrual and puerperal days, but also on days when they have different obligations such as pregnancy and breastfeeding. Likewise, they were not obliged to perform Friday and Eid prayers by their obligations such as childcare etc. They were also excused from performing regular prayers in congregation in the mosque. It should be noted that Islam's approach to the issue is based on opportunity, need and necessity, not gender. In this context, discourses that Islam and Muslims exclude women and see them as secondclass beings damage the image of Islam and Muslims. However, these accusations are baseless allegations based on distortions of the relevant provisions of Islamic law; These are baseless allegations. Our study is important in that it demonstrates that these accusations are unjustified by focusing on the positive privileges granted to women, whereas they are not granted to men. To reveal these privileges, only prayer and fasting practices have been examined within the limitation of these study and the relevant issues have been tried to be processed with evidence by making use of the basic sources of the sects. The content of the subject has been enriched within the framework of sectarian views, and current studies on the subject have been tried to be analysed. References have been to the views of the High Board of Religious Affairs. This study has refuted the unfair accusations of anti-Islamic discourses and contemporary feminist thoughts, which accuse Islam of not respecting women's rights and restricting women in the field of worship, as in many areas. Contrary to these claims, this study revealed that Islam gives women duties in accordance with their nature and exempts them from duties that would be burdensome for them. [ABSTRACT FROM AUTHOR]

Among the acts of worship, the sermon is an important practice in which religious and social guidance activities are carried out. The hadith corpus contains a number of prohibitions that the congregation should follow during the sermon. These narrations point to a series of prohibitions against listening to the sermon, including talking, praying and reciting the Qur'an. The ruling on listening to the khutbah, the framework of the prohibitions during the khutbah, and the rulings of the fuqaha on these prohibitions are the subject of this study. Based on the narrations, two different approaches of the fuqaha have emerged regarding whether or not to pray during the khutbah, while speaking is either makruh or haram. Different evaluations have been made on details such as giving or receiving salaam, praying for mercy for the one who sneezes, saying "amen" to the imam's prayers in order to participate in his sermon, and saying salāt al-salām when the Prophet's (pbuh) name is mentioned. In this study, these narrations and rulings were evaluated separately, and it was concluded that the sermon is of great importance and the congregation should refrain from any behavior that would prevent them from listening to the sermon. [ABSTRACT FROM AUTHOR]

This paper explores the question of whether clinical ethicists should engage in prayer with patients to establish a deeper connection and gain a better understanding of their perspectives. By examining the ethical considerations, potential benefits, and limitations associated with prayer in clinical settings, this paper aims to contribute to the ongoing discourse surrounding the role of spirituality in health care. [ABSTRACT FROM AUTHOR]

While scholars have long recognized the central importance of the cross within Syriac-speaking Christian communities in late antique Mesopotamia, the question of how physical crosses functioned as aids for prayer has only recently begun to be explored. The present article addresses this question with respect to East Syrian monastic communities in seventh-century Mesopotamia, focusing on the context of the monastic cell. Bringing together accounts of cross-directed prayer in Syriac monastic literature with archaeological evidence for crosses from the region, the article concludes that physical crosses played an important role as mediating devices of divine presence that were both always at hand and the frequent objects of monastics' sensorial attention. These conclusions are subsequently discussed through the lens of recent research from the field of new media studies toward the goal of understanding how cross-directed prayer may have served to bridge monastic spirituality and sociality in Mesopotamia. [ABSTRACT FROM AUTHOR]

During the first millennium of Christian presence in Ethiopia (from the fourth century), church architecture was first in accordance with, and later partially based on, the basilica plan. Circa the early sixteenth century, a new and unique church plan appeared, circular, concentric, and with a square sanctuary, and became the dominant church plan in the northwestern Ethiopian Highlands. This church plan has been referred to in scholarship as an innovation, and its sources of inspiration have not yet been definitively established. In this article, I will argue that this plan is a culmination of a process with roots in the Late Antique and Medieval Holy Land, by which the concentric prayer house plan came to be associated with the Jerusalem Temple. This process transcended religious boundaries and is expressed in the religious architecture of three monotheistic religious traditions. [ABSTRACT FROM AUTHOR]

Objectives: This study sought to identify the potential effect of Islamic-Spiritual care and how it is delivered in treating depression and improving the quality of life (QoL) of patients with heart disease. Methods: This systematic review is reported based on the Preferred Reporting Items for Systematic Reviews and Meta-Analysis. We searched using relevant keywords through PubMed, CINAHL, Scopus, Springer Link, and Academic Search Complete. Articles with an experimental or cohort design were included, without date restrictions. The quality of evidence was assessed using the Joanna Briggs Institute critical appraisal checklist, and data synthesis used thematic analysis. Results: The analysis included 6 of the 47 identified studies. All studies were conducted in Iran, and a small number had a low risk of bias. The intervention was given through an Islamic teaching strategy, indicating the potential to reduce depression and improve QoL. Moreover, the learning core consists of belief and surrender in God's providence, strengthened meaning and life's purposes, worship, and skills to overcome obstacles. Conclusions: The interventions had the potential to treat depression and improve the QoL. However, a further study considering the risks of bias and involving a larger patient population with other Muslim backgrounds is necessary. [ABSTRACT FROM AUTHOR]

