Spiritual Training Research Articles

Perceptions of spirituality and predictors of competence in spiritual care among nursing students in five middle eastern countries: A cross-sectional survey

BackgroundSpiritual Care is integral to holistic nursing; however, it often remains underprovided due to a lack of education. ObjectiveThis study examined perceptions of spirituality and predictors of competence in spiritual care among nursing students in Middle Eastern countries. DesignA cross-sectional survey was used. Participant/settingNursing students (n = 785) from five universities in Middle Eastern countries were included. MethodsParticipants completed the Spiritual Care-Giving Scale-Arabic and Spiritual Care Competency Scale. Multiple linear regression analysis was used to identify the predictors of perceived competence in spiritual care. ResultsNursing students showed positive attitudes towards spirituality, with a mean score of 5.1 (SD = 0.60) on the Spiritual Care-Giving Scale-Arabic. However, their perceived competence in providing spiritual care was low to moderate with a mean score of 79.0 (SD = 32.0) on the Spiritual Care Competency Scale. The bivariate analysis indicated significant relationships between students' spiritual care competence and gender, previous exposure to spirituality education, willingness to undergo spirituality training, and total spirituality score. Finally, significant predictors of higher competence included regular admission status, prior spiritual education, willingness to undergo spiritual care training, and higher personal spirituality scores. ConclusionNursing students in the Middle East have positive attitudes towards spirituality, but low to moderate competence in providing spiritual care. The influence of personal spirituality on competence underscores the importance of fostering a supportive environment for students to reflect on their beliefs. Comprehensive curriculum revisions and training programs, along with the recognition of the impact of personal spirituality, are essential to prepare future nurses for holistic people's care.

Spirituality Educational Intervention to Enhance Spirituality Clinical Practice and Resilience

This descriptive research used an evidence-based spirituality intervention as an innovative approach for nurse leaders to support nurse’s use of spirituality in clinical care to promote resilience in acute care settings. The intervention used the Auctioning Spirituality and Spiritual care Education Training (ASSET) model as a framework to enhance spiritual practices. Two valid and reliable tools measured participant’s attitudes toward spiritual practices and resilience. The sample included participants (N = 185) working in acute care settings. Participants’ attitudes on spirituality-integrated practice are strongly correlated with resilience composite scores (r = 0.562, p < 0.04). Spirituality training enhances self-awareness and increases spiritual dimensions of clinical practice.

Experiential training course on spirituality for multidisciplinary palliative care teams in a hospital setting: a feasibility study

BackgroundThere is widespread agreement about the importance of spiritual training programs (STPs) for healthcare professionals caring for cancer patients, and that reflecting on one’s spirituality is the first step. Health professionals (HPs) working in hospitals must develop this dimension to guarantee the quality of life as well as spiritual and emotional support. In this paper, we propose a possible training format for hospital professionals and assess its implementation.MethodsThis is a phase 0-I study that follows the Medical Research Council (MRC) framework. The program was implemented for hospital palliative care specialists. The program included one theory lesson, three spiritual interactions, four pieces of reflective writing, and two individual follow-up sessions for each participant. The evaluation was performed quantitatively according to the MRC framework and qualitatively according to Moore’s framework with data triangulation from interviews, reflective writings, and indicators.ResultsThe program was implemented for palliative care physicians, nurses, psychologists, and bioethicists according to the plan, and the program components were highly appreciated by the participants. The results suggest the feasibility of a training course with some corrections, regarding both the components of the training and organizational issues. The qualitative analysis confirmed a shift in the meaning of the themes we identified. The trainees went from intrapersonal spirituality to interpersonal spirituality (engagement with the other person’s spirituality, acknowledging their unique spiritual and cultural worldviews, beliefs, and practices), with colleagues, patients, and people close to them. The training had an impact on Moore’s Level 3b.ConclusionsSpiritual training for hospital professionals working in palliative care is feasible. Having time dedicated to spirituality and the ongoing mentorship of spiritual care professionals were suggested as key elements. The next step is increasing awareness of spirituality from our hospital reality and creating a stable competent group (with nurses, chaplains, nuns, counselors, etc.) with the support of the management.

