Religious Family Research Articles

“We have hope”: An exploration of hope in highly religious families

AbstractObjectiveThe purpose of this study was to explore qualitatively the connections among religion, hope, and relationships.BackgroundBoth hope and religion have often been associated with positive individual and relational outcomes. Some research has found that hope mediates or moderates the relationship between religion and various outcomes. Despite the research that has been done to understand connections between religion and hope, little research has explored these constructs together in a relational context.MethodUsing thematic analysis and a team‐based approach, we completed an analysis of in‐depth interviews with a large, culturally and religiously diverse strengths‐based sample of 198 highly religious families.ResultsTwo themes relating to the religious antecedents of hope were identified (religious beliefs and religious practices) as well as two themes that address the application or outcomes of hope (hope in family life and the experience of religious hopes). Several subthemes were also identified and are discussed and illustrated.ConclusionsFor some families, religious beliefs and specific religious practices play an important role in fostering hope, and this hope was reported to enhance various elements of individual and family life.ImplicationsResults provide support for integrating religion and hope into various individual and relational therapies.

Social Dynamics on the Increasing Divorce of Malay Communities during COVID-19 in Sambas West Kalimantan, Indonesia Perspective of Islamic Family Law

The purpose of this study is to find out the causes and provide alternative solutions to the increase in divorce of the Malay community in Sambas Regency, West Kalimantan. The emergence of Covid-19 at the beginning of 2019 as a very scary and deadly virus for mankind in this world. One of them is Indonesia, which has been greatly affected by Covid-19, both from the family economy side and from the family resilience side. One of the cases that occurred in Sambas Regency was that in 2021 there was an increase in divorce during the Covid-19 pandemic, resulting in a change in status. This type of research is a type of qualitative research that prioritizes field studies with a normative juridical approach. The focus in this research is what causes the increasing divorce status of the Malay community during the Covid-19 period in Sambas Regency? And what are the alternative solutions to reduce the high divorce rate during the Covid-19 period in Sambas Regency. The findings of this study are the increase in divorce in Sambas Regency, the existence of conflicts in the families of married couples which results in divorce the main cause of problems in life or family economic resilience, communication in the family is tenuous and marriage. immaturity is caused by being too young to start a household. The alternative solution provided by this study is that husband and wife must communicate actively without prioritizing 2E, namely emotion and egoism to avoid conflict, synergistic active intervention from religious leaders, government, KUA, BBKN and families, to conduct socialization in order to create good relationships for newly married couple or husband and wife who have been married for a long time

The Hidden Power of “Thank You”: Exploring Aspects, Expressions, and the Influence of Gratitude in Religious Families

Gratitude has been extensively studied over the past two decades. Among several predictors, aspects of religiosity and spirituality have been consistent predictors of gratitude. To explore the religious motivations and processes that foster the practice of gratitude, we undertook a systematic thematic analysis using interview data from a national qualitative project of 198 highly religious families. Participants (n = 476) included mothers, fathers, and children from various socioeconomic backgrounds and from diverse religious, racial, and ethnic backgrounds in the United States of America. Semi-structured interviews were conducted in the participants’ homes. Data for this study were analyzed using a team-based approach to qualitative analysis. The findings were organized thematically, including: (a) aspects of gratitude, (b) expressions of gratitude, and (c) the influence of gratitude. Two aspects of gratitude were identified: functional—what people were grateful for—and directional—to whom they were grateful. Expressions of gratitude involved participation in regular, gratitude-focused prayers and mutual day-to-day appreciation. The relational context and implications and context of gratitude in religious families were further examined and reported with sub-themes: (a) gratitude prompted positive re-evaluation of relationships and (b) gratitude reinforced religious faith. Implications, strengths, limitations, and future directions are discussed.