Purpose: This study aims to determine the effects of Islamic Mindfulness-based Caring (IMC) on fatigue among breast cancer patients. Design: A quasi-experimental study was undertaken in the chemotherapy unit of a hospital, in Bandung, Indonesia. Methods: A total of 112 females with stage III breast cancer undertaking chemotherapy treatment were recruited by purposive sampling technique. The experimental group (n = 53) was given both IMC and usual care, whereas the control group (n = 59) received only the usual care. Data were collected on days 1, 3, 23, and 44 using the Functional Assessment of Chronic Illness Therapy-Fatigue (FACIT-F) and demographic information tools. Data analyses were carried out with the Mixed-Effects Linear Regression. Findings: We found a significant difference in fatigue between the control and experimental groups on days 23 (mean: 29.34–34.92; p =.001) and 44 (mean: 28.68–37.89; p <.001) after IMC intervention. The increase of time was significantly associated with a lower fatigue score (p <.05). Mixed-Effect Linear Regression showed a significant interaction between time and intervention of IMC effect on fatigue score on time-4 (adjusted β coefficient: 6.62; 95% CI: 2.17–11.06). Conclusions: Nurse-administered IMC is capable of reducing fatigue among breast cancer patients who underwent chemotherapy. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Young Intellectuals / Genç Mütefekkirler Dergisi is the property of Journal of Young Intellectuals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Burdur Theology Journal / Burdur İlahiyat Dergisi is the property of Burdur Mehmet Akif Ersoy Universitesi lahiyat Fakultesi Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study ventures into the interrelation of religious tradition and the design of floor coverings, specifically, the prayer mats utilized in the mandatory quintuple daily prayers by Muslims worldwide. Its primary focus is the relatively unfamiliar area of how religious sensitivities intersect with, and at times challenge, the development of patterns in mat design. Delving into the enigmatic metaphors intricately woven into these designs, the research reviewed the literature and illuminated the profound interplay between symbolic religious representation and the language of aesthetics. It additionally scrutinizes the potential conflicts that can emerge when sacred symbols are used unintentionally, underscoring the pivotal role of cultural consciousness and sensitivity in the realm of design. An extensive analysis of various prayer mats was conducted, dissecting their design composition to decipher any underlying symbolism. Upon its conclusion, the study proposed a set of 11 well-rounded recommendations, including the use of Artificial Intelligence (AI). These guidelines are drafted through understanding of concept and design development, within the domain of Islamic aesthetics and religious sensitivities. These adaptable suggestions, backed by thorough research, hold the potential to act as valuable guidance for those involved in the designing and manufacturing industry of prayer mats, thus shaping the future direction of this art form. [ABSTRACT FROM AUTHOR]

People have lost their lives at almost every religious place due to overcrowding, lack of safety culture practices, and passive local leadership to safeguard the citizens who went there to pray. Safety culture management at worship places is a very serious issue which is commonly not addressed as a planned approach by the concerned authorities at all levels. The newspaper reports indicate incidents in which almost every worship place (like temples, mosques, gurudwara, & churches) killed hundreds of people each year due to a lack of safety culture in their premises as crowds pour heavily during religious festivals, and there is no discipline except for VIPs. Why do people die in India due to hunger if there are numerous Langars and Bhandaras in Gurudwara and Temples? Why do people die in accidents while going to worship places? What are the wrong things with religious institutions in India? There are newspaper reports from all worship places of all castes and religions across the country. Why are local authorities passive about devotees who visit for holy prayers losing their lives along with families? The sample for this research included interactions with 260 professionals across India. Religious organisations and leaders need to widen the focus of safety culture such as increasing awareness for visitors, maintaining engineering controls for entry and exit points, CCTV installations, safety professionals deployment, emergency response plans, collaboration with local authorities, limiting entry per day with authorised passes, restructuring worship places to prevent crowding situations, regular safety training for permanent/casual staff members, controlling fake unregistered people to help and cheat the devotees. This study offered a comprehensive discussion on the recommendations for the safety of religious institutions, devotees and organisers such as, the safety procedures for religious institutions, safety procedures that make economic sense for religious institutions, respecting religious freedom for minority groups, hi-tech security of religious places, preventive measures for the safety of worship places, politics' impact on the psychological safety of places of worship, and religious leadership matters in the safety of worship places. The concerned Ministries and leaders must step in to prioritise the safety and cultural aspects of worship places. Medical care facilities at places of worship are a must for post-incident care of devotees. There are also several worship places with no such incidents. [ABSTRACT FROM AUTHOR]

The praying mantis Creobroter nebulosa Zheng (Mantedea: Hymenopodidae) is an insect that has medicinal and esthetical importance, and being a natural enemy for many insects, the species is used as a biological control agent. In this publication, we used scanning electron microscopy (SEM) to study the fine morphology of antennae of males and females of this species. The antennae of both sexes are filiform and consist of three parts: scape, pedicel, and flagellum (differing in the number of segments). Based on the external morphology and the sensilla distribution, the antennal flagellum is could be divided into five regions. Seven sensilla types and eleven subtypes of sensilla were observed: grooved peg sensillum (Sgp), Bohm bristles (Bb), basiconic sensillum (Sb), trichoid sensillum (StI, StII), campaniform sensillum (Sca), chaetic sensillum (ScI, ScII, ScIII), and coeloconic sensillum (ScoI, ScoII). In Mantodea, the ScoII is observed for the first time, and it is located on the tip of the flagellum. The external structure and distribution of these sensilla are compared to those of other insects and possible functions of the antennal sensilla are discussed. The males and females of the mantis could be distinguished by the length of antennae and number of Sgp. Males have antennae about 1.5 times longer and have significantly larger number of Sgp compared to females. The sexual difference in distribution of the Sgp suggests that this type of sensilla may play a role in sex-pheromones detection in mantis. [ABSTRACT FROM AUTHOR]