Müslüman Örneklemler Arasında Bilişsel-Davranışla İlişkili Dua Türleri ve Ruh Sağlığı İlişkisi

Psikolojik ve öznel iyi oluş, bireyin yaşamı hakkında nasıl hissettiğine ve yaşam olaylarına nasıl tepki verdiğine bağlıdır. Bireysel olarak kişi, kontrolü dışında gerçekleşen tüm dış olayları bilişsel şemalarında istemsizce hissedebilir. Özellikle ruh sağlığı göz önüne alındığında, son yıllarda dini inanç ve uygulamaların ruh sağlığının çeşitli bileşenleri üzerindeki etkisi, din psikolojisinde en çok çalışılan konulardan biri olarak ortaya çıkmaktadır. Çoğu çalışma, bireylerin anlam arayışları ve yaşam olaylarına tepkileri hakkında cevaplar ararken dinin rolüne odaklanmıştır. Hayatın zorluklarıyla karşılaşan ve strese maruz kalan bireylerin yaşamlarında ibadetlerin onarıcı bir rol oynadığına dair yaygın bir kanı vardır. Bu nedenle, son birkaç yılda bilim adamları için, bilişsel davranışçı çerçevenin din psikolojisi içindeki olası uygulaması hem öznel hem de psikolojik iyi oluşun kilit bir unsuru haline gelmiştir. Dindarlık ve ruh sağlığı arasındaki ilişkiye ilişkin teorik uygulamalar kullanılarak, çeşitli dua biçimlerinin ağırlıklı olarak Hıristiyan dini norm ve inançlarından türetildiği ortaya çıkmaktadır. Ancak, bu tür araştırmalarda Hıristiyan olmayan dinler çoğunlukla göz ardı edilmiştir. Daha spesifik olarak, İslam'da inananların günlük yaşamlarında büyük önem taşıyan çeşitli dini davranış biçimleri olmasına rağmen, Müslüman bireyler arasında dindarlık ve ruh sağlığı arasındaki bağlantılar ihmal edilmiştir. Bu nedenle, mevcut araştırma, Müslüman bireyler arasında bilişsel-davranışçı mekanizmayı kullanarak farklı İslami dua türleri ile iyi oluş hali göstergeleri arasındaki bağlantıyı araştırmayı amaçlamaktadır. Bu çalışmada İngiltere'nin farklı şehirlerinde/bölgelerinde birçok İslami öğrenci topluluğundan ve çeşitli ibadet yerlerinden katılımcı toplamak için çevrimiçi bir anket linki kullanılmıştır. Online anket altı dua türünden (farz, vacip, sünnet, nafile, dua ve zikir formlarından), altı psikolojik iyi bileşenlerinden (özerklik, çevresel hakimiyet, başkalarıyla olumlu ilişkiler, kişisel gelişim, kendini kabul ve yaşamda amaç) ve iki öznel iyi oluş bileşeninden (hayat memnuniyeti ve olumlu ve olumsuz etkiler) oluşmaktadır. Temsili örneklem, yaşları 18 ile 66 arasında (Ort. = 27.01, SS = 8.80) olan 214 katılımcıdan (Kadın= 145, Erkek= 69) oluşmaktadır. Korelasyon analizi sonuçları, farz namaz, sünnet namaz, sözlü dua ve zikir/Allah'ı anmanın iyi oluş hali değişkenleri ile pozitif bir ilişkiye sahip olduğunu, ancak vacip ve nafile namazların iyi oluş hali değişkenleriyle herhangi bir korelasyon göstermediğini ortaya çıkarmıştır. Çoklu regresyon analizi sonuçları, farz, sünnet ve vacip namazların psikolojik veya öznel iyi oluş değişkenlerinin yordayıcıları olmadığını göstermiştir. Sadece nafile namazın türü yordayıcı bulunsa da bu ilişki tam tersi yöndedir. Ek olarak, dua ibadeti psikolojik iyi oluş puanlarını tahmin etmedeki benzersiz varyansı açıklarken, zikir ibadeti ise öznel iyi oluşu tahmin etmedeki benzersiz değişkenliği açıklamaktadır. James ve Wells'in bilişsel ve davranışçı modelleri ışığında, bu çalışma sadece dua ve zikir ibadetlerini, bireylere psikolojik destek sağlamada olumlu etkisi olan önemli faktörler olarak belirlemiştir. Dolayısıyla sunulan veriler, kişilerin ibadetleri, rehberlik ve destek için Tanrı'ya güvendikleri ve Tanrı'nın varlığını hissederek düşüncelerini tazeledikleri bir dua ve zikir modelini aldığında daha iyi psikolojik ve öznel iyi oluşa sahip olma olasılıklarının daha yüksek olduğunu göstermektedir. Mevcut bulgulardan görülebileceği gibi, inanç yapılarının belirli topluluk ortamlarında uygulanabilirliğini göz önünde bulundurmak önemlidir. Burada hem teorik çerçeve hem de pratik yön, Müslüman dua türleri ile zihinsel iyi oluş arasındaki ilişkiye ilişkin bir anlayışa katkıda bulunabilir ve sağlık uygulayıcılarına farklı dua modellerinin bireyleri daha iyi bir iyi oluşa nasıl yönlendirebileceği konusunda rehberlik edebilir.

