Factors influencing late antenatal care of Muslim pregnant women: A predictive correlational study in Aceh, Indonesia.

Background: Late antenatal care (ANC) has significant implications for maternal and infant morbidity and mortality among Muslim pregnant women in Indonesia. Existing literature has primarily focused on gestational weeks at the first ANC contact, with limited attention to the total number of ANC visits. Objective: This study aimed to explore the factors predicting late antenatal care contact among Muslim pregnant women, including the gestational weeks of the first ANC contact and the total number of ANC visits in Aceh, Indonesia. Methods: A predictive correlational study design was utilized. Eighty postpartum women who received late ANC were purposively sampled and included in the study. Data were collected in May 2023 using ANC knowledge, beliefs, and social support questionnaires. Statistical analyses included descriptive statistics, Spearman's rank correlation, Chi-Square tests, and binary logistic regression with the enter method. Results: Pregnant women residing farther from home to ANC services were more likely to have their first ANC contact after 20 weeks than those with a shorter distance (AOR = 1.06; 95% CI: 1.02-1.10; p = 0.007). Additionally, women with a history of multiple abortions were more inclined to have four or more ANC visits compared to those with fewer abortions (AOR = 6.78; 95% CI: 1.64-28.09; p = 0.008). Conclusion: Distance from home to healthcare services emerged as a significant barrier to ANC contact, while a history of abortion appeared to motivate pregnant women to seek ANC more frequently. To address these issues effectively, nurses should consider implementing telemedicine services for ANC provision, integrating information on pregnancy complications to better support pregnant women in their care journey.

Examining recovery and mental health service satisfaction among young immigrant Muslim women with mental distress in Quebec.

OBJECTIVE: The overall aim of this study was to understand the experiences and perspectives of immigrant Muslim women in Quebec living with mental illness, who have recently used formal mental health services such as an accredited therapist, psychologist, or clinician. Specific objectives included (i) eliciting and examining their self-identified barriers and facilitators to recovery; (ii) exploring links between religion and mental health; and (iii) self-reported satisfaction with mental health services received. METHODS: We adopted a qualitative approach, facilitating the prioritization of participant perspectives. This involved semi-structured interviews with 20 women who (i) identified as Muslim; (ii) had used mental health services in the last three years; and (iii) were 18 + years of age. Interviews were transcribed and analyzed using thematic analysis techniques. RESULTS: Three prominent themes emerged from the analysis. These themes were (i) stigma and misunderstandings in families (especially parents) and sometimes in the ethno-religious community, both acting as barriers to health service utilization and recovery; (ii) frustrating clinical experiences within formal mental health care settings, in particular a perceived lack of cultural and religious competence, which negatively affected service utilization and the development of a therapeutic alliance; and (iii) deeply-held religious beliefs, practices and trust in God imparting a rhythm, purpose and meaning, which were strong facilitators to recovery. CONCLUSIONS AND IMPLICATIONS FOR PRACTICE: These findings suggest that recovery from mental illness can be advanced by a three-pronged approach in this population. First, anti-stigma mental health literacy interventions could be held in collaboration with Muslim community groups. Second, there is a need for further religious and cultural competence interventions, resources and trainings for mental health professionals working with Muslims. Third, self-care resources should be developed that harness aspects of religious practices that can give structure, meaning, purpose and hope. All this could ultimately foster recovery in this population.

Highlighting the importance of biodiversity conservation through the Holy Qur'an.

