Signs of Symptoms of Jinn Possession and Evil Eye.

Signs of Symptoms of Jinn Possession and Evil Center.

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Given the chop-chop growing population of Muslims in Western societies, it is imperative to develop a amend understanding of the mental health needs and concerns of this community. Muslim religious beliefs have an affect on the mental health of individuals, families and communities. The lack of understanding of the interplay between religious influe...

Context 1

... is important to be cautious then as not to guess private cultural variations as psychopathology. A list of signs and symptoms are presented in Tabular array 1. ...

... Unfortunately, there is a lack of information regarding the prevalence of psychiatric disorders in Muslims living in the US. v Common mental health problems reported by Muslims working within the Muslim community on issues of mental health in the US included disorders related to marital problems, substance use disorders, and sexual practice. 6 Furthermore, mental wellness providers often see patients who are from di erent cultural backgrounds, and these patients tin can be challenging to diagnose and treat due to a potential lack of familiarity with their traditional, cultural, and religious views. While the mental health profession continues to serve diverse patient populations, women within the Muslim population speci cally remains underserved. ...

... viii Thus, healthcare professionals should be aware of cultural and religious factors that help provide culturally competent and appropriate promotion and education of health services to the Islamic population. 6 With recognition and understanding of the unique cultural aspects and religious behavior that Muslim women exercise, mental health providers can learn to go culturally competent at providing mental health intendance for this patient population. ...

... Ultimately, whatever underlying mental wellness trouble should be treated past usual psychiatric methods, only the clinician should respect the cultural problems and avoid directly contradicting statements from the patient or relatives about the reality of possession. 6 Additionally, for patients with the belief of Jinn possession, at that place might be a strong indication for involving a religious leader in the management of these cases. six ...

  • Zainab Saherwala
  • Sabina Bashir
  • Danielle Gainer

Providing culturally competent intendance for Muslim women poses specific challenges to the mental wellness provider. The importance of recognizing the strong link of postpartum depression, stigma confronting mental affliction and medications, unique cultural behavior, effect of discrimination, and emphasis on modesty in this patient population tin can serve equally important tools in agreement the patient and establishing patient-provider brotherhood. This commodity volition review and analyze illustrative cases related to the mental wellness treatment of Muslim women too as the approach that providers tin can utilize to deliver culturally competent handling for this patient population.

... In general, within the Arabic cultural context, when the mental health symptoms become astringent and noticeable by others, families try different kinds of help, usually through religious gures, local healers, and family members. Several months later, they seek help from mental health professionals [34,46]. However, others suggested that family relations within the Muslim and Arab communities are powerful, impacting the treatment journeying for the mental health patient positively [47]. ...

Background: This study aimed to enhance the cultural adaptation and preparation on administering the Arabic versions of the Calgary Depression Scale in Schizophrenia (CDSS) and The International Scale for Suicidal Thinking (ISST) to Arab schizophrenia patients in Doha, Qatar. Methods: We applied the qualitative thematic analysis of the focus group discussions with clinical research coordinators (CRCs). Five CRCs met with the principal investigator for two sessions; nosotros transcribed the conversations and analyzed the content. Results: This study revealed one set of themes related to the scales themselves, like the part of the clinician-patient relationship during administration, the semantic variations in Standard arabic dialects, and the blueprint of scales to assess suicide and differentiate betwixt negative symptoms and low. The other prepare of themes is relevant to the sociocultural domains in Muslim Arabs, covering organized religion, families' role, and stigma. It also covered the approaches to culturally sensitive problems similar suicide, taboos in Islam, and the gender roles in Arab countries and its touch on the patients' report of their symptoms. Conclusions: Our results highlight several cultural and religious aspects to tackle when budgeted schizophrenia patients through in-depth discussions and training to improve the assessment tools and treatment services' validity.

... Given the recognised importance of the spiritual domain of clients, mental health workers should be comfortable to explore the spirituality of clients in their practice. Specifically, our findings provide some support for the utilize of Islamic values in mental health services that deliver services to a large number of Muslims.Including Islamic values to provide culturally relevant psychiatric services to Muslims with mental disease have been supported positively by several scholars(Rassool, 2015;Sabry & Vohra, 2013).Regarding Islamic religious practices, carers mentioned aboutpractising Zikr (ritual remembrance). Zikr includes reciting the Quran that helps Muslims to empty their hearts and minds of worldly desires and to connect with Allah internally(Ross, 2012).Through Zikr, Muslims remember their meaning in life as a retainer of Allah and their covenant with Allah(Ross, 2012). ...