Isabella’s lion: circular care, kinship, and healing in Brazilian Candomblé

This paper centers on Isabella, a Candomblé follower who struggled with severe rheumatoid arthritis from an early age, arguing that care and self-care practices in Candomblé are intertwined to such extent that they challenge the dichotomy of caring and being cared for. In contrast to a linear model of care that positions care-giver and care-­receiver at opposite ends of care relationships, the concept of ‘circular care’ describes forms of care that are directed at others and simultaneously at oneself. Exploring the religious kinship in a Candomblé house – with Candomblé deities (orixás) and between humans – this paper shows how circular care blurs the distinction between self and other. The emic concept of ‘the double mirror’ illustrates the ­‘constitutive alterity’ of humans and orixás who relate to each other through kinship building and collective care practices. Since circular care frames one’s care for the orixás and the religious family as healing self-care, failing to provide the correct care may in turn be experienced as detrimental self-neglect. The concept of circular care thus enables a deeper understanding of complex dynamics of care and self-care in the contexts of chronic illness, religion, kinship, and beyond.

‘I don't feel good about myself and sex’: sexual health experiences of women with gynaecological cancer in Ghana

Background/Aims Patients with gynaecological cancer undergoing treatment face numerous challenges, including issues surrounding sexual health. Sexual health is an important aspect of human life, and the negative impact of gynaecological cancer, its treatments and any side effects may cause physical, emotional and psychological distress. In sub-Saharan Africa, sexual health and childbirth form the core of marital relationships; changes in sexual response and function as a result of cancer can lead to dysfunctional relationships. This study explored the sexual health experiences of patients with gynaecological cancer at the Korle Bu Teaching Hospital in Ghana. Methods This study used an exploratory, descriptive, qualitative design. A total of 12 adults with gynaecological cancer (cervical, endometrial and ovarian) were purposively selected from the Korle Bu Teaching Hospital. Data were collected with a semi-structured interview guide through face-to-face or telephone interviews. Data were analysed using thematic analysis. Results Four themes emerged: changes to the sex organ, changes in sex life, anxiety about treatment outcome and coping strategies. The participants had generally had healthy sex lives before being diagnosed with cancer. Psychologically, participants experienced anxiety and lacked interest in sex. Physical effects included bleeding, changes to the female organ and pain. The participants self-stigmatised in the form of low self-esteem and separation. They coped through religious means, family support and health education. Conclusions There is a need for psychosocial interventions in the care of women with gynaecological cancers, including measures to support coping with the physical effects of the condition and its treatment. It is recommended that stakeholders in cancer care are made aware of, and make efforts to include in their care, spirituality, family support and health education.

Actualization of Imam Al-Ghazali’s Maslahah Concept in the Context of Mixed Marriage

This abstract discusses the actualization of Imam Al-Ghazali's concept of maslahah within the context of mixed marriages. Imam Al-Ghazali, a prominent Islamic scholar, emphasized the importance of maslahah, which refers to the pursuit of societal welfare and the realization of benefits. Mixed marriages, involving individuals from different religious or cultural backgrounds, have become increasingly common in today's globalized world. However, such unions often present challenges, including cultural clashes, differing religious practices, and potential conflicts within families. In the context of mixed marriages, the concept of maslahah can play a significant role in promoting understanding, harmony, and social cohesion. It encourages individuals and communities to focus on the shared benefits and well-being derived from such unions. By prioritizing maslahah, couples can strive to find common ground, respect each other's beliefs, and foster an inclusive environment that embraces diversity. Imam Al-Ghazali's concept of maslahah emphasizes the importance of mutual consultation (shura) and the preservation of essential values and principles in society. Applied to mixed marriages, this concept encourages open dialogue, understanding, and compromise between partners and their respective families. It highlights the need to prioritize the well-being of individuals and society as a whole over individual desires or differences. The actualization of Imam Al-Ghazali's maslahah concept in the context of mixed marriages requires active engagement from religious scholars, community leaders, and families involved

RATIONAL SUFISM OF HARUN NASUTION: Phenomenological Historical Approach to His Thought and Intellectual Influence