Religious environmentalism relies upon religious texts and leadership to promote effective and long-lasting change for environmental problems, such as responsible use and conservation of natural resources and biodiversity. World religions note the importance of biodiversity and humanity's responsibility in stewarding biodiversity as a member of ecological communities. We reviewed Quranic verses that relate to biodiversity and align with United Nations Sustainable Development Goals (SDGs). The Holy Quran was reviewed in electronic and hard copy formats, and verses related to biodiversity were translated to English and tabulated by Qur'anic chapter, verse, and narrative citation. Twenty-one Qur'anic verses were identified that addressed biodiversity. Scriptures were divided into 5 groups that addressed provision of resources, governance or stewardship of resources, nature as a teacher, and human life in nature's communities or described creation of biodiversity. Qur'anic verses were aligned with 4 SDGs (goals 12-15), which address sustainable consumption of natural resources, global climate change, life in marine environments, and life in terrestrial environments, including freshwater ecosystems. This alignment demonstrates the interconnectedness of life, that conservation of biodiversity is referenced in the Quran, and how positive management of natural recourses can be beneficial to Muslim communities on local, national, and global scales. Positive movement toward ecofriendly practices, sound environmental resource use and management, biodiversity conservation, and governmental policies on conservation can be promoted through scriptures from the Holy Qur'an.

Énfasis en la importancia de la conservación de la biodiversidad con el Sagrado Corán Resumen El ambientalismo religioso depende de los textos y el liderazgo religioso para promover un cambio efectivo y duradero de los problemas ambientales, como el uso y conservación de los recursos naturales y la biodiversidad. Las religiones del mundo destacan la importancia de la biodiversidad y la responsabilidad de la humanidad en el cuidado de la biodiversidad como miembros de las comunidades ecológicas. Revisamos los versos del Corán que se relacionan con la biodiversidad y que se alinean con los Objetivos de Desarrollo Sustentable (ODGs) de las Naciones Unidas. Revisamos el Sagrado Corán en formato físico y electrónico y tradujimos al inglés los versos relacionados con la biodiversidad para luego tabularlos según la cita del capítulo, verso y narrativa del Corán. Identificamos 21 versos del Corán en los que se aborda la biodiversidad. Clasificamos las escrituras en cinco grupos de acuerdo con si abordan el suministro de recursos, la administración o cuidado de los recursos, a la naturaleza como docente y a la vida humana dentro de las comunidades naturales o si describen la creación de la biodiversidad. Los versos del Corán se alinearon con cuatro de los ODGs (del 12 al 15), lo cuales abordan el consumo sustentable de los recursos naturales, el cambio climático mundial y la vida marina y terrestre, incluyendo los ecosistemas de agua dulce. Esta alineación demuestra la interconexión de la vida, que el Corán tiene referencias a la conservación de la biodiversidad y cómo la gestión positiva de los recursos naturales puede ser benéfica para las comunidades musulmanes a escala local, nacional y mundial. El Sagrado Corán puede usarse para promover un movimiento positivo hacia las prácticas amigables con el ambiente, el uso y manejo sensato de los recursos naturales, la conservación de la biodiversidad y políticas gubernamentales para la conservación.

How Does Narcotic Control Impact upon Human Individual Rights: An Islamic and International Human Rights Perspectives.

Illegal trafficking of narcotics and problems associated with illegal substance abuse have attracted great deal of attention over the years. However, there are concerns about how to solve this problem while still respecting individual rights. In general terms, it has been alleged by numerous international observers that in many instances human rights have not been fully respected or observed in the fight against illicit drugs. When it comes to Shari'a law, the fundamental premise is that narcotics abuse and trafficking is clearly in violation of Islamic principles. This article highlights the importance of adopting a human rights-based approach to policies regarding narcotics and discusses the potential conflict and the State's obligation to enforce laws which protect their citizens with individual citizen's rights. It focuses on Islamic laws and takes Saudi Arabia as an example given the fact that the Saudi Arabia bases its constitution on Sharia.

Exploring Muslim Communities' Experiences and Barriers While Accessing Assisted Reproductive Technologies: A Scoping Review of International Literature.

This study adopted a scoping review methodology to analyze international literature on the barriers impacting Muslim couples' access to equitable assisted reproductive technologies (ART). A total of 27 studies were included for review. Results show that Muslim communities face several barriers when accessing ART. These include cultural and religious barriers that impacted which aspects of ART couples were open to adopting, diminished quality of care due to low cultural/religious capacity of practitioners, as well as gendered norms which intersect with experiences of ART treatments. Further research, based in western countries, should be conducted to better understand how these contexts can support Muslim patients accessing ART.