Despite the importance of carers supporting the lives of people with mental illness, in that location are express studies investigating the well‐being and needs of Malay carers in multicultural Singapore. The Malays consist of 13.4% of Singapore's population. A mixed methods qualitative dominant enquiry approach was used to explore the well‐being and needs of Malay carers in a voluntary welfare organization. The Kessler‐ten, Friendship Scale and Carers' and Users' Expectations of Services—Carer version were used to appraise the needs and well‐existence of 17 Malay carers. Findings show that Malay carers experienced poor well‐being and had numerous unmet needs. Four main themes were constitute: (a) Concerns related to relatives with mental illness, (b) Mental health practices related to carers, (c) Holistic support for carers and (d) Preference for greater spiritual back up in mental health. Recovery‐oriented mental health practice implications are discussed. Spirituality of Malay carers needs to be given greater consideration in recovery‐oriented mental health services.

... It is ever necessary to approach the patient from their personal perspective and we draw on the advice of an Islamic author who suggests that the psychiatrist could ask, without offence, 'have you wished that God would allow you to die somehow?'. 27 This could requite the practitioner some idea well-nigh risk, without calculation stress to an already difficult situation. ...

Groundwork Four Western countries (Hellenic republic, Ireland, Italy and Portugal) with strong Orthodox and Cosmic traditions have been associated with the underreporting of death by suicide, and underreported suicides are sometimes found amidst deaths recorded as 'undetermined' or 'accidental'. Aims This population-based study tests whether at that place are whatever significant difference in patterns of suicides, undetermined deaths and accidental deaths between these iv Western countries and 21 predominately Islamic countries. Method Globe Wellness Organization age-standardised death rates per million population were used to compare suicide rates with combined undetermined expiry and adventitious death (UnD+AccD) rates, from which odds ratios were calculated. Substantial odds ratios (OR > 2.0) were taken equally indicative of likely underreporting of suicides. The Islamic countries come up from four different historico-cultural regions, described as: less-traditional Islamic countries; quondam USSR countries; Gulf Arab states; and Middle Eastern and Northward African countries. χ ² -tests were used to make up one's mind any significant differences betwixt the Western comparator countries and the Islamic regions. Results For the Western comparator countries, the boilerplate suicide rate was 66 per meg population, the average undetermined death charge per unit 56 per 1000000 and the average accidental death rate 58 per million, yielding a suicide:UnD+AccD odds ratio (OR) of i.73. The average values for the other three groups were as follows. Less-traditional Islamic countries: suicide rate, 31 per million; UnD+AccD rate, 101 per 1000000; suicide:UnD+AccD OR = 3.3. One-time USSR countries: suicide rate, 61 per meg; UnD+AccD charge per unit, 221 per million; suicide:UnD+AccD OR = 3.half-dozen. Gulf Arab states: suicide rate, 10 per million; UnD+AccD rate, 76 per million; suicide:UnD+AccD OR = viii.vi. Middle Eastern and North African countries: suicide rate, 6 per million; UnD+AccD rate, 151 per one thousand thousand; suicide:UnD+AccD OR = 25.2. The patterns of these mortalities in the Islamic countries was significantly different from Western comparator countries. Conclusions The results bespeak underreporting of suicides in Islamic countries. This might inadvertently pb to reduced access to mental health preventive services in both Western and Islamic countries.

... This may present barriers to seeking mental health intendance services. Many Muslims approach Western psychology with doubts regarding its congruence with Islamic perspectives on mental health or the Islamic way of life (Rassool, 2015). When considering religious, cultural, historical, and social contexts, especially of the immigrant Muslim community, it is apparent that Western mental health settings may not be favorable for Muslim immigrant clients (Amri & Bemak, 2012). ...

... The reasons for this include past experiences of racism, discrimination, and social exclusion that tin can exist traced equally far dorsum to the tense post 9/11 socio-political climate which has negatively influenced help-seeking behaviors (Amri & Bemak, 2012). In addition, this mistrust is compounded by the fearfulness that non-Muslim American counselors practise not accept the background needed to understand the cultural and religious contexts in which Muslims live, and for this reason they may suggest actions or pb the individual in a management that may disharmonize with their values and belief systems (Amri & Bemak, 2012;Rassool, 2015). ...