Revitalization of Belief and Spiritual Development of Individuals against Materialist Philosophy: Appraisal on Risale-i-Nur

This paper investigates Bediuzzaman Said Nursi’s methodology for the revitalization of belief and spiritual development of individuals through Risale-I-Nur. It analyses Nursi’s concept of Human I, methodology of the spiritual training to save an individual’s belief from materialist philosophy, spiritual guidance for different segments of society, and understanding of ethical values in the Islamic context. The research methodology of the paper is qualitative. The study reveals that Nursi asserts that reflection on the inner world and understanding of human 'I', are a means to comprehend the reality of the Creator and man's role as His representative. However, Nursi's understanding of inner reflection and spirituality is different from traditional Sufiism on many counts. He advises believers to seek guidance from the line of prophethood as opposed to that of philosophy to protect themselves from materialist ideologies. The study also reveals that Risale provides spiritual guidance for almost every segment of society and advises the believers to see tribulations as an opportunity for their spiritual growth. Finally, the research concludes that Nursi sees the man and the universe as closely related wherein observing ethical values in the light of religion brings about harmony between the two.

Perbandingan Konsep Tarbiyah, Ta’lim, dan Ta’dib

Abstract.&#x0D; God's creatures are necessary because to fulfill his responsibilities as a leader on this earth he is none other than humans. Islamic education is one of the platforms that forms Al-Tarbiyah, Al-Ta'dib and also Ta'lim. Of the three things that are often used, namely Tarbiyah, where the word has a meaning whose basic meaning is describing growth, maturity and development, maintaining and adapting as well as supporting education which is defined as an effort to create a broad and very useful source of information. Therefore, the essence of education is to equip humans with good skills and knowledge about shapes and numbers. So being an educator and teaching is essentially a divine function, where the Qur'an emphasizes that Allah is an educator for the universe and an educator for mankind. Developing the personality of students with alternative spiritual, rational, emotional and spiritual training.

Spirituality and creativity in the early childhood context

ABSTRACT This article reports a study on the impact of a customised spiritual education programme (SEP) on improving creativity for kindergarteners. The SEP was effective, and participants (n = 529) scored higher on creativity domains of figural fluency, originality, elaboration, abstractness of titles, and resistance to premature closure, compared to the waitlist control group. Girls, kindergarteners whose primary caregiver parents had higher formal education (postgraduate degree or professional degree), and who attended at least 80% of the SEP sessions (10–12 sessions), scored higher on all creativity parameters. Results suggest that spirituality, whose core is abstract and nonmaterial thinking, can be linked to nurturing creativity as a developmental asset among young children. The SEP may need some refining for young boys by including more externalising activities and simpler, relatable instructions for kindergarteners whose primary caregiver parents have lower formal education. Findings generally suggest that spiritual training can potentially bolster kindergarteners’ creativity.

Explaining the Propositions of the Sound Heart Model as Spiritual Health Theory: Research Methodology

Background: Holistic, community-oriented health services require attention to spiritual health at all levels of prevention, in the spectrum of health and disease, throughout life. Spiritual health services are professional theory-based practice. The purpose of the study is to report the research methods of explaining the propositions of the Sound Heart Model as a Spiritual Health Theory. Methods: The theory was designed by using qualitatively derived theory based on the Concept-Integration method in six stages. An in-depth philosophical review of two decades of research indicated the need for spiritual empowerment. Concept analysis clarifies the concepts of therapeutic relationships and therapeutic content as spiritual communication, knowledge enhancement, skill training, and spiritual motivation. To validate the findings, in addition to Morse et al. suggestions, the findings were reviewed in four specialized national sessions "Chair of Behavioral Sciences", "Narrative Sciences Chair", "Pre-Summit Sessions" and "Summit Session" of "Chairs of Theorizing, Criticism and Scientific Debate" in the “Supreme Council of the Cultural Revolution”. Conclusion: Spiritual self-care of parents, teachers and clergy is a priority. Secure attachment to the prophets and following their lifestyle is the basis of spiritual self-care. Spiritual self-care of parents, teachers and clergy creates spiritual mentoring competence. The correct religious behavior of spiritual mentors provides the possibility of model-oriented education. Spiritual communication based on compassion and empathy can create secure attachment, trust and security. Spiritual mentors should provide spiritual training without coercion and violence with "scaffolding". Mentors can facilitate the stages of faith growth and correct cognitive errors by increasing spiritual knowledge. Explaining the spiritual reason for life's sufferings increases resilience against suffering. By teaching "relationship development skills" with nature, self, people and God along with thinking about "the truth of religion", they can create a positive image of God and secure attachment to God. So that people can take refuge in God as a safe haven and feel safe.