Alzheimer's Disease and Related Dementias in Muslim Women: Recommendations for Culturally Sensitive Care.

Alzheimer's disease and related dementias (ADRD) present significant challenges including cognitive and functional loss, behavioral disruption, emotional distress, and significant financial burden. These stressors are amplified in minority groups, who experience higher rates of ADRD but less frequent and later diagnosis. There is therefore a critical need to identify tangible approaches to culturally informed dementia assessment and care for patients from diverse communities. Muslim patients and particularly Muslim women are among the populations most understudied in the ADRD space. Muslim patients may hold unique religious, spiritual, and cultural beliefs and practices that can impact care-seeking for dementia symptoms, diagnostic accuracy, and treatment uptake. This paper outlines culturally informed approaches to assessing and treating Muslim women and families at each stage of ADRD care, though many recommendations extend to the broader Muslim community and others of diverse racial-ethnic backgrounds. We provide concrete suggestions for building rapport within and leveraging common family structures, respecting principles of modesty and privacy for all women including those who observe hijab or niqab, and communicating dementia diagnosis and care in the context of spiritual and ethical beliefs. While not intended as a comprehensive and prescriptive guide, this review provides important points of consideration and discussion with patients of Muslim backgrounds.

Religion would be a missing link in the case formulation of adolescents with conduct problems: an eclectic approach.

Psychiatry is concerned with mental health. Cognition is one of the key mental functions and manifests itself primarily as behavior. A behavior exhibited in response to a stimulus is influenced by biological (inherited), psychological (individual), and social (environmental) factors. During consolidation of an exhibited behavior, the factors affecting the individual's cognitive structure and personality play crucial roles. Underlying factors for a problematic behavior, and their weakness/strength levels are determined via the Biopsychosocial model. Empirically effective current practices to intervene the problematic behaviors do not always result in success. One of the reasons may be other elements that were omitted during the case formulation process. This article aims to stress the idea that whatever the underlying factor of a problematic behavior is, the most crucial determinant and/or pre-emptive factor in developing or maintaining that behavior might actually be the religion as a governing and directive philosophy on how to conduct oneself. In this instance, the key is in the hands of the parents or caregivers.

Thinking critically, acting flexibly: Global forms of religiosity among millennial Muslim women in the UAE.

This article analyzes how liberal, American-curriculum universities and neoliberal entrepreneurship centers play a role in shaping the religious subjectivities of millennial Muslim women in the United Arab Emirates (UAE). It is grounded in 2 years of fieldwork and interviews conducted with middle-class, migrant Muslim women living in the UAE, a highly cosmopolitan urban setting shaped deeply by processes of globalization. Examining how 'global forms' materialize in local contexts, the article scrutinizes how the 'assemblages' emerging in educational and entrepreneurial contexts play a vital role in shaping women's practices and sensibilities, conceptualizations of God, and relationships to others. Tracing one woman's intellectual and religious trajectory through her self-narrative, the article intervenes in debates on the global reach and resonance of American educational 'imperialism'; the entanglement of religious and entrepreneurial subjectivity; and the contemporary forms of Islamic religiosity in the Middle East.

Cet article analyse comment les universités libérales à programme américain et les centres d'entrepreneuriat néolibéraux jouent un rôle dans la formation des subjectivités religieuses des femmes musulmanes de la génération Y des Émirats arabes unis (EAU). L'étude s'appuie sur deux années de travail de terrain et et sur des entretiens avec des femmes musulmanes migrantes de classe moyenne vivant aux Émirats arabes unis, un environnement très urbain et cosmopolite profondément marqué par les processus de mondialisation. En examinant comment les « formes globales ¼ se matérialisent dans les contextes locaux, l'article étudie comment les « assemblages ¼ émergeant dans les contextes éducatifs et entrepreneuriaux jouent un rôle essentiel dans la formation des pratiques et des sensibilités des femmes, dans leur conceptualisation de Dieu et dans leurs relations avec les autres. En retraçant la trajectoire intellectuelle et religieuse d'une femme à travers son récit personnel, l'article intervient dans les débats sur la portée et la résonance mondiales de l'« impérialisme ¼ éducatif américain, sur l'enchevêtrement de la subjectivité religieuse et entrepreneuriale et sur les formes contemporaines de la religiosité islamique au Moyen-Orient.

