Psychological Measure Of Islamic Religiousness Research Articles

The Mediating Role of Social Environment on Student’s Personality: Examining Islamic Values in Adolescents Post-Covid-19

The moral delinquency of adolescents after Covid-19 has been recorded by the government of Aceh. This moral delinquency is pervasive in the social setting where adolescent behavior is harmed. This investigation examines religious and spiritual values considering the effect size of social conditions as a mediator variable. This study highlights the possibility that there is a relationship between Islamic religious and spiritual beliefs and the social environment, as well as how these factors affect students' personalities. The structural model consisting of religiosity, spirituality, environment, and Islamic personality contains five hypotheses. 381 participants aged 16 to 19, were involved in the study with 39.9% were male and 60.1% were female. 32 items of questionnaire were used in this study, incorporating indicators from the Psychological Measure of Islamic Religiousness (PMIR), Islamic Worldview and Righteous Behavior model (IWRB), and Spiritual Attitude and Involvement List (SAIL) for social environment indicators. All selected indicators were assessed using a Likert Scale and analyzed with exploratory factor analysis via SEM-PLS. The validity of the chosen indicators was confirmed. The study discovered that adolescent personalities are unaffected by spiritual values and that Islamic religious values are related to the social environment. Consequently, a decline in the comprehension of spiritual values is the cause of adolescent moral instability.

American Muslim Engagement With Advance Care Planning: Insights From a Community Survey.

Background and Objectives: Advance Care Planning (ACP) is a critical tool in advancing patient self-determination in health care delivery. Despite increasing research into racial/ethnic minorities' engagement with ACP in the US, studies on Muslim Americans are relatively scarce. We aimed to examine levels of ACP engagement among Muslim adults and measure associations between socio-demographic and religiosity characteristics and ACP engagement. Methodology: This was a survey study among Muslims attending mosque seminars in Chicago and Washington DC. Religiosity characteristics were assessed using a modified version of the Duke University Religion Index (DUREL) and the Psychological Measure of Islamic Religiousness (PMIR). ACP engagement was measured by the 4-item ACP Engagement Survey (4-ACPES) and 2 additional items covering ACP religious dimensions. Statistical analyses were performed using SPSS 28.0. Results: Out of 152 respondents, 56.2% to 72.6% were in the pre-contemplation stage of ACP across the 6 ACP items. Bivariate analyses showed that ACP engagement was correlated with participant age, ethnicity, duration of stay in the US and country of birth. Multivariable analyses demonstrated no association between religiosity characteristics and ACP engagement; independent predictors of ACP engagement were race/ethnicity (being South Asian), country of birth (born outside the US) and duration of stay in the US (longer years). Discussion/Conclusion: Our study suggests that American Muslims are largely unprepared to engage with ACP. Moreover, religiosity does not predict ACP engagement. We call for greater community outreach and educational programs that instill awareness and knowledge on the importance of ACP, and provide resources for tailored religiously-oriented conversations that assist individuals with ACP.

Positive Impacts of Islamic Inabah Substance Abuse Rehabilitation Program on Health-related Quality-of-Life Profiles and Religiousness

Introduction: Inabah program is psychospiritual rehabilitative approach which holistically incorporates Islamic concepts and religious practices in its module encompassing of prayers, zikir, and hydrotherapy. Objectives: This study attempts to (1) determine the impact of Inabah on health-related quality of life (HRQoL) profiles and religiousness and (2) explore the relationships between HRQoL and religiousness pre-Inabah and post-Inabah. Methods: A prospective preintervention and postintervention study was conducted at 3 Inabah centers in Malaysia, recruiting new inmates aged 18 years and above who were cognitively stable and have undergone detoxification. The Malay WHOQOL-BREF (higher score=better HRQoL) and Psychological Measure of Islamic Religiousness (PMIR) (higher score=better profiles) were administered before and after Inabah intervention (minimum 2 mo). Results: One hundred fifteen all-male inmates of 144 eligible participants (79.9%) completed the program (age=30.5±7.8 y; intervention duration ≤2.5 mo=60.9%; The Sijil Pelajaran Malaysia qualification=47.0%). Significant positive changes in Overall HRQoL, General Health, Psychological, and Islamic Obligations and Implementation issues were detected after Inabah (P<0.05; effect size=0.27 to 0.39). Pre-Inabah, Life Satisfaction (in PMIR) correlated significantly with all HRQoL domains (P<0.001) while Islamic Obligations and Implementation only significantly correlated with Psychological domain (P<0.05). Majority of other PMIR versus HRQoL relationships were also significant. Post-Inabah however, dramatic increases were observed in Islamic Obligations and Implementation domain which linked significantly with all (except 1) HRQoL aspects. Conclusions: The positive impacts of the noninvasive Inabah program on HRQoL and religiousness among substance abusers were evident.