Sufism is a spiritual exercise dimension that is often done irationally in one hand. On the other hand, rationalism is a faculty of mind based totally on rational dimension. So, in fact, it is almost impossible to elaborate both of them in one bowl of life. However, Harun Nasution’s (HN) thought had blended both of them become a couple of wings to envision Indonesian muslim way of thinking and to aggregate his life both spiritually and ascetically. The root of his thought genealogically can be traced in four steps. Firstly, HN’s literate religious family nurtured his childhood. Secondly, his further adventure dealing with rationalism idea surely affected his progressive thought. His work: The Place of Reason in Abduh’s Theology, Its Impact on His Theological System and Views articulates his strong point on rationalism in Islamic studies. Moreover, it became direct correction to school of Ash’aria theology. Thirdly, sufism aspect of HN demonstrated himself as a consistent figure who do spiritual exercise (riyadhoh) for himself by enriching zikr and praying. Finally, his rational Islamic thought has influenced the Indonesian Islamic thought constellation within Indonesia muslim scholars until recently. In spite of many critics addressed to him, many appreciations also come to him. To analyze his faculty of thought, this paper aims at exploring datas on him based on historical phenomenological theory. It is to constitute the presence of subject (HN) in his historical life. His intentional consciousness with regards to his Islamic rationalism and sufism is a factor for rational sufism in the line of Indonesia’s Islamic thought constellation.

Taking a Concubine and Repenting Afterwards:Reading the Christian Scholar-Official Wang Zheng’s Daily Jottings in the Chongyi Hall against the Flourishing of Qing in Late Ming Culture

<p>長期以來，學界在討論明清之際天主教來華對士大夫階層的衝擊時，都傾向於把焦點集中在論述以儒家為代表的中國傳統文化和天主教教義之間的衝突或調和，以及辨別個別士大夫思想中的儒家和天主教成分。近來雖然因為受到新的學術思潮的啟發，已有新的研究視角出現，但上述範式仍主導著學者的寫作。因此，學界多從儒耶衝突的角度，解讀入教士大夫王徵（1571-1644）因膝下無子而受家人逼迫娶妾一事。以往論者認為，自小受儒家以無後為不孝的觀念熏陶的王徵，入教以後，因為天主教以納妾為違反一夫一妻原則的淫行而面對兩難的局面，其內心的矛盾與掙扎，彰顯了天主教在中國傳播過程中遭遇儒家倫理時所面對的阻力。本文則試圖證明，圍繞著王徵納妾一事而產生的一系列文本，其中的複雜性和多層次的意義，不是利用「儒」、「耶」這類經過高度化約的概念可以揭示的。因此，本文將緊隨文本自身的脈絡和語境，在晚明重情文化的背景下，還原王徵對納妾行為及相關問題的反思，並說明王徵如何通過書寫情欲，把信仰、傳教、親情、生理的欲望、身體的規訓與救贖等多方面的因素結合起來，展現了明清之際情欲觀一些甚少獲得關注、但值得重視的面向。</p> <p> </p><p>For a very long time, studies on Chinese-Christian encounters during the late Ming tend to focus on how the two value systems went through a process of conflict or accommodation. Historians are particularly interested in trying to identify and distinguish the Christian or Confucian components in the thought of individual scholar-official who were engaged in such interactions. For this reason, when the Christian scholar-official Wang Zheng (1571-1644) produced a collection of texts to recount how he was forced by his family to take a concubine because he had no son and how he felt ashamed of himself for failing to observe the Christian precept concerning adultery, modern scholars tend to interpret Wang’s distress as a manifestation of the dilemma of an individual who were caught between two incompatible value systems: the Confucian tradition that criticizes the inability to produce an heir as unfilial and the Christian tradition that forbids sexual intercourse with another woman who is not your legal wife. Wang’s struggle, according to these scholars, is indicative of the difficulty that Christianity faced when it was trying to gain a foothold in Confucian China.</p> <p> This article will show that we cannot do justice to the complexity of the texts produced in relation to the incident by simply analysing them using a pair of highly essentialized concepts as in Confucianism and Christianity. Instead, we should follow the logic of the narrative closely to try to understand Wang Zheng’s reflection within the context of the rise of the notion of qing in the late Ming. Only then could we fully appreciate Wang’s unique take on the connections between religious belief, missionary work, family affection and obligation, bodily desire and discipline, and salvation. Wang’s view might be idiosyncratic, but it is also a product of its time.</p> <p> </p>