Cognitive-Behavioral-Related Prayer Types and Mental Health Relations among Muslim Samples

Psychological and subjective well-being depends on how an individual feels about his/her life and how he/she responds to life events. Individually, the person may unconsciously feel all external events occurring beyond his/her control in his cognitive schemas. Especially considering mental health, the influence of religious beliefs and practices on various components of mental well-being has emerged as one of the most studied topics in the psychology of religion in recent years. Most studies have focused on the role of religion in seeking answers about individuals' search for meaning and their reactions to life events. There is a prevalent finding that prayer plays a constructive role in the lives of individuals faced with life’s difficulties and exposed to stressors. Thus, for scientists over the past few decades, the possible application of the cognitive behavioral framework within the psychology of religion has become a key element of both subjective and psychological well-being. Using theoretical applications as to the relationship between religiosity and mental health, it was appeared that various prayer measures are predominantly derived from Christian religious norms and beliefs. However, non-Christian religions have been mostly disregarded in such inquiries. More specifically, the links between religiosity and mental health among Muslim individuals have been neglected even though there are several forms of religious behavior in Islam that are of great importance to the daily lives of believers. Therefore, the current research aims to investigate the link between different types of Islamic prayer and indicators of well-being using the cognitive-behavioral mechanism among Muslim individuals. An online link was used to recruit participants from many Islamic student communities and several worship places in different cities/regions of England in this study. The online questionnaire composed of six prayer types (obligatory, necessary, voluntarily, supererogatory, supplication, and invocation prayers), six psychological well-being domains (autonomy, environmental mastery, positive relations with others, personal growth, self-acceptance, and purpose in life), and two subjective well-being domains (life satisfaction, and positive and negative affects). The representative sample consisted of 214 participants (female= 145, male= 69), aged between 18 and 66 (M = 27.01, SD = 8.80). The results of the correlational analysis indicated that obligatory (fard) prayer, voluntarily (sunna) prayer, supplication (duʿāʾ) prayer and invocation (dhikr/remembrance of God) prayer have positive relationship with the well-being variables, while no correlation of necessary (wājib) prayer and supererogatory (nawāfil) prayer with any of the well-being variables is appeared. The results of the multiple regression analysis showed that obligatory, voluntarily, and necessary prayers were not predictors of psychological or subjective well-being variables. Although only the type of supererogatory prayer was found to be predictive, the relationship was in the opposite direction. In addition, the supplication prayer accounted for the unique variance in predicting the psychological well-being scores, while the invocation prayer accounted for the unique variance in predicting subjective well-being. In light of James and Wells’ cognitive and behavioral models, the present study has identified only the types of supplication and invocation prayer as important factors that have a positive effect for individuals in providing psychological support for them. Therefore, the presented data suggest that people are more like to have better psychological and subjective well-being when their prayers take the form of a supplication prayer and invocation prayer in which they rely on God for guidance and support and refresh their thinking through feeling God’s presence. As can be seen from the present findings, it is important to consider the applicability of belief structures in specific community settings. Here, both the theoretical framework and practical direction can contribute to an understanding being held as to the relationship between Muslim prayer types and mental well-being and provides guidance for health practitioners regarding how different prayer models can lead individuals to have better well-being.

Keywords:

Psychology of Religion, Mental Health, Cognitive-Behavioral Model, Prayer Types Muslim Individuals,