The influence of religiosity on food choice among British Muslims: A qualitative study.

Background: Religiosity is known to have a socio-cultural influence on food choice. However, to date, research exploring the influence of Islam on food selection has almost exclusively focused on fasting during Ramadan and has not explored the influences of Islam on everyday food choices among Muslim people. Aim: This qualitative study explored the influence of Islamic religiosity on everyday food choices among Muslim people. Methods: Thirty-two adult participants residing in the United Kingdom (n = 16 faith leaders and n = 16 lay Muslim people) were recruited from three Sunni mosques, and data was collected using semi-structured interviews. The data was analysed using reflexive thematic analysis and a constant comparison method was applied to draw out similarities and differences between faith leaders and lay Muslim people. Results: The results revealed that Islamic religiosity had an influence over food choice with two main overarching themes 1) Demonstrating religious obedience through food choices and, 2) Spheres of influence on food choice; and five sub-themes 1a) Trusting in familiar food providers, 1b) Verification of halal authenticity, 1c) Seeking purity within food, 2a) The Prophet Muhammed (Peace Be Upon Him) as a role model for food choice and, 2b) Islamic jurisprudence. Conclusion: These findings provide important insights into the influence of Islam on food choice and could be used support the design of faith-informed dietary interventions among Muslim people. Further research is required to examine the role of faith-informed dietary intervention in the Muslim community.

Emigration of Greek Knowledge to the Arab World.

The period described in this chapter reflects activity prior to the establishment of surgical centers in Europe in the twelfth century. It is a kind of prologue to the reintroduction of high-quality surgical practice. Religious squabbles within Christianity led to European medicine and surgery, the principles of which were written in Greek, being transported eastwards into the region newly dominated by Islam. There the works were translated into Arabic and during three to four hundred years, the works were not only retained but were enriched by contributions from within Arab culture. This evolution naturally enough came to affect what happened next. However, one thing is clear and was even commented on as early as by Albucasis. The surgeon's respect and distinction within society had depreciated during the sojourn of medical science in the Islamic world, with physicians being regarded as distinctly superior beings. With regard to specific details related to opening the head there was broad consistency between the various authors all of whom seem to have been greatly influenced by Paul of Ægina. Thus, there is no mention of the crown trepan. Opening the skull was performed with the non-perforating trepans making small holes which were connected with chisels or lenticulars. The indication to do this was separation of the dura from the bone. Whether or not the sutures should be avoided when trepanning is not a topic mentioned in these writings. There was also no recommendation for prophylactic trepanation.

Late Middle Ages-Europe.

At the end of the late Middle Ages, there had been changes in indications for surgery, with prophylactic trepanation falling out of favor. The management of wounds and the methods for opening the cranium had become fairly standardized. Narrow non-plunging trepans were the preferred drills, and cranial openings were widened by the use of multiple drill holes connected with chisels of which the lenticular was preferred. Concerns about damaging the dura led Theodoric to delay trepanation until the clinical changes reflected separation of the dura from the cranium, at least in his view. Draining pus remained the main indication for trepanation. In no case was the level of consciousness considered in determining the need to open the cranium.

Europe following Galen.

Unlike previous chapters, this is not about the teachings of a specific individual. Rather, it traces the slow changes in milieu and practice in the centuries following the death of Galen. They were to be profound. The Roman Empire fell in the middle of the 5th century. The Christian religion became increasingly dominant in the west, not only in spiritual matters but also in every activity related to culture and learning. The Byzantine Empire became increasingly important in the east. Islam was founded and began to spread in competition with Christianity. Academic advances develop best in stable societies so that it is not surprising that this was not a period of new ideas. Galen had gained overwhelming authority. The most valuable work on surgery to be written during these times was Book VI of Paul of Ægina's encyclopedia.