... Cultural beliefs associated with the cause of mental disorders Studies bear witness that for the expectations of both healthcare providers and their patients to be met, they must share similar conceptualization of disease and cure (Padela, Killawi, Forman, DeMonner, & Heisler, 2012). Therefore, for patient populations whose religious and cultural beliefs inform expectations of healthcare providers and serve as culling philosophical frameworks for articulating the significant of health and appropriate help-seeking behaviors, the formal healthcare setting may exist unwelcoming (Padela et al., 2012;Martin, 2015;Rassool, 2015). This frame of aid-seeking attitudes and behaviors may likewise explain the underutilization of mental health services among Muslims (Rassool, 2015). ...

... First and foremost, understanding and becoming informed on how patients make utilise of Islam in dealing with their psychological or physical issues is crucial in developing a culturally sensitive case formulation (Rassool & Gemaey, 2014;Rassool, 2015). I way that this can be initiated is through inquiring about how the patient historically has incorporated and currently incorporates religious beliefs and practices in their illness experience. ...

Studies suggest that a lack of understanding and sensitivity around religious issues by healthcare professionals may be a noteworthy barrier for Muslims seeking handling. One manner to assist bridge the gap between Muslims' healthcare needs and healthcare utilization rates may be through fostering awareness and sensitivity about the influence of Islam on how Muslims cope with their disease experience. Using a biopsychosocial-spiritual theoretical framework, a main aim of this chapter is to consider a variety of means that Muslims utilize religion to cope with physical and mental health challenges. Religious coping can take a variety of forms: Positive religious coping involves making utilise of Islam in beneficial manners. Negative religious coping, referred to here as r/s struggles, often involves tension or conflict regarding matters of organized religion. Understanding the role that organized religion/spirituality can play in how Muslims cope with their concrete or mental illness may help to foster college quality, more culturally sensitive intendance. Recommendations and limitations are discussed.

... Qur'anic therapy could overcome mental disorder (30) , could overcome eye disease of bad behavior and magic (31) , could decrease depression symptoms and medical treatment for depression (12), (32) . Al-Qur'an had significant influence in healing psychological disorder. ...

Spirituality concept is equally a role of nursing standard. A person's spiritual needs has to be considered as integral part from nursing care. SQEFT therapy is a combination intervention that combines between spiritual qur'anic therapy and EFT as a spiritual intervention that is unproblematic and applied to be done.This research aimed at knowing the modify of BPRS value after beingness given SQEFT therapy. Method, sample of this research was consisted of ten patients with schizophrenia who had SQEFT therapy, and ten patients every bit a control group. Both of the groups were measured by BPRS 3 times: pre (before therapy), post 1 (after therapy in one-2 weeks), and post ii (subsequently therapy in three – 4 weeks). Research result, by utilizing paired sample T test in SQEFT therapy group, the BPRS value in pre and post i (P = 0.000), BPRS value in post i and post ii (P= 0.000), and BPRS value in pre and postal service 2 (P = 0.000) were all meaning. However, BPRS value lowered after SQEFT therapy. In command group, BPRS value was ocuurred a decrease in pre and post one (P value ≤ 0.004), and value of pre and mail 2 (P= 0.001), meanwhile, the BPRS value in postal service one and mail service 2 (P =0.193) did not lower anymore. Conclusion, there was a meaning change of BPRS value after beingness given SQEFT therapy and the decrease of it showed the improvement of clinical symptoms on patient with schizophrenia. © 2019, Indian Journal of Public Health Research and Evolution. All rights reserved.

... Individuals who accept attempted suicide and their families volition generally avert going to public hospitals whenever possible due to fear that the hospital will report the event equally a criminal offense to the law (Khan 2007;Khan and Hyder 2006). Surviving family unit members from traditional Muslim communities often find themselves stigmatized (Rassool 2015;Sarfraz and Castle 2002). They are further ostracized following the suicide of a loved one equally Muslim graveyards are often reluctant to bury an individual afterward a suicide, which is considered a haram or forbidden death (Sarfraz and Castle 2002). ...

... Also, most mental health disciplines have formally acknowledged the importance of including religion and spirituality in training (Moreira-Almeida et al. 2014), formalized evidence-based religious and spiritual competencies and methods to assess them remain undeveloped (Schafer et al. 2011). Further, inquiry to date has non established that including religious practices in clinical treatment (i.e., prayer during sessions, referring to religious texts, directing clients to pray) is an effective clinical tool (Rassool 2015;Vieten et al. 2013). ...