Pressure to prove: Muslim converts’ activism and radicalism mediated by religious struggle and punishing Allah reappraisal

ABSTRACT Muslim converts are overrepresented in Islamist terrorism compared to non-convert Muslims – Why? To explore possible explanations, we probed aspects of radicalism and Islamic religiousness within relevant populations. Specifically, we surveyed 356 American Muslim adults, of which 177 were self-identified converts, with the Activism and Radicalism Intention Scale (ARIS: Moskalenko & McCauley [2009]. Measuring political mobilization: The distinction between activism and radicalism. Terrorism and Political Violence, 21(2), 239–260. https://doi.org/10.1080/09546550902765508) and the Psychological Measure of Islamic Religiousness (PMIR: Abu Raiya et al. [2008]. A psychological measure of Islamic religiousness: Development and evidence for reliability and validity. The International Journal for the Psychology of Religion, 18(4), 291–315. https://doi.org/10.1080/10508610802229270). We used the ARIS because terrorism is rare, but radicalism and activism are more common. Activism and radicalism engagement may correlate with terrorism engagement, though they are neither necessary nor sufficient antecedents. We found that converts, compared to non-converts, demonstrated higher intent to engage in activism and radicalism on the ARIS, and that they experienced greater Religious Struggle and lower Fear of Punishing Allah Reappraisal (PAR) on the PMIR. We also found that both of these PMIR factors partially mediated the relationships between conversion and activism/radicalism. We propose that this is because converts feel a pressure to prove their faith, especially when they believe Allah punishes unfaithfulness. We discuss these findings in light of current psychology and political mobilization literature and then offer suggestions for future research on the relationships between conversion, radicalism, and religious experiences.

Masa Emerging Adulthood pada Mahasiswa: Kecemasan akan Masa Depan, Kesejahteraan Subjektif, dan Religiusitas Islam

This study aims to report about the effect of future anxiety on the subjective well-being of emerging adulthood with religiosity as a moderator for students at the Universitas Pendidikan Indonesia Bumi Siliwangi. This research uses a quantitative approach with a moderated causal method. The sample in this study was 300 final-year students at Universitas Pendidikan Indonesia. The sampling technique in this study uses accidental sampling. The instruments used are Future Anxiety Measurement, Satisfaction with life, Positive and Negative Affect Schedule (HEAT), Centrality of Religiosity Scale (CRS), Muslim Religiosity Scale (MRS), and A Psychological Measure of Islamic Religiousness. The analysis technique used is a simple regression and Moderated Regression Analyze (MRA). The results showed that the moderator variable of religiosity showed insignificant results. So it can be said that religiosity cannot moderate the influence of anxiety about the future on subjective well-being at the final year students of Universitas Pendidikan Indonesia. Copyright © 2020. Psikoislamika: Jurnal Psikologi dan Psikologi Islam

ISLAMIC RELIGIOSITY TOWARD ACADEMIC FRAUD STUDENT OF UIN RADEN FATAH PALEMBANG

The goal of this research is to discover the relations between Islamic religiosity toward academic fraud of student of UIN Raden Fatah Palembang. The research is quantitative research. Subjects of the research are 204 students of UIN Raden Fatah Palembang. The hypothesis in this research there is a relationship between islamic religiosity towards academic fraud. Data collection uses 2 measurements,namely 1) Islamic religiosity using Psychological Measure of Islamic Religiousness (PMIR) scale; 2) Academic fraud using self reporting cheating scale (SRCS). Prerequisite test using Goodness of Fit Overall showing that from 5 criterias show good model. Analysis results by using SEM from 8 religiosity dimensions, 7 dimensions not proven so that there is no significant relationship between islamic religiosity towards academic fraud. One dimension significantly proven is dimension of religious anxiety.