Islamic perspectives on preconception, prenatal, and perinatal counseling.

With advances in prenatal imaging, genetic testing, and medical treatment of premature neonates, new bioethical challenges have arisen. Many Muslims turn to their faith and religious leaders to help navigate these novel challenges. This article briefly discusses the factors that are involved in religious leaders issuing a fatwa, or religious opinion. Using clinical scenarios, this article reviews the current discourse amongst Islamic scholars and laws in Muslim-majority countries regarding challenging bioethical topics surrounding preconception counseling, antenatal testing and termination of pregnancy, as well as Islamic scholars' attempts to determine a minimum gestational age of viability using primary religious texts, the Quran and hadith. Challenges and shortcomings in the Islamic perspective on these issues are also addressed to highlight areas in which further research should be pursued. A deeper understanding of Islamic religious perspectives on these topics can help clinicians in providing care that is informed by patients' cultural and religious values.

Discrimination and health: A cross-sectional study comparing Muslims with other-religious.

AIMS: The aim of this study is to report perceived discrimination among Muslims living in Norway and to address and compare associations between perceived discrimination and health among Muslims with an immigrant background and other-religious with an immigrant background. METHOD: A representative sample of individuals with an immigrant background in Norway was used in a cross-sectional study design that included 5484 respondents aged 16 to 74 years. The respondents were sub-grouped after religious affiliation, and as immigrants and Norwegian-born. This sample is from 'The Survey on living conditions among persons with an immigrant background 2016', conducted by Statistics Norway. Multivariate logistic regression analyses were conducted to investigate the relationship between perceived discrimination and self-rated health and between perceived discrimination and mental health problems. RESULTS: Our findings show that Muslims with an immigrant background are more likely to report perceived discrimination than non-Muslims with an immigrant background. Perceived discrimination was associated with poor self-rated health and mental health problems among immigrant Muslims and Norwegian-born Muslims. Among other-religious with an immigrant background, perceived discrimination had an inverse relationship with mental health problems among immigrants, while an association between perceived discrimination and poor self-rated health was found among Norwegian-born. CONCLUSIONS: Our findings suggest that perceived discrimination does play a role in health among minorities with an immigrant background in Norway, regardless of religion. However, the association between perceived discrimination and poor health seems to be stronger among Muslims, especially Norwegian-born Muslims.

The Development and Implementation of a Custom-Tailored Suicide Response Training for Muslim Communities.

Research indicates that the suicide attempt rate among American Muslims is at least twice the rate of the national US average and follows a different trend of suicide behavior compared to other groups. Religious leaders, such as Imams, are commonly sought out for support, but many lack training in mental health crisis management. The Stanford Muslim Mental Health and Islamic Psychology Lab created the Muslim Community Suicide Response Manual and its accompanying training modules to address this issue. This paper describes the creation, evolution, and future directions of the Suicide Response Training from an Islamic perspective to reduce suicide risk in Muslim communities.

The family caregiving; A Rogerian concept analysis of Muslim perspective & Islamic sources.

Despite the numerous concepts of caregiving discussed in the literature, there is still no agreed definition and concept of family caregiving from the perspective of Islam. This study aims to comprehensively define family caregiving from Islamic religious and Muslim cultural perspectives. Rodger's evolutionary model was used to generate content by analyzing and redefining concepts. A thorough examination of the relevant literature using Scopus, PubMed, Medline, and CINAHL databases also trusted sources offered a total of 52 articles and 8 books to be reviewed. Our study reveals that family caregiving is viewed as God's gift as important as an essential religious and cultural obligation in Islam, where humans are expected to deliver care for their families although they are unprepared. This can be motivated by aspirations for respect, love, responsibility, and a desire to recompense parents, as well as the belief that by doing so they will be rewarded in the hereafter. The provision of family caregiving leads to positive consequences such as living with hope, gaining rewards and achievement, but at the same time, it also causes devastated life. This research contributes to a new discourse on family caregiving based on Islamic literature which helps in the comprehension of the practices of Muslim communities worldwide.