Metaphysical Doctrines of Khwaja Ghulam Saiyidain: Religion, Man and Society

Khwaja Ghulam Saiyidain, being a practical educationist, always believed not in theorising but in putting into action the practical fieldsof all the idealistic principles which he advocated throughout his life. He formulated diversified views on all aspects of life, God, religion, society, and the dignity of humans as well as worked for the betterment of society. Khwaja Ghulam Saiyidain was bought up in a religious family. He learned about Islam from his forefathers. He belonged to a group of devoted Muslims who were aware of the truth about Islam and wished to promote the message of its global humanity. He had faith in both the dignity of salvation and life beyond death. Saiyidain believed in the oneness of God, the creator of the whole universe.His goal was to create a society without discrimination between the rich and the poor. He also vowed to implement novel ideas and concepts so that society can foster creative thinking and put emphasis on fostering a creative atmosphere through education. He constantly placed a strong emphasis on public education in order to advance society since he wanted to abolish illiteracy

Religion or language? How family socialisation shapes the influence of parental origin-country fertility norms on the ideal family size among children of immigrants in France

ABSTRACT How do immigrant parents transmit their origin-country fertility ideals to their children? Drawing on a national sample of immigrants and their children in France (the ‘Trajectories et Origins’ survey), this study argues that the two main aspects of cultural practices in migrant families, religion and language, influence the fertility socialisation of immigrant children in different ways. Religion, often regulating family life and sexuality, directly shapes the ideal family size of immigrant children. Among children of immigrants, those growing up in Muslim families and those in highly religious families desire more children. By contrast, the use of parental origin-country language does not directly affect ideal family size but instead moderates country-of-origin influence. Those who (solely or partly) spoke their parental origin-country language at home during childhood conform more closely to parental origin-country fertility ideals than those who grew up speaking French. These findings highlight that religion and language play different roles in fertility socialisation in migrant families.

Penanaman Nilai-Nilai Islam dalam Pembentukan Kepribadian Muslim Ummah

The formation of Muslim personality as an ummah is a person who is ingrained in the ukhuwah Islamiyah, so that they always do good and prevent evil by adhering to the Qur'an and Sunnah of the Prophet. In the Qur'an there is a change in the form of the word ummah, which shows ummatan wahidah, which shows a unity that is not divided because of differences in ethnicity, race and culture. Ummatan wasathan is a moderate ummah, khoiru ummah is a superior ummah, baldatun thayyibatun is a prosperous country, ummatan muqtashidah which describes an ummah that is not extravagant. The research method is a library research. There are four characteristics of library research, namely: 1) research deals directly with text (manuscripts) or numerical data and not with direct knowledge from the field or eye witnesses in the form of events, people or other objects, 2) library data is ready to use (ready mode), 3) library data are generally secondary sources and 4) library data is not limited by space and time because it is already "dead" data stored in written records. So in this study using library research. The personal application of Muslims as an ummah is to shape the personality of Muslim individuals so that they become human beings who are submissive and obedient to Allah, prioritizing His interests over other interests in the sense that they do not wish to become human beings who are negligent in remembering Allah SWT. So when a child lives in a religious family, of course, after joining the community, he is not easily influenced by the western lifestyle, because the values of Islamic teachings are instilled, which are guided by the Al-Qur'an and the Sunnah of Rasulullah SAW. Therefore, the Prophet recommended that in choosing a mate, Islam teaches to be selective because it will give birth to generations who are expected to become caliphs on earth, as servants who are submissive and obedient to the commands of Allah SWT.

An Iranian Woman’s Exploration of Her Sexuality Through Art Therapy

Sexuality is negotiated through intimate and familial relationships within larger systems of culture and society. In contemporary Iran, religion and cultural upbringing exert a large influence on women’s sexual development. This article presents a case study of a young adult, single woman in Iran who participated in online, client-centered art therapy to explore her sexual identity in a safe space. Social role and sexual double standards emerged in the case, along with relief from sexual repression and the provision of a safe space that empowered her to discuss a taboo subject within the norms of her culture and religious family structure. Through her artmaking process and related discussions, she was able to gain understanding of healthy sexuality and identity, and lifestyle choices and constraints within a culturally sensitive relationship.

