Religious Coping for Covid-19 Patients: Islamic Approaches

JOURNAL OF CRITICAL REVIEWS, 2020

The paper human needs can be categorised into two, namely physiological and psychological needs. The human physiological need refers to bodily health, whereas the internal need refers to the mental or spiritual aspect required for creating feelings of calmness in a person. When a need is not fulfilled, a crisis within a person emerges. Erikson opined that a person usually faces a problem caused by psychological or physiological aspects. The physical and psychological (internal) aspects of an individual should be simulated within a person until they are capable of facing a crisis. One type of crisis that influences the balance of the physical and psychological (internal) aspects is the situational crisis. A situational crisis occurs when a certain external element influences the psychological balance in an individual or the environment. For example, those suffering from COVID 19 are experiencing a situational crisis in the form of disruptions to the sufferer's physical and psychological (internal) states.

Afkar: Jurnal Akidah & Pemikiran Islam, Special Issue on COVID -19, 2022

This study aims to explain the concept of resilience from the Islamic perspective. This study used qualitative methodology with a literature approach. The results showed that the phenomenon of religious human behavior should not only be judged by the lens of modern secular psychology theory, but also by the theory of psychology based on Islamic values. It is because they have different frames in looking at reality; and resilience in Islam is an obligation. Having resilient personalities, in Islamic teaching, means individuals' iman (faith) should be tested. Humans are motivated to have resilience after getting life’s problems with the Covid-19 issue. Individuals’ faith has not reached a high level of spirituality when they have not been tested. There are some personalities in Islam that are in line with the concept of resilience for overcoming the Covid-19 issue in positive psychology such as sabr, tawakkal, shukr, rida, ikhlas and tawbah. In order to increase resilience in overcoming the Covid-19 issue, Sufis provide spiritual training such as takhalli, tahalli, and tajalli.

International Journal of Psychosocial Rehabilitation, 2020

The paper presents A coping strategy usually applies the coping model by Lazarus and Folkman (Schuster, Hammit & Moore, 2003). This model explains the relation between the source of stress, choice of coping strategy and how the chosen strategy can affect a person within a stressful environment. This model also explains that coping is dynamic, not only focused on the issue that is being encountered but also the level of stress that must be overcome for example in COVID 19. It does not react only on pressure. It is also influenced by the way an individual thinks (cognitive appraisal) when faced with a pain in COVID 19 disease.Most coping strategies agree with the internalization of religion as a strategy that can help alleviate stress. Spiritual elements can create a deep impact in helping a person search for the true meaning of life. They believe the internalization of religion as symbolic of their bond with God. The stronger a person's bond with God, the easier it is for them to find peace and move on with life. A theory that matches this research is Imam Ghazali's Al-Alqab Theory. The theory states that all human behaviour originates from the heart (Al Qalb). In other words, in Islam, the quality of a Muslim favoured by Allah is within the heart. The heart also determines a person's behaviour, whether positive or negative.

In the midst of the Covid-19 pandemic, the aim of the present study was to investigate to what extent the undergraduate students of the Department of Dentistry, Aristotle University of Thessaloniki, felt the need to come closer to their own religiosity, spirituality, or faith. Materials and methods: Empirical research was conducted by means of an anonymous questionnaire, comprising demographics and items focusing on religiosity, spirituality, and faith. The survey results were processed using “MICROSOFT EXCEL IBM SPSS STATISTICS 24” statistical processing software. Results: To overcome health dilemmas, the wide majority of students did not focus on religious & spiritual practices (70% & 66.7%) while at the same time, their religiosity & spirituality was not enhanced (74% & 78%). However, for the same period, 53% of the students stated that their faith was enhanced. Conclusions: While overall students’ religiosity & spirituality indicators were low, for the same period they stated that their faith in overcoming health distress was strengthened, which triggers new questions and prompts further research in the field of humanities.

International Journal of Environmental Research and Public Health, 2021

The COVID-19 pandemic has affected many societies’ life aspects and activities including social and Islamic practices; more attention should be given to investigate the interaction between Islamic worships and the spread of the disease. Here, we performed a cross-sectional study using an online questionnaire to assess the preventive Islamic attitudes and practices during the COVID-19 lockdown period from the Saudi publics’ perspectives. Mann-Whitney, Kruskal and logistic regression tests were used to analyze the data. The results revealed that most participants had positive Islamic attitudes and practices. However, elders and males were less obeyed to preventive measures during performing worship (p < 0.05). While younger, females and not married were less obeyed when dealing with COVID-19 related death (p < 0.05). Even though, elders were less likely to have poor social and Islamic practices concerning adherence to preventive measures during the pandemic (OR = 0.38; 95% CI: 0...