Suicide rates and risk and protective factors vary across religions. There has been a pregnant increase in research in the area of religion and suicide since the article, "Organized religion and Suicide," reviewed these bug in 2009. This current commodity provides an updated review of the enquiry since the original article was published. PsycINFO, MEDLINE, SocINDEX, and CINAHL databases were searched for manufactures on religion and suicide published between 2008 and 2017. Epidemiological data on suicidality and take a chance and protective factors beyond religions are explored. Updated general practice guidelines are provided, and areas for future research are identified.

... Discussing some personal matters is oftentimes discouraged betwixt different genders in the Muslim customs (Keshavarzi & Haque, 2013). Rassool (2015) stated that some Muslims prefer receiving any medical-related service from someone of the same gender. ...

... In summary, all mental wellness-related services should follow a reliable treatment method, merely the culture and faith of the client must be considered (Rassool, 2015). Rassool added, "Muslim religious leaders and mental health professionals should work together to amend access to culturally appropriate psychiatric services" (p. ...

  • Shayma Qahwaji Shayma Qahwaji

The field of Practical Behavior Analysis is a relatively new field that started in the 1960s in the Western order, and even newer in Saudi Arabia and United Arab Emirates. The purpose of this study was to explore the perceptions of non-native Applied Behavior Analysis therapists working in Saudi Arabia and the United Arab Emirates regarding barriers and supports of effective practices in Applied Behavioral Assay with clients who have Autism Spectrum Disorder. This study compared the responses elicited from surveys equally well every bit face-to-face interviews with non-native Arabic speaking ABA practitioners and non-Arabic speakers who are Applied Behavior Therapists working in these two countries. Data regarding the perceptions of Practical Behavior Therapists about barriers and supports for effective do was collected through both surveys and interviews. Eligible participants were certified from the Behavior Analyst Certification Board (BACB) equally Registered Behavior Technicians "RBT's," Board Certified Assistance Behavior Analysts (must be supervised by a BCBA and practicing ABA), Lath Certified Behavior Analysts "BCBA'southward" and Board Certified Behavior Analysts-Doctoral "BCBA-D's" working in Kingdom of saudi arabia or United Arab Emirates. Several themes emerged from the data that addressed specific barriers to effective practise; efforts to overcome barriers, concerns well-nigh barriers, and the affect of language barriers on implementation of strategies with and past families with the family member with ASD. In improver, a diverseness of targeted back up strategies including assessment tools used for piece of work, interventions used with clients, learning opportunities in the Applied Behavior Arroyo were identified. Limitations to this study include, but were not limited to, pocket-sized sample size, information collection method and recruitment method.

... On the other paw, the majority of SCs provided by experts in mental health integrating faith/spirituality with counseling/psychology [18] called counseling/psychotherapy with spiritual/religious arroyo. [6,33] This example was interesting to interviewees so that 1 of them pointed to the difference between SC provided by counselors and chaplains. Notwithstanding, interviewee five stated that metal health experts could be trained through shorter courses for mental health experts and designed by seminaries. ...

Groundwork and Aim Given the increased prevalence of mental illnesses in recent years, many therapists and researchers apply spiritual counseling (SC), which is one of the spiritual interventions. Nevertheless, unfortunately, the use of this intervention past the therapists is nonscientific because the ambiguities of this consequence are high in the mental wellness field of Iran. The aim of this written report is to survey the following nearly important challenges: what groups are qualified to provide SC, what kind of cognition should be known by suitable individuals, who can train spiritual counselors, what they should teach, and what educational activity methods should be used. Methods The present conventional qualitative content analysis used deep semi-structured interview to collect data from the view of stakeholders. A total of fifteen people were selected through purposive sampling. After transcription of the interviews, the data were analyzed based on the Graneheim and Lundman model. Results Results obtained from information analysis covered v main themes including SC candidates, general weather condition, sciences required, SC curriculum, and spiritual counselors' training method. Conclusions The present study has answered to the almost basic questions in SC scope. Since spiritual services are rooted in our culture and religion, native guidelines should be created for them as soon equally possible through conducting similar qualitative researches. Furthermore, information technology is worth considering pedagogy and training instance in this scope to make spiritual service providers concern about solutions to promote these services.