Qur’anic Therapy (Islamic Bibliotherapy) To Improve Religious Coping In Hemodialysis Patient

Patients with chronic kidney disease and receiving hemodialysis, they will deal with chronic stress related to time restriction, financial and functional limitations, dietary restrictions, and drug side effects. The purpose of the present study was to determine the effect of psychoreligius therapy: Qur'anic therapy (Islamic bibliotherapy) on the religious coping of hemodialysis patients. The study was conducted at Al-Islam Bandung Hospital used pre-experimental with pre and post-test design. We used purposive sampling, 22 sample, they were 5 years undergoing hemodialysis, able to read and Muslim. Psychological Measure of Islamic Religiousness (PMIR) to measure religious coping with a correlation coefficient of 0.88. ). The sample was given reading with sincere themes, patience, gratitude according to al-Qur' values for 1 month (8 reading themes), about 30 minutes, religious coping measured before and after the intervention. There was a significant effect of the intervention of Quranic therapy on religious coping (p = 0.048 , the analysis used Paired T-test. Islamic psychoreligius Therapy: Qur'anic Therapy promoted to improve religious and coping skills in hemodialysis patients through Quranic Therapy. Therefore, in cases of chronic diseases such as chronic renal failure, nurses should apply a holistic care approach with emphasis on spirituality-based intervention.

Psychosocial Profiles among Persons with Substance Use Disorder Undergoing Islamic-Based Inabah Program in Kelantan, Malaysia

ABSTRACTPsychosocial profiles among a convenience sample of 37 Malay Muslim participants of Inabah program were measured using the Psychological Measure of Islamic Religiousness (PMIR). Data were analysed using SPSS 23.0. Positive relations with others emerged as the best-scored subscale whereas anger trait and depressed mood were minimal. Single and divorced respondents demonstrated significantly higher score for purpose in life. More favorable social desirability was reported by participants with no previous treatment. Less anger and depression were expressed by those not detained before. Essentially, psychosocial status of persons with substance use disorder undergoing Inabah program was moderate with some influences of sociodemographic factors.

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

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 sub-scales, 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.

Panic attacks and possession by djinns: lessons from ethnopsychiatry

This clinical case report shows how important it is for a psychiatrist to have a knowledge of the cultural and religious context of the patient, in order to understand fully his or her complaints. Culture and religion, in fact, are not neutral, but convey symbols, meanings, and myths that should be properly explored to shed light on the patient’s inner world. Patient D was a 19-year-old Muslim Italo-Tunisian girl, who consulted a psychiatrist for anxiety and panic attacks, and reported being possessed by djinns (ie, “evil creatures”, as described in the Qur’an). A culturally informed interview was carried out, together with administration of psychometric scales, including the Symptom Checklist-90 Revised and Psychological Measure of Islamic Religiousness. Based on her scores and the results of this multidimensional assessment, patient D was treated with transcultural psychotherapy and fluoxetine. After a year of follow-up, she reported no further episodes of panic disorder. For proper assessment and treatment, a combined anthropological, sociological, and psychopathological approach was necessary.

Islamic Religious Coping, Perceived Stress, and Mental Well-being in Pakistanis

Research suggests that religious beliefs may both help and hinder how Muslims cope. In a Pakistani sample, the Positive Islamic Coping, Islamic Identity, and Extra-Prayer Commitment factors from the Psychological Measure of Islamic Religiousness correlated negatively with Perceived Stress and positively with Mental Well-Being, Intrinsic Religious Orientation, and Extrinsic Personal Religious Orientation. Islamic Identity also partially mediated the negative relationship of Perceived Stress with Mental Well-Being. A Punishing Allah Reappraisal factor failed to display any evidence that it operationalized a maladaptive form of Muslim coping. These data most importantly confirmed the positive coping potentials of Muslim commitments, with Islamic Identity being especially noteworthy.