The interactive roles of religion, parenting, and sex communication in adolescent sexual risk-taking

The present study used longitudinal person-centered analyses to understand how parent religiosity, parenting styles, and parent-adolescent sex communication interact in predicting adolescent sexual risk-taking over time. The sample included 681 adolescents and their parents (Mage = 15, at wave 5) from Waves 5 and 6 of the Flourishing Families Project. Variables capturing parent religiosity, parenting styles, and parent-adolescent sex communication were used as class indicators in a latent profile analysis. Three classes emerged: (1) Non-religious Authoritative families, (2) Religious Authoritarian families, and (3) Religious Authoritative families. The Non-religious Authoritative and Religious Authoritarian families did not significantly differ on later adolescent sexual risk-taking (controlling for prior sexual risk-taking), while the Religious Authoritative families had adolescents with significantly lower subsequent sexual risk-taking. These results demonstrate the complex ways in which religion, parenting, and sex communication interact in predicting adolescent sexual risk-taking. Thus, both the content and process of sexual socialization may be important.

A Review Paper on Lifestyle, Food Pattern and Socio-economic Conditions of Muslim Women

Lifestyle changes, particularly in developing countries and as civilizations Westernise, are connected to a variety of health issues, including obesity, cardiovascular disease, and many types of cancer. Sedentary behaviour, obesity, smoking, and bad nutritional habits all contribute significantly to poor health and necessitate continual intervention strategies to assist people in making positive adjustments in these areas. When we talk about healthy eating, we mean eating a balanced diet that includes meat, milk, grains, and legumes, as well as lots of fruits and vegetables. This research paper reviews the Lifestyle, Food pattern and Socio-economic conditions of Muslim Women. We concludes that Muslim women eat an imbalanced diet and engage in less physical activity. Due to their religious convictions, families, social norms, and experiences, many fast during Ramadan. They lag behind the majority in a number of social development categories as well, including economic standing, educational attainment, sense of empowerment, political participation, and influence on public policy.

Religious Family Agreements

Abstract The article offers an overview of recent United States court cases on the topic of religious family agreements, focusing in particular on cases seeking to enforce mahr provisions, provisions of ketubahs, and religious upbringing agreements. Overall, the recent cases display the tensions created by an intersection of separate concerns: interpretive, doctrinal, and constitutional. The cases ultimately display a cautious approach, including a general reluctance to enforce provisions where doing so might interfere with religious freedom or override the financial rights of vulnerable parties.

Religious doubt and depression in later life: gender differences in the buffering role of supportive pastoral relationships.

Research suggests that religious/spiritual (R/S) matters take on increasing importance in later life and tend to be favorably associated with mental health, but religious doubt or uncertainty can undermine this salubrious relationship. Few studies assess whether social relationships, and the support contained within them, can mitigate these negative mental health consequences. The current study focuses on an important yet understudied social relationship in the context of spiritual struggles in later life: informal support from a religious pastor. Members of the clergy occupy a highly prestigious position in the church and are often a trusted resource for older adults as they confront problems. We use two waves of longitudinal data of Christian older adults in the Religion, Health, and Aging Study (2001-2004) from the United States (N = 639) to test whether support from a pastor attenuates any detrimental mental health effects of carrying religious doubt in later life. Results from lagged dependent variable models suggest that increases in religious doubt are associated with increases in depression over time, and that greater pastoral support attenuates the relationship between increases in religious doubt and depression, but only for men. We highlight the need for future research to explore this important social relationship with religious clergy for older adults in confronting both spiritual and secular challenges and the importance of considering gender differences in the process. We also suggest several practical implications for religious clergy, family members, and older adults in dealing with or helping others confront spiritual struggles.