PDF

___

Abdel-Khalek, Ahmed M. “Personality Dimensions and Religiosity Among Kuwaiti Muslim Col- lege Students”. Personality and Individual Differences 54 (2013), 149-152. http://dx.doi.org/10.1016/j.paid.2012.08.004
Abu-Raiya, Hisham et al. “Relationships Between Religious Struggles and Well-being Among a Multinational Muslim Sample: A Comparative Analysis”. Social Work, 63/4 (2018), 347-356.
Anderson, James W. - Nunnelley, Paige A. “Private Prayer Associations with Depression, Anx- iety and Other Health Conditions: An Analytical Review of Clinical Studies”. Postgrad- uate Medicine 128/7 (2016), 635-641. DOI: 10.1080/00325481.2016.1209962
Beit-Hallahmi, Benjamin - Argyle, Michael. The Psychology of Religious Belief, Behaviour and Experience. London: Routledge, 1997.
Breslin, Michael J., - Lewis, Christopher Alan. “Theoretical Models of the Nature of Prayer and Health: A Review”. Mental Health, Religion and Culture 11 (2008), 9-21.
Breslin, Michael. J. et al. “A Psychometric Evaluation of Poloma and Pendleton’s (1991) and Ladd and Spilka’s (2002, 2006) Measures of Prayer”. Journal for the Scientific Study of Religion 49 (2010), 710-723.
Buchner, Axel et al. “How to Use G*Power [Computer Software and Technical Manual]”. 1997. http://www.psycho.uni-duesseldorf.de/aap/pro- jects/gpower/how_to_use_gpower.html
Cohen, Jacob. Statistical Power Analysis for te Behavioral Sciences Lawrence Earlbaum As- sociates. 2nd Ed., NJ: Lawrence Earlbaum Associates Inc., 1988.
Cohen, Jacob. “Quantitative Methods in Psychology: A Power Primer”. Psychological Bulletin 112/1 (1992), 155-159.
Dein, Simon - Littlewood, Roland. “The Psychology of Prayer and the Development of the Prayer Experience Questionnaire”. Mental Health, Religion, and Culture 11/1 (2008), 39-52.
Diener, Ed et al. “The Satisfaction with Life Scale”. Journal of Personality Assessment 49 (1985), 71-75.
Diener, Ed et al. “Subjective Well-being: The Science of Happiness and Life Satisfaction”. Hand- book of Positive Psychology. eds. C. R. Synder - Shane J. Lopez. 63-73. New York: Ox- ford University Press, 2002.
Francis, Leslie J. - Robbins, Mandy. “Psychological Type and Prayer Preferences: A Study Among Anglican Clergy in the United Kingdom”. Mental Health, Religion & Culture 11/1 (2008), 67-84, DOI: 10.1080/13674670701619445
Guldas, Fatumetul Zehra. Prayer Types and Their Associations with Mental and Psychophys- iological Health. Leicester: University of Leicester, Doktora Tezi, 2019.
Hackney, Charles H. - Sanders, Glen S. “Religiosity and Mental Health: A Meta-Analysis of Re- cent Studies”. Journal for the Scientific Study of Religion 42/1 (2003), 43-56.
Halama, Peter et al. “Religiosity and Wellbeing in Slovak and Hungarian Student Samples: The Role of Personality Traits”. Studia Psychologica 52/2 (2010), 101-115.
Hashem, Hanan M. et al. “Arab American Youth: Considerations for Mental Health and Com- munity Engagement”. Community Mental Health Engagement with Racially Diverse Populations (2020), 133.
Hashem, Hanan M. - Awad, Germine H. “Religious Identity, Discrimination, and Psychological Distress Among Muslim and Christian Arab Americans”. Journal of Religion and Health (2021). https://doi.org/10.1007/s10943-020-01145-x
Hood, Ralph W. et al. The Psychology of Religion: An Empirical Approach. 4th Ed., New York: Guilford Press, 2009.
Houts, Arthur C. - Graham, Kenton. “Can Religion Make You Crazy? Impact of Client and Ther- apist Religious Values on Clinical Judgements”. Journal of Consulting and Clinical Psy- chology 54/2 (1986), 267-271.
James, Abigail - Wells, Adrian “Religion and Mental Health: Towards a Cognitive-Behavioural Framework”. British Journal of Health Psychology 8 (2003), 359-376.
Kline, Rex B. Principles and Practice of Structural Equation Modelling. 3rd Ed., New York: Guil- ford Press, 2011.
Koenig, Harold G. “Religion and Depression in Older Medical Inpatients”. The American Jour- nal of Geriatric Psychiatry 15 (2007), 282-291. http://dx.doi.org/10.1097/01.JGP.0000246875.93674.0c
Krause, Neal. “Praying for Others, Financial Strain, and Physical Health Status in Late Life”. Journal for the Scientific Study of Religion 42 (2003), 377-391.
Krause, Neal. “Assessing the Relationships Among Prayer Expectancies, Race, and Self-esteem in Late Life”. Journal for the Scientific Study of Religion 43/3 (2004), 395-408.
Krause, Neal. “Lifetime Trauma, Prayer, and Psychological Distress in Late Life”. The Interna- tional Journal for the Psychology of Religion 19 (2009), 55-72.
Lake, James. “Spirituality and Religion in Mental Health: A Concise Review of the Evidence”. Psychiatric Times 29 (2012), 34-38.