2020

This study aims to investigate the role of religiosity in coping with health anxiety during the outbreak of COVID-19, a deadliest pandemic of century which is still affecting billions of lives globally. Using online survey method, the researchers collected the data from 408 Pakistani Muslim respondents. Health anxiety and religious coping were measured through seven items Likert scales. Psychometric analysis showed that both scales, health anxiety (Cronbach’s alpha ά=.87, composite reliability CR=.869) and religious coping (Cronbach’s alpha ά=.893, composite reliability CR=.888), showed good internal consistency. Path analysis, structural equational modeling performed, was performed. All the fit indices (GFI=.932, CFI=.954, TLI=.941, RMSEA=.073 & RMR=.035) were within acceptable limit. The regression results indicated that those who were suffering with health anxiety opted religious coping (β=.54, R2=.29, p

Religions

Positive religious coping has frequently been associated with better mental health outcomes when dealing with stressful life events (e.g., natural disasters, domestic abuse, divorce). The COVID-19 pandemic, and the associated infection prevention and control measures (curfew, quarantine, restricted travel, social distancing), represent a society-wide stressor. This study explored positive religious coping among the Muslim and Christian residents of the United Arab Emirates (UAE) during the early stages of the national response to the COVID-19 pandemic. Participants (N = 543) completed an online survey assessing religious coping in response to the pandemic, along with symptom measures of depression, anxiety and history of psychological disorder. Muslims (N = 339) reported significantly higher levels of positive religious coping compared to their Christian counterparts (N = 204). Across the whole sample, positive religious coping was inversely related to having a history of psychologi...

International Journal of Psychosocial Rehabilitation, 2020

The world is experiencing pandemic of the COVID-19 now, a RNA virus that spread out from Wuhan, China. Two countries, China first and later United Stated of Amaerica (USA), have gone to full lock down due to rapid spread of this virus. Till to date, no epidemiological data on mental health problems due to outbreak of the COVID-19 and mass isolation were not available. Factor of Mindfulness has lost its ability and energy to reflect, think, and analyze the secrets of Allah's s.w.t to cope this disease among COVID 19 victims. The mind is no longer powerful in thinking of the truth and worse is the mind of no power to seek and discover the paths that lead to the goodness, well-being and divine truth that can give meaningful life in stress of COVID 19 disease. Sometimes a person is wise to speak on matters of goodness and truth by submitting the arguments from the Qur'an and the Sunnah of the Messenger of Allah, but he is unable to practice the knowledge he knows and even his mind becomes fearful and daring to looking for a way to utilize that known knowledge into him. God's Word s.w.t: Individuals become more ignorance and do not care to reflect and analyze the secrets of Allah’s S.W.T. They are no longer interested to think about the good and the bad things which can lead them to a more meaningful life without COVID 19 disease. There are times, an individual is only able to preach well in accordance with Sunnah and Al-Quran verses, but somehow unable to practice the talk, although in the right mind, it is the exact thing to do. There is a need to intensify the awareness and address the religiosity issues of people during this COVID-19 pandemic

Journal of Religion and Health

Coping with the COVID-19 pandemic has required measures to contain the contagion, including social isolation. However, this and other factors have caused mental health problems, both in patients and health professionals and in family members or asymptomatic population. Religious support can be an ally for this type of confrontation. In the case of the COVID-19 pandemic, spiritual/religious care has been restricted and insufficient. When accessible to patients and frontline professionals, they are offered by virtual means, almost always by recorded media and made available in bulk. This essay argues, based on references in the areas of psychology, psychoneuroimmunology, biosafety, and military, that the face-to-face and personalized relationship between religious leaders, patients, health professionals, family members, and faith communities is as essential as possible for the dignified treatment victims, referral to spiritual needs and resilience of society, in addition to contributing to the improvement of the immune response of all. Practical examples are cited in the areas of military chaplaincy and hospital civilian chaplaincy. The essay also proposes the adoption of protocols already published by WHO and other safety measures such as the use of robotics and the recruitment/training of mass chaplains. In addition to contributing to the improvement of COVID-19 pandemic coping processes, the study also contributes to improving the delivery of spiritual/religious care as an ally to physical and mental, individual, and collective health. Keywords Coronavirus infections • Pastoral care • Mental health • Containment of biohazards • Military activities Disclaimer This article is not intended to be a recommendation for practice and/or a guideline for action, but to serve as a scientific-academic review of existing knowledge about the provision of spiritual care in a crisis such as COVID-19. Practitioners must follow their local rules, regulations, and policies.

International Journal of Psychosocial Rehabilitation, 2020

Novel Corona Virus Disease (COVID-19) originating from China has rapidly crossed borders, infecting people throughout the whole world. As the COVID-19 pandemic spreads around the world, we are starting to see the first waves of epidemiological pandemic disease and know that it disproportionately impacts older adults. However, with this still being a new and rapidly evolving global crisis, there is currently very little known about its broader impact on mental health.The nature of riya depends on the quality, purity, and sincerity of the intentions in COVID 19 disease when Malayisa will overcome to stop ti. Scholars emphasized that the practice of the riya' will be punished and even the nature riya'itself will bring the anger and torment of Allah S.W.T It compromised of three categories. If the driver of the practice coincides with his motivator, so both become equally strong, then both should be dropped and the practice is considered to be neither sympathy nor innocent. If the impetus of riya 'is stronger and prevents others, the practice will not benefit, but will give harm and torture. Torture in such a state is lighter than the practice of torture simply because of riya '. If the intent to draw closer to Allah is heavier or more likely to be compared to other impulses, then one will be rewarded just as the excess of the strength of his sincerity, as the word of Allah s.w.t: So whoever does an atom's weight of good will see it.