Dimitrie Onciul (1856-1923)

Dimitrie Onciul was born in 1856 in Straja, in the present day county of Suceava. He attended the Orthodox primary school, the high school and the university (specializing in history and geography) in Chernivtsi. In Vienna he attended the Faculty of Philosophy, specializing in Latin epigraphy, diplomatic, palaeography and sigillography. In 1884, he obtained his PhD in history at the University of Chernivtsi. Since 1885, he has been a secondary professor of history and geography in Chernivtsi. In 1895, Onciu decided to leave Bukovina and go to Romania, the decision being made following the conflict with the school inspector Carl Tumlirz. In Bucharest he knew the full consecration of his activity: He became the holder of the Chair of Old History of Romanians until the End of the 17th Century of the Faculty of Letters and Philosophy of the University of Bucharest (1896–1923) and then dean of this faculty (1919–1923). Since 1900 he has been the director general of the archives, being involved in the organization on a modern basis of this institution, following the model of those from other European centres. As president of the Commission of Historical Monuments (1919) he inaugurated medieval archaeological research, and in 1922 he founded the Heraldic Consultative Commission, of which he was the first president. Dimitrie Onciu’s scientific activity was rewarded by his election, first as a corresponding member (1889) and then as a titular member of the Romanian Academy (1905). He was vice-president (1913–1916) and president (1920–1923) of the Academy, and president of the historical department of the Romanian Academy (1911–1914, 1919–1922). Dimitrie Onciul focused his research mainly on two major themes: ethnogenesis and Romanian continuity in the Carpathian-Danubian-Pontic space and and the way of formation of the Romanian principalities as independent states. Based on the thorough study of historical sources, Dimitrie Onciu’s studies have been pioneering future research. Dimitrie Onciul did not draw up an edition of his writings, most of them, except for a few studies that were printed in the form of extracts, being published in the press of the time. Over time, several editions of the writings of the Bukovinian historian appeared. He was a member or president of cultural societies (“Arboroasa”, “Junimea”, “România Jună”, the Society for Romanian Culture and Literature in Bukovina, “The Romanian School”, the National Orthodox Society of Romanian Women, the League for Cultural Unity of All Romanians), He contributed, through public conferences and university lectures, to the spiritual training of the Great Union generation, being confident in the triumph of the national cause. On March 20, 1923, suffering of a disease he had since childhood, Dimitrie Onciu passed away. He was buried in the Horecea Central Cemetery, in Chernivtsi. He remained in the memory of posterity as a tireless researcher of the history, being considered the one who introduced the concept of „critique” in the Romanian historiography. Along with other great personalities, such as Ioan Bogdan, A. D. Xenopol, Nicolae Iorga or Vasile Pârvan, he made valuable contributions to the progress of Romanian historical science.

The Concept of Guarding the One from the Zhuangzi 《莊子》 to Early Chan Buddhism

Abstract This paper traces the conception of “guarding the One” (shou yi 守一), an equivalent to “one-practice samādhi” from the East Mountain Teaching (dong shan fa men 東山法門) in early Chan Buddhism, back to the Zhuangzi《莊子》. “Guarding the One” and “nurturing the shen” (yang shen 養神) appear frequently in the context of Daoist spiritual training for longevity. In early medieval Chinese Buddhism, with the influence of the discourse of Daoist spiritual training and the karma theory from India, the concept of shen 神 generally developed into a pure substance of the mind. This substance of the mind also echoes the theory of Buddha-nature, and played a significant role in “Fourth Patriarch” Daoxin’s interpretation of “guarding the One”.