Lancaster, Brian P. “Defining and Interpreting Suppressor Effects: Advantages and Limita- tions”. Advances in Social Science Methodology. ed. B. Thompson. 139-48. Stanford CT: JAI Press, 1999.
Lazar, Aryeh. “The Relation Between Prayer Type and Life Satisfaction in Religious Jewish Men and Women: The Moderating Effects of Prayer Duration and Belief in Prayer”. The International Journal for the Psychology of Religion 25/3 (2015), 211-229. DOI:10.1080/10508619.2014.920603
Leondari, Angeliki - Gialamas, Vasilis. “Religiosity and Psychological Well-being”. Interna- tional Journal of Psychology 44/4 (2009), 241-248.
Lun, Vivian Miu-Chi - Bond, Michael Harris. “Examining the Relation of Religion and Spiritu- ality to Subjective Well-being Across National Cultures”. Psychology of Religion and Spirituality 5 (2013), 304-325. http://dx. doi.org/10.1037/a0033641
Maltby, John - Day, Liz. “Religious Orientation, Religious Coping and Appraisal of Stress”. Per- sonality and Individual Differences 34 (20003), 1029-1039.
Maltby, John et al. “Prayer and Subjective Well-being. The Application of a Cognitive-Behav- ioural Framework”. Mental Health, Religion and Culture 11 (2008), 119-129.
Maltby, John et al. “Religion and Health: The Application of a Cognitive-Behavioural Frame- work”. Mental Health, Religion & Culture 13/7-8 (2010), 749-759. DOI:10.1080/13674670802596930
McCullough, Michael E. “Prayer and Health: Conceptual Issues, Research Review, and Re- search Agenda”. Journal of Psychology and Theology 23 (1995), 15-29.
McGrath, Robert E. - Meyer, Gregory J. “When Effect Sizes Disagree: The Case of R and D”. Psychological Methods 11/4 (2006), 386-401. doi: 10.1037/1082-989X.11.4.386.
McGuire, Meredith B. Religion: The Social Context. CA: Wadsworth, 1981. Pargament, Kenneth I. “God Help Me: Toward a Theoretical Framework of Coping for the Psy- chology of Religion”. Research in the Social Scientific Study of Religion 2 (1990) 195- 224.
Pargament, Kenneth I. “Religious Methods of Coping: Resources for The Conservation and Transformation of Significance”. Religion and the Clinical Practice of Psychology. ed. Edward P. Shafranske. Washington DC: American Psychological Association, 1996.
Pérez, John E. et al. “Types of Prayer and Depressive Symptoms Among Cancer Patients: The Mediating Role of Rumination and Social Support”. Journal of Behavioral Medicine 34/6 (2011), 519-530. doi:10.1007/s10865-011-9333-9
Petersen, Larry. R. - Roy, Anita. “Religiosity, Anxiety, and Meaning and Purpose: Religion’s Consequences for Psychological Well-being”. Review of Religious Research 27 (1985), 49-62.
Poloma, Margaret M. - Gallup, George H. Varieties of Prayer: A Survey Report. Harrisburg: Trinity Press, 1991.
Poloma, Margaret M. - Pendleton, Brian F. Exploring Neglected Dimensions of Religion in Quality of Life Research. Wales: Edwin Mellen Press, 1991.
Pössel, Patrick et al. “Do Trust-Based Beliefs Mediate the Associations of Frequency of Private Prayer with Mental Health? A Crosssectional Study”. Journal of Religion and Health 53 (2014), 904-916. http://dx.doi.org/10.1007/s10943-013-9688-z
Ryff Carol D. - Keyes Corey Lee M. “The Structure of Psychological Well-being Revisited”. Jour- nal of Personality and Social Psychology 69/4 (1995), 719-727.
Steketee, Gail et al. “Religion and Guilt in OCD Patients”. Journal of Anxiety Disorders 5 (1991), 359-367.
Watson David et al. “Development and Validation of Brief Measures of Positive and Negative Affect: The PANAS Scales”. Journal of Personality and Social Psychology 54/6 (1988), 1063-1070.
Wells, Adrian Cognitive Therapy of Anxiety Disorders: A Practice Manual and Conceptual Guide. UK: Wiley, 1997.
Wells, Adrian - Hackman, A. “Imagery and Core Beliefs in Health Anxiety: Content and Ori- gins”. Behavioural and Cognitive Psychotherapy 21 (1993), 265-273.
Whittington, Brandon L. - Scher, Steven J. “Prayer and Subjective Well-being: An Examination of Six Different Types of Prayer”. International Journal for the Psychology of Religion 20 (2010) 59-68. doi:10.1080/10508610903146316
Winkeljohn Black, Stephanie et al. “Disclosure During Private Prayer as a Mediator Between Prayer Type and Mental Health in an Adult Christian Sample”. Journal of Religion and Health 54/2 (2014), 540-553. http://dx.doi.org/10.1007/s10943-014-9840-4
Winkeljohn Black, Stephanie et al. “Poloma and Pendleton’s (1989) Prayer Types Scale in Christian, Jewish, and Muslim Praying Adults: One Scale or A Family of Scales?” Psy- chology of Religion and Spirituality 7/3 (2015), 205-216. http://dx.doi.org/10.1037/rel0000018