Pakistani religious coping and the experience and behaviour of Ramadan

Khan, Ziasma Haneef; Watson, P. J.; Chen, Zhuo; Iftikhar, Afshan; Jabeen, Rizwana

doi:10.1080/13674676.2011.582862

Cited by 19 publications

(21 citation statements)

References 15 publications

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“…As in Pakistan (Khan, Watson, & Chen, 2011, 2012Khan, Watson, Chen, Iftikhar, & Jabeen, 2012), the IPRCIS in Iran displayed a three-factor rather than the initially reported unidimensional structure (Abu Raiya, Pargament, Mahoney, & Stein, 2008). These Islamic Identity, Extra-Prayer Commitment, and Positive Islamic Coping factors correlated negatively with Perceived Stress, and/or positively with Self-Esteem, confirming suggestions that they would measure beliefs that promote coping.…”

Section: Pmir Coping Measuresmentioning

confidence: 55%

“…As a secondary purpose, this project also sought to further clarify the PMIR. Pakistani studies already document the promise of the PMIR in advancing a Muslim psychology of religion (Khan, Watson, & Chen, 2011, 2012Khan, Watson, Chen, Iftikhar, & Jabeen, 2012). A vast research literature, for example, demonstrates that religious beliefs can both help and hinder efforts to cope with stress (Pargament, 1997 All four measures, therefore, seemed to be congruent with a sincere Muslim faith.…”

Section: Clarifying the Pmirmentioning

confidence: 99%

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Analyzing the Spirituality of Muslim Experiential Religiousness: Relationships with Psychological Measures of Islamic Religiousness in Iran

Ghorbani

Watson

Geranmayepour

et al. 2013

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This investigation analyzed Islamic spirituality as measured by a Muslim Experiential Religiousness Scale. Iranian university and seminary students (N = 351) responded to this instrument along with the Psychological Measure of Islamic Religiousness (PMIR) and Perceived Stress and Self-Esteem scales. Muslim Experiential Religiousness correlated predictably with all PMIR subscales, Perceived Stress, and Self-Esteem, and mediated almost all relationships of the PMIR Islamic Beliefs subscale with religious functioning. When evaluated by participants, Muslim Experiential Religiousness items proved to be "rational" relative to their Muslim religious ideals. Women in an Islamic seminary scored higher on Muslim Experiential Religiousness than Islamic women in a more general university, and Muslim Experiential Religiousness also mediated the many other religious differences observed between these two student groups. These data most importantly identified the Muslim Experiential Religiousness Scale as a useful instrument for testing hypotheses about the dynamics of Muslim spirituality.

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Section: Pmir Coping Measuresmentioning

confidence: 55%

Section: Clarifying the Pmirmentioning

confidence: 99%

Analyzing the Spirituality of Muslim Experiential Religiousness: Relationships with Psychological Measures of Islamic Religiousness in Iran

Ghorbani

Watson

Geranmayepour

et al. 2013

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“…Sıkıntılı olaylarda dine yönelme, dinî başa çıkmayı tercih etme kişileri daha huzurlu yapmaktadır (Day & Maltby, 2003). Allah'ın kendisini cezalandırdığı şeklindeki dinî memnuniyetsizlik tarzı dinî başa çıkma tutumu Ramazan orucu gibi iyi amellerde bulunmanın etkisiyle azalır (Khan, Watson, Chen, Iftikhar, & Jabeen, 2012). Oruç, sabah Cinsiyet değişkenine göre stresle ve dinî başa çıkma yöntemleri arasında anlamlı bir ilişki bulunamamakla beraber, kadınların stresle başa çıkma kaçma duygusal-eylemsel boyutunu daha fazla kullanmayı tercih ettikleri görülmektedir.…”

Section: Sonuç Ve Tartışmaunclassified

Stresle Başa Çikma Ve Di̇ni̇ Başa Çikma Yöntemleri̇ Arasindaki̇ İli̇şki̇: Çeşi̇tli̇ Deği̇şkenler Açisindan İncelenmesi̇