Analisis Kepatuhan Berobat Hipertensi ditinjau dari Fungsi Pemeliharaan Kesehatan Keluarga dan Respon Spiritual di desa Kadungrejo Baureno Bojonegoro

Unknowingly developing into a condition that can lead to major illnesses and have a big impact on everyone's health, hypertension (HT) is a degenerative disease that results from anomalies in blood vessel flow (Udjianti, 2012). This condition is brought on by living an unhealthy lifestyle, treating hypertension improperly or completely, and other co-morbidities that raise the state of hypertension. This study's goal was to examine how religious response and family health were maintained by adherence to hypertension therapy in Kadungrejo Baureno Village, Bojonegoro. This study's design employs cross sectional analysis utilizing observational data. 72 persons made up the study's total population, while 61 respondents made up the sample. According to the study's findings, adherence to treatment among hypertension patients is moderate, with 33 respondents (54.1%), the role of maintaining family health among hypertension patients is moderate, with 40 respondents (65.6%), and the spiritual response among hypertension patients is quite positive, with 36 respondents (59.0%). Based on the ordinal regression test's findings, the value was 0.000 (<0,05), has a wald score of 15,263 for the spiritual response and 133,754 for the family health maintenance function. According to the study's findings, there is a significant correlation between hypertension patients' adherence to treatment and their ability to preserve their family's health as well as their spiritual reactions in the hamlet of Kadungrejo Baureno Bojonegoro.

The sections of Sufism and the pillars of Sufism according to Abu Naim al-Isfahani (d. 430 AH) - may God have mercy on him -

Imam Abu Na'im (430 AH) had a special status among the people of Sufism, and his attitude towards Sufism and its methods was of great importance to the people. Sufism spread widely in the era of Imam Abu Na’im as a religious and intellectual movement in the Islamic world. He asked for asceticism and purity of heart. Over time, his views became a path within Sufism, his slogan was asceticism and purification of hearts. He was the encyclopedia of his time; Despite his wealth of knowledge, he acted on it. After his death, he left many scientific works, and as he grew up in a religious family, he was one of the symbols of the era. Abu Na'im knew Sufism, which was originally derived from a tribe in pre-Islamic times whose people had devoted themselves to Allah Almighty. They became famous for serving the Holy House of Allah and serving the pilgrims, and they were staying in the Kaaba, so whoever imitates them is a Sufi. Then, he classified Sufism into two types: first, those who confirm the Sufis and their Imams, and second, the three types of those whom Abu Na'im has scolded and rejected; 1. Those who go deep into things and excesses. 2. Those who appear pure in appearance, but they are contrary in belief and deed. 3. Those who call themselves Sufis, but they are transgressors, atheists, (al-Haluliyah) and disbelievers. And then, Abu Na'im al-Asbahani mentioned that the true Sufis based their mysticism on four pillars: 1. Knowing Allah Almighty and His names, characteristics and actions. 2. Knowledge of their souls and evils. 3. Knowing the enemy's whispers. 4. Knowing the world and its deceivers and how to avoid it.

Narrative medicine in surgery: necessity or hindrance?

Narrative medicine in surgery: necessity or hindrance?

Shi’i-inherited trauma: Iraqi frames of grief in Zā’iyyat al-wajd (‘Ode to passion’) by ʿAbd ʿAun al-Rauḍān

After the fall of the Baathist regime in 2003, Iraqi authors were able to address past experiences of loss, death and suffering in a more explicit manner than before. An outstanding literary attempt of coming to terms with destruction and loss is the novel Zā’iyyat al-wajd (‘Ode to passion’) by the late Iraqi writer, translator and anthologist ʿAbd ʿAun al-Rauḍān (1939–2016), published in 2004. Deeply entwined in this anti-war novel are the acts of mourning loved ones and the making of passionate pleas against the horrendous and meaningless destruction of war. In my reading of this author’s last novel, I pay special attention to past and present traumas experienced by the narrator and how they relate to the violent history of contemporary Iraq. Moreover, I explore the role of religious tradition, family life, more intimate and private forms of mourning and storytelling for coping with life in a still precarious present.