A modern conceptualization of phobia in al-Balkhi's 9th century treatise: Sustenance of the Body and Soul

Morbid fears and phobias have been mentioned in religious, philosophical and medical manuscripts since ancient times. Despite early insights by the Greeks, phobias did not appear as a separate clinical phenomenon in Western medicine until the 17th century and has evolved substantially since. However, robust investigations attempting to decipher the clinical nature of phobias emerged in pre-modern times during the oft-overlooked Islamic Golden Era (9th-12th centuries); which overlapped with Europe's medieval period. An innovative attempt was made by the 9th century Muslim scholar, Abu Zayd al-Balkhi, in his medical manuscript "Sustenance of the Body and Soul," to define phobias as a separate diagnostic entity. Al-Balkhi was one of the earliest to cluster psychological and physical symptoms of phobias under one category, "al-Fazaá", and outline a specific management plan. We analyze al-Balkhi's description of phobias, according to the modern understanding of psychiatric classifications and symptomatology as described in the DSM-5.

Typology of end-of-life priorities in Saudi females: averaging analysis and Q-methodology

BACKGROUND

Understanding culture-and sex-related end-of-life preferences is essential to provide quality end-of-life care. We have previously explored end-of-life choices in Saudi males and found important culture-related differences and that Q-methodology is useful in identifying intraculture, opinion-based groups. Here, we explore Saudi females' end-of-life choices.

METHODS

A volunteer sample of 68 females rank-ordered 47 opinion statements on end-of-life issues into a nine-category symmetrical distribution. The ranking scores of the statements were analyzed by averaging analysis and Q-methodology.

RESULTS

The mean age of the females in the sample was 30.3 years (range, 19-55 years). Among them, 51% reported average religiosity, 78% reported very good health, 79% reported very good life quality, and 100% reported high-school education or more. The extreme five overall priorities were to be able to say the statement of faith, be at peace with God, die without having the body exposed, maintain dignity, and resolve all conflicts. The extreme five overall dis-priorities were to die in the hospital, die well dressed, be informed about impending death by family/friends rather than doctor, die at peak of life, and not know if one has a fatal illness. Q-methodology identified five opinion-based groups with qualitatively different characteristics: "physical and emotional privacy concerned, family caring" (younger, lower religiosity), "whole person" (higher religiosity), "pain and informational privacy concerned" (lower life quality), "decisional privacy concerned" (older, higher life quality), and "life quantity concerned, family dependent" (high life quality, low life satisfaction). Out of the extreme 14 priorities/dis-priorities for each group, 21%-50% were not represented among the extreme 20 priorities/dis-priorities for the entire sample.

CONCLUSION

Consistent with the previously reported findings in Saudi males, transcendence and dying in the hospital were the extreme end-of-life priority and dis-priority, respectively, in Saudi females. Body modesty was a major overall concern; however, concerns about pain, various types of privacy, and life quantity were variably emphasized by the five opinion-based groups but masked by averaging analysis.

A Preliminary Insight into an Islamic Mechanism for Neuroethics

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.

"Shades of Foreign Evil": "Honor Killings" and "Family Murders" in the Canadian Press

This article compares murder cases labeled "honor killings" with cases labeled "family/spousal murders" in the Canadian news media, exploring the construction of boundaries between these two practices. We conducted a systematic qualitative content analysis, examining a sample of 486 articles from three major Canadian newspapers between 2000 and 2012. Our analysis shows that "honor killings" are framed in terms of culture and ethnic background, presenting a dichotomy between South Asian/Muslim and Western values. Conversely, articles presenting cases as "family/spousal murders" tend to focus on the perpetrators' personalities or psychological characteristics, often ignoring factors such as culture, patriarchy, honor, and shame.

How welcome do Iranian-Americans feel in their homeland? Perceptions of social distance among Muslim, Jewish, and Non-Religious Iranian-American adults

Recent political events in the United States have created a political climate that promotes prejudice against Middle Eastern, Iranian, and Muslim people. In this study, we were interested in investigating two questions: (1) How welcome do Iranian-American men and women from various religious backgrounds (Muslim, Jewish, or no religious affiliation) feel in their new homeland (specifically, how much social distance (affective distance) do they think their Euro-American neighbors feel toward them? and (2) to what extent does the possession of stereotypical Middle Eastern, Iranian, or Muslim traits (an accent, darker skin, wearing of religious symbols, traditional garb, etc.) spark prejudice and thus Iranian-Americans perception of social distance? Participants were recruited from two very different sources: (1) shoppers at grocery stores in Iranian-American neighborhoods in Los Angeles, and (2) a survey posted on http://Surveymonkey.com. A total of 374 Iranian-Americans, ages 18 and older, completed an in-person or online questionnaire that included the following: a request for demographic information, religious preferences, a survey of how typically Iranian-American the respondents’ traits were, and the social distance scale. A surprise was that it was the Iranian-American Jews (not the Muslims), who felt most keenly that Euro-Americans kept them at a distance. Jewish women received higher scores on the social distance scale than did members of any other group. In addition, again, it was mainly Iranian-American Jews, particularly those who spoke with a Middle Eastern accent or wore stereotypically religious symbols, who felt the most social distance existing between them and “typical” Americans.