Karakaş¹,

Koç²

2014

itobiad

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ÖzStres birçok ruhsal ve fiziksel rahatsızlıkların ana sebebidir. Stresle başa çıkmanın birçok yolları vardır. Dinî başa çıkma tarzları da bireylerin baş edemedikleri durumlarda kendinden üstün bir varlığa sığınma ihtiyacından kaynaklanan bir başa çıkma tarzıdır. Bu çalışmada çeşitli değişkenler açısından stresle başa çıkma ve dinî başa çıkma arasında bir ilişki olup olmadığı araştırıldı. Araştırmada stresle başa çıkma tutum envanteri ve dinî başa çıkma ölçeği kullandık.Araştırmanın nihayetinde dinî başa çıkma tutumları ile stresle başa çıkma tutumları arasında anlamlı düzeyde ilişkinin var olduğu gözlenmiştir. Bireyler yaşlarına, cinsiyetlerine, algılanan sosyo ekonomik düzeylerine ve dünyaya geliş sıralarına göre kendilerince en uygun dinî başa çıkma tutumlarını sergiledikleri görüldü. AbstractStress is one of the main causes of many mental and physical illnesses. However, there are various ways of coping with stress. 'Religious coping' one of the ways of coping with stress, arises from the need to take refuge into self-superior beings. In this study, it is investigated whether there exist a relationship between religious coping and coping with stress in general with respect to various variables. This investigation was carried out by using stress inventory and religious coping scale.The results of the study revealed the fact that there is a strong connection between the attitudes of religious and general stress coping. It was also observed that individuals show the most appropriate religious coping behaviours depending on their ages, genders and perceived socioeconomic levels.

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“…Researchers, for example, have created specifically Muslim measures of personality (Othman, 2011), attitudes toward religion (Sahin & Francis, 2002), religiosity (Jana-Masri & Priester, 2007), coping (Aflakseir & Coleman, 2011;Khan & Watson, 2006), religiousness (Abu Raiya, Pargament, Mahoney, & Stein, 2008), religious reflection (Dover, Miner, & Dowson, 2007), and spirituality (Ghorbani, Watson, Geranmayepour, & Chen, 2014a). Other investigations have examined specific events in Muslim communal life including Ramadan (Khan & Watson, 2010;Khan, Watson, & Chen, 2013;Khan, Watson, Chen, Iftikhar, & Jabeen, 2012) and Eid-ul-Adha (Khan & Watson, 2004), which was the focus of the present investigation.…”

Section: Introductionmentioning

confidence: 99%

Meanings of Animal Sacrifice during Eid-ul-Adha

Khan

Watson

Chen

2015

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Abstrak Kisah Ibrahim terlihat cukup mampu mengubah sejarah manusia. Hal ini tercermin seperti pada kepercayaan agama Yahudi, Kristen dan Islam. Kisah tersebut telah membentuk tradisi, nilai-nilai etika, dan pandangan tiga agama itu pada relasi sosial, dengan demikian hal tersebut juga telah mengayam realitas kehidupan. Dalam tradisi Islam, kisah Ibrahim diperingati tiap tahunnya pada Hari Raya Idul Adha. Tradisi ini dapat diamati dengan pelaksanaan kurban binatang dengan pembagian dagingnya sebagai pengingat pengorbanan Ibrahim dan Ismail. Namun, pada konteks Idul Adha tahun 2010 yang bersamaan dengan peristiwa musibah banjir di Wasior, Tsunami di Mentawai dan Letusan Merapi di Jawa, pertanyaannya menjadi akankah ritual yang sama tetap dilaksanakan? Aer Artikel ini bertujuan untuk menyuguhkan pembacaan alternatif terhadap praktik penyembelihan binatang pada perayaan Idul Adha. Meminjam dekonstruksi Derrida, penulis menegaskan pluralitas makna yang termaktub di dalam satu teks. Jika pluralitas ini dimungkinkan, maka bentuk-bentuk kurban yang lain di luar penyembelihan binatang menjadi hal yang perlu dipikirkan. Sesunggguhnya, implikasi dari praktik Islam terhadap ritual penyembelihan tidaklah pengaliran darah dan menyenangkan Tuhan dengan mengorbankan nyawa yang lain, namun lebih kepada penghidmatan kepada Tuhan atas keberlangsungan pengorbanan individu seperti harta kepemilikan dan kepunyaan kepada sesama manusia. Kata kunci: Animal Sacrifice (qurban), Idul Adha, Ibrahim,

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Pakistani religious coping and the experience and behaviour of Ramadan

Cited by 19 publications

References 15 publications

Analyzing the Spirituality of Muslim Experiential Religiousness: Relationships with Psychological Measures of Islamic Religiousness in Iran

Analyzing the Spirituality of Muslim Experiential Religiousness: Relationships with Psychological Measures of Islamic Religiousness in Iran

Stresle Başa Çikma Ve Di̇ni̇ Başa Çikma Yöntemleri̇ Arasindaki̇ İli̇şki̇: Çeşi̇tli̇ Deği̇şkenler Açisindan İncelenmesi̇

Meanings of Animal Sacrifice during Eid-ul-Adha

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