Effective interventions for improvement of moral sensitivity among nursing students: A systematic review

The present research was carried out to look into the optimal interventions for raising moral sensitivity in nursing students. International electronic databases like Scopus, PubMed, and Web of Science were searched systematically from the earliest date to August 2, 2022, via keywords like "Morals", "Moral sensitivity", "Ethical sensitivity", and "Nursing students". Additionally, Iranian databases like Iranmedex were looked up. Randomized control trials (RCTs) and quasi-experimental studies' quality was evaluated using the Joanna Briggs Institute's (JBI) critical assessment checklist. A total of 756 nursing students were enrolled in nine studies. Of the nursing students, 54.87% were female and 70.63% were in the intervention group. The mean age of participants was 22.83 (SD=1.31) years. Mean study duration, intervention, and follow-up were 10, 5.41, and 6.68 weeks, respectively. It was shown that “education based on the visual, auditory, kinaesthetic (VAK) model”, “the spirituality training sessions”, “case-based method of education”, “the spirituality training sessions”, “nursing codes of ethics lecture”, and “the spiritual care training sessions” were enhanced moral sensitivity. Additionally, the “professional nursing practice course”, “nursing ethics education”, and “debate-based ethics education”, did not affect the nursing students' moral sensitivity. It is recommended that university administrators and policymakers plan and implement appropriate educational initiatives with moral and spiritual content in the form of educational workshops.

Perceived Barriers to Providing Spiritual Care in Palliative Care among Professionals: A Portuguese Cross-Sectional Study.

Spiritual care is an important dimension of palliative care (PC) and a facet of holistic care that helps ill people find meaning in their suffering and lives. This study aims to: (a) develop and test the psychometric properties of a new instrument, Perceived Barriers to Spiritual Care (PBSC); (b) explore participants' perceptions of how prevalent those (pre-identified) barriers are; and (c) examine the association of their personal and professional characteristics with those perceptions. A descriptive cross-sectional study was carried out using a self-reporting online survey. In total, 251 professionals registered with the Portuguese Association of Palliative Care (APCP) completed the study. The majority of respondents were female (83.3%), nurses (45.4%), had more than 11 years of professional experience (66.1%), did not work in PC (61.8%), and had a religious affiliation (81.7%). The psychometric assessment using PBSC provided sound evidence for its validity and reliability. The three most common perceived barriers were late referral for palliative care (78.1%), work overload (75.3%), and uncontrolled physical symptoms (72.5%). The least commonly perceived barriers were different spiritual beliefs among professionals (10.8%), differences between the beliefs of professionals and patients (14.4%), and the shame of approaching spirituality in a professional context (26.7%). The findings show there is some relationship between sex, age, years of professional experience, working in PC, having a religious affiliation, the importance of spiritual/religious beliefs, and responses to the PBSC tool. The results highlight the importance of advanced training in spirituality and intervention strategies. Further research is needed to properly study the impacts of spiritual care and establish outcome assessments that accurately reflect the effects of the various spiritual care activities.

Unani Tibb practitioners’ perceptions and attitudes towards spirituality and spiritual care in Unani Tibb practice in South Africa

BackgroundUnani Tibb is an Arabic term which means Greek medicine. It is an ancient holistic medical system based on the healing theories of Hippocrates, Galen and Ibn Sina (Avicenna). Despite this, spirituality and spiritual care practices are deficient in the clinical setting.MethodsThis cross-sectional descriptive study was used to describe Unani Tibb practitioners’ perceptions and attitudes regarding spirituality and spiritual care in South Africa. A demographic form, Spiritual Care-Giving Scale, Spiritual and Spiritual Care Rating Scale and Spirituality in Unani Tibb Scale were used to collect data.ResultsA response rate of 64.7% (n = 44 out of 68) was achieved. Positive perceptions and attitudes regarding spirituality and spiritual care were recorded for Unani Tibb practitioners. The spiritual needs of their patients were considered vital towards enhancing the Unani Tibb treatment approach. Spirituality and spiritual care were regarded as fundamental to Unani Tibb therapy. However, most practitioners agreed that adequate training in spirituality and spiritual care was lacking and future training initiatives were imperative for Unani Tibb clinical practice in South Africa.ConclusionThe findings of this study recommends further research in this field by means of qualitative and mixed methods approaches to provide a deeper understanding to this phenomenon. Clear guidelines on spirituality and spiritual care for Unani Tibb clinical practice are essential to ensure the integrity of the holistic approach required by the profession.

통합심리학적 관점에서 본 무학자초의 선 수행 탐구

This paper is to find the purpose and meaning of proper practice through the study of Seon practice by Muhakjacho, who practiced infant behavior as a bodhisattva's practice method. To this end, the life and achievements of Muhakjacho and his Seon thought were examined, and Ken Wilber's developmental model of integrated psychology was presented as a research method. As a result, the inner driving force of Muhakjacho was revealed as an integrated world view and a path to awakening. In addition, in the practice of infant behavior, special training was required for proper practice. This is because if you do not distinguish between Nirvana and Priority, there may be a pre/second error in the infant row. Therefore, this study reveals that regular and steady spiritual training and meditation training are necessary.