Pakistani religious coping and the experience and behaviour of Ramadan

Previous efforts to demonstrate the coping benefits of Muslim beliefs have yielded ambiguous outcomes. With a sample of 200 Pakistani adults, this project used the Islamic Positive Religious Coping and Identification (IPRCI) subscale within the Psychological Measure of Islamic Religiousness (PMIR) to examine relationships with the experience and behaviour of Ramadan. Preliminary confirmatory factor analyses revealed a need to focus on a Positive Islamic Coping factor within the IPRCI. Positive Islamic Coping correlated directly with Positive Ramadan Experience and Ramadan Behaviour and inversely with Negative Ramadan Experience. Along with other PMIR variables assessing Muslim commitments more generally, Positive Islamic Coping helped mediate relationships between Ramadan Experience and Ramadan Behaviour. Punishing Allah Reappraisal from the PMIR displayed only minimal evidence that it recorded a maladaptive form of religious coping. These data confirmed Positive Islamic Coping as an operationalisation of adaptive Muslim coping and illustrated the importance of examining measures that are relevant within a religious tradition.

Differentiating religious coping from Islamic identification in patient and non-patient Pakistani Muslims

Pakistanis suffering from major medical problems and non-patient controls responded to two factors from the Psychological Measure of Islamic Religiousness that operationalised religious coping. Punishing Allah Reappraisal correlated positively with Poorer Psychological Functioning and External Control and negatively with Self-Adjustment. Factor analytic procedures demonstrated that the Islamic Positive Religious Coping and Identification subscale (IPRCIS) contained three dimensions. These Positive Islamic Coping, Islamic Identification, and Extra-Prayer Commitment factors displayed similar linkages with single-item measures of religious orientation and religious interest. Positive Islamic Coping also had noteworthy implications for understanding Muslim religious coping. These data most importantly demonstrated that the IPRCIS is a multidimensional construct, that Punishing Allah Reappraisal is maladaptive, and that the influences of beneficial Muslim forms of coping may be complex.

Religiously integrated psychotherapy with Muslim clients: From research to practice.

In this paper, we attempt to translate empirical findings from a program of research that developed a Psychological Measure of Islamic Religiousness (PMIR) into practical clinical applications. The findings from this program of research are complemented and illuminated by findings from other empiric

A Psychological Measure of Islamic Religiousness: Development and Evidence for Reliability and Validity

A 60-item Psychological Measure of Islamic Religiousness (PMIR) was developed in three stages: (a) Domains of Islam relevant to physical and mental health were identified via theory and semistructured interviews with 25 Muslims; (b) an initial version of PMIR was pilot tested with 64 Muslims from the United States and Israel; and (c) desirable psychometric qualities of the final measure were established based on an international, Internet-solicited sample of 340 Muslims, as follows. The PMIR yielded seven distinct, highly reliable factors: Islamic Beliefs; Islamic Ethical Principles & Universality; Islamic Religious Struggle; Islamic Religious Duty, Obligation & Exclusivism; Islamic Positive Religious Coping & Identification; Punishing Allah Reappraisal; and Islamic Religious Conversion. All scales demonstrated desirable variability and strong discriminant, convergent, predictive, and incremental validity using multiple mental and physical criterion variables. The findings indicate that Islam is central to the well-being of Muslims and the PMIR provides a scientifically based, multidimensional understanding of Islam needed to advance the nearly nonexistent psychological theory, practice, and research focused on Muslims.

Lessons Learned and Challenges Faced in Developing the Psychological Measure of Islamic Religiousness

Between 2004 and 2006, we conducted a three-stage program of research with the aim of developing and validating a measure of Islamic practices and beliefs that could be utilized in mental health research. The outcome of these efforts was a Psychological Measure of Islamic Religiousness (PMIR) that possesses desirable psychometric properties. In this article, we describe the rationale behind developing the measure, the assumptions that guided our investigation, the challenges we faced in developing the PMIR, and the lessons we learned through this process. We offer several concrete suggestions to deal with the challenges that arise in psychological investigations of Muslims and Islam.