Religious involvement, suicidal ideation and behavior in mainland China

OBJECTIVE

Little is known about relations between religious involvement and suicidal behaviors in mainland China. This study aims to examine the association between religious involvement and suicidal ideation, planning, and attempts within a general community population controlling for socio-demographic, physical, and mental health factors.

METHOD

Data were examined from a population-based sample of 2,769 community-dwelling adults in the province of Ningxia China, where nearly 40% are Muslim, 11% other religious affiliations, and 49% no religion. Four separate logistic regression models examined correlations between religious involvement and self-reported suicidal thoughts, plans, and attempts. Analyses were also stratified by Muslim affiliation (n = 1103) and no religion (n = 1,366).

RESULTS

Bivariate analyses in the overall sample demonstrated that higher personal religiosity scores (χ(2) = 6.8, p < 0.01) and total religiosity scores (χ(2) = 5.1, p < 0.05) were positively correlated with developing a suicidal plan, which disappeared after controlling for demographic characteristics. Otherwise, no significant correlations were found between any religious characteristic and suicidal ideation, plan, or attempt in either Muslims or those with no religion.

CONCLUSIONS

In contrast to most previous studies, religious involvement plays less of a role in suicidal behaviors in at least one province of mainland China.

Literature review of type 2 diabetes mellitus among minority Muslim populations in Israel

This review surveys the literature published on the characteristics and implications of pre-diabetes and type 2 diabetes mellitus (T2DM) for the Arab and Bedouin populations of Israel. T2DM is a global health problem. The rapid rise in its prevalence in the Arab and Bedouin populations in Israel is responsible for their lower life expectancy compared to Israeli Jews. The increased prevalence of T2DM corresponds to increased rates of obesity in these populations. A major risk group is adult Arab women aged 55-64 years. In this group obesity reaches 70%. There are several genetic and nutritional explanations for this increase. We found high hospitalization rates for micro and macrovascular complications among diabetic patients of Arab and Bedouin origin. Despite the high prevalence of diabetes and its negative health implications, there is evidence that care and counseling relating to nutrition, physical activity and self-examination of the feet are unsatisfactory. Economic difficulties are frequently cited as the reason for inadequate medical care. Other proposed reasons include faith in traditional therapy and misconceptions about drugs and their side effects. In Israel, the quality indicators program is based on one of the world’s leading information systems and deals with the management of chronic diseases such as diabetes. The program’s baseline data pointed to health inequality between minority populations and the general population in several areas, including monitoring and control of diabetes. Based on these data, a pilot intervention program was planned, aimed at minority populations. This program led to a decrease in inequality and served as the basis for a broader, more comprehensive intervention that has entered the implementation stage. Interventions that were shown to be effective in other Arabic countries may serve as models for diabetes management in the Arab and Bedouin populations in Israel.

The attribution of psychotic symptoms to jinn in Islamic patients

Patients with an Islamic background who suffer from hallucinations or other psychotic symptoms may attribute these experiences to jinn (i.e., invisible spirits). In this paper, we review the medical literature on jinn as an explanatory model in the context of psychotic disorders. We conducted a systematic search for papers on jinn and psychosis in Pubmed, EMBASE, Ovid Medline, PsycINFO, and Google Scholar databases. Our search yielded 105 scientific texts on jinn and their relationship with mental disorders, including 47 case reports. Among the case reports a definite biomedical diagnosis was provided in 66% of the cases, of which 45.2% involved a schizophrenia spectrum disorder. Fully 10 of 16 hallucinating patients experienced multimodal hallucinations. Although infrequently documented in the biomedical literature, the attribution of psychiatric symptoms to jinn appears to be quite common among Islamic patients, and to have significant impact on the diagnosis, treatment, and course of mental disorders, particularly psychotic disorders.

Adult physical inactivity prevalence in the Muslim world: Analysis of 38 countries

Objective

Physical inactivity surveillance informs policy and treatment options toward meeting the World Health Organization's (WHO) goal of a 10% reduction in its prevalence by 2025. We currently do not know the aggregate prevalence for Muslim-majority countries, many of which have extremely high rates of comorbidities associated with physical inactivity.

Method

Based on data for 163, 556 persons in 38 Muslim countries that were collected by the Global Physical Activity Questionnaire and the International Physical Activity Questionnaire, unweighted and weighted physical inactivity prevalence estimates were calculated. I used two-proportion Z tests to determine gender and ethnic differences within the sample and between the sample and 94 non-Muslim countries and odds ratios to determine the magnitude of significant differences.