통합심리학적 관점에서 본 무학자초의 선 수행 탐구

This paper is to find the purpose and meaning of proper practice through the study of Seon practice by Muhakjacho, who practiced infant behavior as a bodhisattva's practice method. To this end, the life and achievements of Muhakjacho and his Seon thought were examined, and Ken Wilber's developmental model of integrated psychology was presented as a research method. As a result, the inner driving force of Muhakjacho was revealed as an integrated world view and a path to awakening. In addition, in the practice of infant behavior, special training was required for proper practice. This is because if you do not distinguish between Nirvana and Priority, there may be a pre/second error in the infant row. Therefore, this study reveals that regular and steady spiritual training and meditation training are necessary.

Spirituality and Religion in Canadian Psychiatric Residency Training: Follow-up Survey of Canadian Psychiatry Residency Programs.

This study assesses the availability and nature of psychiatry resident training in religion and spirituality across Canada. Evidence shows that religious and spiritual topics are important to psychiatric patients and that psychiatrist competence in approaching these topics is correlated to whether they have had previous training in them. Prior studies have shown a lack of training in religion and spirituality in Canadian psychiatry programs and recommended incorporation into psychiatry residency curricula. A survey was conducted, asking questions about the amount and type of training in religion and spirituality that was accessible to psychiatry residents in the 17 psychiatry residency programs in Canada. One response was sought from each institution by reaching out to the institutions' program directors and requesting that a knowledgeable faculty member complete the survey. Out of 14 responding psychiatric residency programs, 2 reported no training opportunities in religion or spirituality, 4 reported only voluntary training opportunities that were largely resident directed, and 8 reported mandatory training. The number of Canadian psychiatry residency programs providing mandatory training in religion and spirituality has increased since the prior published survey in 2003 and there are fewer programs reporting no training at all. However, overall, Canadian psychiatry institutions still place less emphasis on religious/spiritual education than recommended by the international psychiatric community. Several Canadian institutions report well-received implementation of curricula on religion and spirituality that could inform other Canadian institutions.

PRACTICING VALUES OF PHILOSOPHICAL SUFISM IN THE PENCAK SILAT OF BROTHERHOOD FAITHFUL HEART OF TERATE

Purpose: Pencak silat has been a part of Indonesia's cultural heritage imparting lessons in Islamic morality, in addition to self-defense, cultural arts, sports, and mental and spiritual training. Members are trained in these skills along with Islamic religious lessons and the Sufi philosophy. Previous studies have however shown a grey side of pencak silat, which involved violence with other groups, and not the Sufi and the spiritual teachings. The current study, therefore, aimed to examine the Sufism in PSHT’s pencak silat and how its members practiced the teaching of Sufism and Islamic philosophy. Qualitative ethnographic research approach was used, with observation, semi-structured interviews, and documentation as data collection instruments. Finds show that Sufism in PSHT means mastering a control over heart or mind, showing good behavior, de-radicalizing religion, and learn the meaning of life to develop spiritual intelligence. It was also evident in the study that Sufism can strengthen Muslim members' faith and aqidah as it also teaches religious tolerance towards non-Muslims. It strengthens inner relationships, builds noble character, preserves nature and peace, and increases ma'rifah knowledge by drawing closer to God. This research recommends that the government should support mental spiritual, cultural arts, martial arts, and sports in all pencak silat organizations in Indonesia and preserve the cultural heritage to benefit the nation, state, and society

‘Spiritual Training’ and Growth in Infused Virtue: Aquinas’s Model in Historical Context

This article examines the important role and historical context of spiritual ‘training’ ( exercitium) in St. Thomas Aquinas’s account of infused virtue growth. The traditional practice of spiritual training or discipline confronted the dangers of mediocrity, lukewarmness and relapse in the moral life, seeking further to train us into virtuous conduct through prayer, fasting, vigils, recitation of psalms, examination of conscience, meditation on Scripture, and so forth. Thomas strongly advocated this praxis as crucial to growth in infused virtue. I examine the concept of spiritual training as he knew it, and in particular bring into view the unfamiliar context and landscape which gave it intelligibility. To this end I articulate the patristic and medieval sources which he relied upon and show what is distinctive in his account relative to that of his contemporaries. While his account is not parochial to Dominican life, I argue that the Order's literature regulating the formation of friars sheds crucial light on how Thomas conceived of spiritual training in practice, and conclude by suggesting some implications for moral theology and virtue theory.