Islam, assisted reproductive technology and the politics of emergence: When markets and hegemonies collide.

The engagement between markets and cultural hegemonies is shaped by the politics that promote or deny the emergence of fresh legitimations in response to the opportunities offered to consumers by new commodities. In the case of Islam and the assisted reproductive technology (ART) market, core cultural values concerning procreation, family and lineage come into direct conflict with the potential consumer demand generated by new ART technologies. Shaped by the character of multiple Islamic modernities and the authority structures of religion and state, it is the Shi'a-Sunni divide which most illuminates the politics of emergence driving the different Islamic responses to those cultural tensions. In Sunni states the hegemonic challenge of the ART commodity market is contained by the senior clerics, the traditional intellectuals of Islamic authority, often acting in concert with the state apparatus. In contrast, in Shi'a states the flexibility of its religious authority structures underpinned by the principles of ijtihad allows the formation of an alliance between traditional and medical organic intellectuals which facilitates the consumer choice of both ART commodities and legitimating values. However, what remains unresolved is the long-term impact of that trasformismo on the stability of the social structures which the Shi'a moral economy serves.

Sex Reassignment Surgery, Marriage, and Reproductive Rights of Intersex and Transgender People in Sunni Islam.

The traditional gender binary constitutes an integral aspect of Islamic social ethics, which has a pivotal role in shaping religious obligations, legal proceedings, and interpersonal judgments within Muslim communities. Within the familial sphere, this gender binary underscores fundamental responsibilities encompassing parenthood, filial duties, and inheritance rights. Recent years have witnessed a growing challenge to the traditional concept of the gender binary within Islamic societies. This shift is driven by increasing social libertarianism that emphasizes gender fluidity and individual choice. Hence, this article aims to critically scrutinize evolving discussions and controversies about the rights of intersex and transgender individuals, particularly issues relating to sex reassignment or gender-affirming surgery, marriage, and reproduction, from the perspective of the Sunni tradition of Islam. To support the various interpretations and insights presented here, a comprehensive and rigorous analysis is carried out on various religious texts and scholarly sources to elucidate the theological and jurisprudential positions on gender issues. It is thus concluded that Shariah offers greater flexibility in the treatment of intersex individuals compared to those with gender dysphoria because the intersex condition is viewed as a physical impairment that is not the choice of the afflicted individual. By contrast, in the case of individuals with gender dysphoria, they are willfully attempting to change their recognized biological sex, that God had naturally given to them at birth. Therefore, it is recommended that such transgender individuals deserve respectful psychological and social rehabilitation with help and guidance from religious authorities, their families, and communities.

A Brief Overview of the Islamic Ethics of Suicide and Suicide-Related Contemporary Issues from a Sunni Perspective: A Primer for Clinicians and Researchers.

Suicide is a growing global health concern with complex socioeconomic implications. Understanding psychosocial resiliency factors may facilitate suicide prevention. Religious moral objections to suicide, including those inspired by the Islamic faith, appear to promote resilience to suicide. However, few English-language resources provide an overview of Islam's moral and ethical position on suicide, potentially hindering treatment of, and research on, suicide risk among Muslims. In the current paper, Islam's unanimous prohibition of suicide is explored and contextualized within the religion's foundational principles regarding the sanctity of life, the role and necessity of hardships, and one's responsibility to care for their body and to maintain their rights to their community. The role of harsh deterrents to suicide are contrasted with the impetus to show compassion to the deceased and the bereaved. Given the increasing focus on suicide-related topics such as euthanasia/ medical assistance in dying (MAID) and suicide contagion, Islam's ethical and legal position on suicide is discussed in the context of these contemporary moral issues.