Results

Total physical inactivity prevalence was 32.3% (95% CI: 31.9, 32.7). Prevalence among males and females was 28.8% and 35.5%, respectively. Prevalence among non-Arabs and Arabs was 28.6% and 43.7%, respectively. Females and Arabs were more likely physically inactive than their respective counterparts [OR = 1.36 (1.33, 1.39) and OR = 1.94 (1.90, 1.98)]. Muslim countries were more likely physically inactive [OR = 1.23 (1.22, 1.25)] than non-Muslim ones, which was primarily due to the influence of Arabs [OR = 2.01 (1.97, 2.04)], and in particular female Arabs [OR = 2.22 (2.17, 2.27)].

Conclusion

Physical inactivity prevalence in the Muslim world is higher than non-Muslim countries and the difference is primarily due to higher rates among Arabs.

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I present a compendium of physical inactivity prevalence among Muslim nations.

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Physical inactivity is higher among females and Arabs than males and non-Arabs.

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Physical inactivity is higher among Muslim nations than non-Muslim nations.

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Arab females are the most physically inactive of all subpopulations.

Explaining the Muslim employment gap in Western Europe: individual-level effects and ethno-religious penalties

It is well-documented that Muslims experience economic disadvantages in Western European labor markets. However, few studies comprehensively test individual-level explanations for the Muslim employment gap. Using data from the European Social Survey, this research note briefly examines the role of individual-level differences between Muslims and non-Muslims in mediating employment differences. Results reveal that human capital, migration background, religiosity, cultural values, and perceptions of discrimination jointly account for about 40% of the employment variance between Muslims and non-Muslims. Model specifications for first- and second-generation Muslim immigrants reveal a similar pattern, with migration background and perceived discrimination being of key relevance in mediating employment difference. While individual-level effects are indeed relevant, unexplained variance suggests that symbolic boundaries against Islam may still translate into tangible ethno-religious penalties.

Canadian Licensing Changes and the Anticipated Impact on Islamic Spiritual Care and Counseling Practice in Ontario

This article highlights some significant aspects of the new regulations and the benefits of the College of Registered Psychotherapists and Registered Mental Health Therapists of Ontario (CRPO) with regard to the spiritual care and counseling practice of Muslim spiritual caregivers, including imams.

The Traumatogenic Dynamics of Internalized Stigma of Mental Illness Among Arab American, Muslim, and Refugee Clients

Understanding the dynamics of mental health stigma through existing frameworks, especially in minorities with higher stigma, is problematic. There is a need to reconceptualize stigma, particularly in highly traumatized groups. The current study examines the validity of a new development-based trauma framework that conceptualizes stigma as a type III chronic trauma that contributes to negative mental health effects. This framework proposes that public stigma is a unique chronic traumatic stress that mediates the effects of similar trauma types in mental health patients. To test this proposition, this study explores the relationships between internalized stigma of mental illness (ISMI), different trauma types, and posttrauma spectrum disorders. ISMI, posttraumatic stress disorder, other posttrauma spectrum disorders, and cumulative trauma measures were administered to a sample of 399 mental health patients that included Arab (82%), Muslim (84%), and refugee (31%), as well as American patients (18%). Age in the sample ranged from 18 to 76 years (M = 39.66, SD = 11.45), with 53.5% males. Hierarchical multiple regression, t tests, and path analyses were conducted. Results indicated that ISMI predicted posttraumatic stress disorder and other posttrauma spectrum disorders after controlling for cumulative trauma. ISMI was associated with other chronic collective identity traumas. While Arab Americans, Muslims, and refugees had higher ISMI scores than other Americans, the elevated chronic trauma levels of these groups were significant predictors of these differences. The results provide evidence to support ISMI traumatology model. Implications of the results for treating victims of ISMI, especially Arab Americans, Muslims and refugees are discussed.

Dire necessity and transformation: entry-points for modern science in Islamic bioethical assessment of porcine products in vaccines

The field of medicine provides an important window through which to examine the encounters between religion and science, and between modernity and tradition. While both religion and science consider health to be a 'good' that is to be preserved, and promoted, religious and science-based teachings may differ in their conception of what constitutes good health, and how that health is to be achieved. This paper analyzes the way the Islamic ethico-legal tradition assesses the permissibility of using vaccines that contain porcine-derived components by referencing opinions of several Islamic authorities. In the Islamic ethico-legal tradition controversy surrounds the use of proteins from an animal (pig) that is considered to be impure by Islamic law. As we discuss the Islamic ethico-legal constructs used to argue for or against the use of porcine-based vaccines we will call attention to areas where modern medical data may make the arguments more precise. By highlighting areas where science can buttress and clarify the ethico-legal arguments we hope to spur an enhanced applied Islamic bioethics discourse where religious scholars and medical experts use modern science in a way that remains faithful to the epistemology of Islamic ethics to clarify what Islam requires of Muslim patients and healthcare workers.