Assessment of Spiritual Care Practices Among Nurses Caring for Cancer Patients in a Tertiary Hospital in Nigeria.

The importance of spirituality in health and wellness has been documented in the literature. While the developed countries have reported robust evidence of spirituality in nursing practices, there is scant evidence in low- and middle-income countries like Nigeria. This study assessed the spiritual care practices of the nurses attending to cancer patients in a tertiary health institution in Ilorin. It further determined factors associated with spiritual caring practices among nurses. A descriptive cross-sectional study was conducted between November 2021 and December 2021 to assess spiritual care practices among nurses caring for cancer patients. During the study period, 66 nurses were recruited randomly from the hospital's medical and surgical clinics, palliative care department, and Obstetrics and Gynecology department. Twelve items validated Nurses' spiritual care practices questionnaire was adapted for this study. Data were analyzed using IBM SPSS version 23. The mean age of the respondents was 36.5 years ( + 10.1) while female respondents made up 83.3%. About 48% of the nurses had good spiritual caring practices while 52% had poor spiritual caring practices. Nurses with training in oncology (96%) with p = .001 and those with spirituality training (86.2%) with p = .017 showed significant association with spiritual care practices. This study concluded that spiritual care practices among nurses are sub-optimal with training as a significantly associated factor with spiritual care practices. It is, therefore, suggested that spiritual care practices should be incorporated into all nursing training and curriculum. This will allow them to better support the spiritual needs of the patients, especially those with chronic diseases like cancer.

Jordanian Nurses' Perspectives of Spirituality and Spiritual Care: A Qualitative Study.

Spirituality is considered one of the main aspects of wholesome care for human beings. Spirituality is a multidimensional concept and has several definitions in the literature. Most of the studies concerning spirituality were conducted in Western cultures and the Middle East; however, there are a limited number of studies regarding spirituality in Jordan. The aim of this study was to explore Jordanian nurses' perspectives on spirituality and spiritual care in a palliative care unit in 1 cancer center in Jordan. A descriptive qualitative design with 20 semistructured interviews was used to access Jordanian nurses' perspectives on spirituality. This study was conducted in the major specialist center for the treatment of cancer in Jordan. A purposive sample of 20 registered nurses who had worked at least 6 months in the palliative care unit was recruited. Nurses' perceptions of spirituality were represented by 2 themes: spirituality means connectedness to "Allah," and spirituality evokes enjoyment in life. Two themes emerged in terms of nurses' perceptions of spiritual care: ensuring patients' comfort and relaxation, and sharing patients' religious rituals. These findings underscore the importance of the nurses' perspectives on spirituality in the context of Islamic and Arabic culture, and the need for training in spirituality. The concept of spirituality is recognized as a fundamental aspect of the nurse's role, making it essential to improve nurses' capabilities to integrate spirituality courses into the nursing curriculum.

KONSEP MAQOMAT DAN AKHWAL

Maqamat is the plural form of the word maqam, which literally means rank or degree. In English, maqamat is referred to as stations or stages. Meanwhile, according to the terms of the science of Sufism, maqamat is the position of a servant before Allah, which is obtained through worship, mujahadat and other things, spiritual training and (relationship) that is not broken with Allah SWT. According to Al-Thusi's view, namely: "Ahwal is a state of the heart that always makes remembrance, and it is not seen from the methodology of mujahadah and exercises as previously mentioned. Ahwal is like: feeling watched by Allah SWT, feeling close to Allah SWT, feeling of love, fear, hope, longing, calm, confident and others". The types of Maqamat are divided into 9, among others: Al-Taubah, AlIstiqomah, Al-Wara', Al-Zuhd, Al-Faqr, Al-Shabr, Al-Tawakkal, Al-Rida, and Al -Mahabbah. While the types of Ahwal are divided into 8, namely: AlMuhasabah &amp; al-Muroqobah (alert &amp; introspective), Al-'Isyq (longing), Al-Uns (intimate), Thuma'ninah, Musyahadah, Yaqin, Mahabbah, Raja' and Khauf.