Denunciation and the construction of norms in group conflict: examples from an Al-Qaeda-supporting group

In situations of violent group conflict, group members often argue about how to deal with the outgroup. While some argue for aggression, force, and separation, others argue for negotiation and cooperation. Each side attempts to persuade the group that their own position is normative and is most in line with the interests and essence of the group. These arguments often involve denunciations of opponents as disloyal or deviant. In such situations, definitions of group identities and norms, and what counts as loyalty and deviance, are therefore disputed. This article analyses how a UK-based Al-Qaeda-supporting organization denounces 'moderate' Muslims in the United Kingdom who engage with secular institutions and who ally themselves with non-Muslims in political disputes. Drawing on theological, historical, and political arguments, a prescriptive norm is constructed whereby the correct behaviour of Muslims in the West is to avoid participation in secular political systems and to avoid political cooperation with non-Muslims. Muslims who are seen as breaking these norms are denounced and denigrated in a variety of ways by assigning them a range of deviant identity positions. Denunciations involve explanatory accounts which construct opponents as unworthy representatives of the group based on their deviation from Islam, or from ignorance, cowardice, mental weakness, or self-interest. This article illustrates that the practice of denunciation is an important aspect of the organization of group conflict. Finally, it argues that it is dangerous for social psychologists to treat group norms and prototypes as consensual.

Families' needs of critical care Muslim patients in Saudi Arabia: a quantitative study

AIM

To identify the needs of families of adult intensive care unit (ICU) patients in Saudi Arabia as perceived by family members and health care providers.

BACKGROUND

Family members of critically ill patients are likely to have specific needs that should be addressed by the critical care team and which, if unmet, may produce stress for patients' families and health care providers. The literature has yet to identify the needs of Muslim families in relation to religious beliefs and cultural values in critical care settings in Saudi Arabia.

DESIGN

A cross-sectional survey design.

METHOD

A total of 176 family members and 497 intensive health care providers were recruited from eight adult mixed medical-surgical ICUs between November 2011 and February 2012 utilizing a four-point Likert type scale self-administered questionnaire.

RESULTS

The findings revealed that family members and health care providers ranked assurance, information and cultural and spiritual needs as the most important, and support and proximity as least important. There were significant differences in the mean values found between family members and health care providers. A significant finding not identified in other studies was 'The need to have the health care providers handle the body of the dead Muslim with extreme caution and respect' which, under the dimension of cultural and spiritual needs, was perceived by family members to be the most important and by the health care providers as the fifth most important need.

CONCLUSION

The recognition of family needs in the critical care unit informed the development of interventions to meet family needs and improve the care quality.

Role of Islam in the management of Psychiatric disorders

With the significant growth of the Muslim population all over the world, there exists a corresponding increase in the need for mental health services that suit this group of patients. Research demonstrates the effectiveness of the integration of spirituality and religiosity into psychotherapy and how religious beliefs could affect the management plans. This article discusses the impact of various beliefs in the Islamic faith on the bio-psychosocial model for the management of different psychiatric disorders including focusing on the modification of psychotherapeutic techniques as cognitive restructuring. It also shows other types of therapies such as music therapy, meditation therapy, and aromatherapy. The main emphasis remains to ensure that Muslim psychiatric patients get ethical, acceptable, and effective treatment.

Evidence-based monitoring and evaluation of the faith-based approach to HIV prevention among Christian and Muslim youth in Wakiso district in Uganda

BACKGROUND

The Islamic Medical Association of Uganda, has been implementing the faith-based approach to HIV prevention without baseline data on expected positive outcomes.

OBJECTIVES

To establish evidence-based baseline data on expected positive outcomes of the faith-based approach to HIV prevention.

METHODS

A cross-sectional study of 15-24 year-old youths was analyzed for significant associations between HIV infections, risky behaviors, and religiosity

RESULTS

HIV prevalence was 3.6% among Christians and 2.4% among Muslims. Abstaining from sex among teenagers was at 54% for Christians and 58% for Muslims. Being faithful in marriage among males was at 41% for Christians and 34% for Muslims and among females it was 65% for Christians and 69% for Muslims. Praying privately was associated with lower HIV infections and was observed among 60% of Christians. Sujda, the hyperpigmented marker of regular prayers on the forehead of Muslims was associated with lower HIV infections and observed in 42% of them. Ever drank alcohol was associated with higher HIV prevalence and observed in 52% of Christians and 17% of Muslims. Male circumcision rates were 15% for Christians and 98% for Muslims.

CONCLUSION

A sero-behavioral-religiosity survey can provide evidence-based data for monitoring and evaluation of the faith-based approach to HIV prevention.