Empirically based psychology of Islam: summary and critique of the literature

In this paper, we systematically review the growing empirically based psychology of Islam. We arrive at 10 conclusions: (l) Islam is a multidimensional religion; Islam might mean different things to different people, and some people might adhere to some of its elements but not to others; (2) Islam is similar to, but is different from, other religions; (3) Islam's role in the lives of Muslims seems mostly positive; (4) Some types of Islamic religiousness are negative; (5) The empirical findings have not been translated yet into clinical applications; (6) Most of studies conducted among Muslims provide only a birds-eye view of Islam; (7) Empirical studies of Muslims are scarce; (8) Empirical research on negative types of religiousness among Muslims is sparse; (9) The majority of research in this field has been restricted to convenient samples; (10) Several important topics with implications for Muslims deserve further consideration, and there is a need for more varied research methods in studies of Muslims. The implications of these findings and the limitations of this review are discussed.     

Religiosity,subjective well-being,and neuroticism

The objective of the current research was to estimate the relation between religiosity and both subjective well-being (SW-B) and neuroticism (N). A sample (N = 487) of Muslim Kuwaiti undergraduates took part in the study. Their age ranged between 18 and 31 years. They responded to six self-rating scales to assess religiosity, religious belief, physical health, mental health, happiness, and satisfaction with life, as well as the Factorial Arabic Neuroticism Scale (FANS) and the N subscale of the revised NEO. It was found that all the correlations between the six self-rating scales were significant and positive, whereas these rating scales were significantly and negatively correlated with both the FANS and N (NEO) scale. In applying the principle components analysis to the correlation matrix (8 × 8), a high-loaded and bipolar factor was extracted and labelled “Well-being and religiosity versus neuroticism.” The main predictor of religiosity in the stepwise regression was religious belief and satisfaction with life. The present findings are comparable with the wider literature on the association between religion and SW-B among English-speaking participants as well as a Kuwaiti Muslim context. By and large, those who consider themselves as religious were healthier, enjoying SW-B, and obtained lower scores on neuroticism.     

Religious involvement,helping others,and psychological well-being

This study has two goals. The first goal is to see if involvement in religion is associated with providing tangible support to family members and strangers. The second goal is to see if providing tangible support to family members and strangers is associated with well-being. A conceptual model, which was developed to address these issues, contains the following core relationships: (1) individuals who go to church more often will receive more spiritual support from coreligionists; (2) those who receive more spiritual support will provide more tangible assistance to family members and strangers; and (3) people who help family members and strangers will report greater life satisfaction and higher self-esteem. Findings from a nationwide survey support all but one of these relationships. More specifically, the results suggest that providing tangible support to family members is associated with greater well-being, but providing tangible support to strangers is not associated with well-being.     

Spiritual well-being,burnout and trauma in counsellors and psychotherapists

Burnout represents a potential risk for counsellors and psychotherapists in their work with distressed clients. In the research reported here, the relationship between spiritual well-being and burnout was explored, with attention paid to clinicians’ perceptions of trauma. Eighty-nine Australian counsellors and psychotherapists (71 females and 18 males) completed a demographic survey, the Maslach Burnout Inventory, and Spiritual Well-Being Scale. It was found that existential well-being accounted for some of the variance in MBI subscale scores, and buffered the effect of trauma on emotional exhaustion. In addition, clinicians who reported high levels of existential well-being reported being better able to avoid emotional exhaustion when working with severely traumatised clients.     

Does prospective memory influence quality of life in community-dwelling older adults?

Older adults commonly experience declines in prospective memory, which describes one’s ability to “remember to remember,” and can adversely affect instrumental activities of daily living and healthcare compliance. However, the extent to which prospective memory failures may influence quality of life in typically aging older adults is not well understood. One-hundred and four community-dwelling older Australians (aged 50 to 82 years) were administered a comprehensive, neuropsychological battery that included the Memory for Intentions Screening Test (MIST), Prospective and Retrospective Memory Questionnaire (PRMQ), Instrumental Activities of Daily Living Questionnaire (IADLQ), and World Health Organization Quality of Life-8 (WHOQOL-8). Multiple regressions controlling for negative affect, medical comorbidities, and other neurocognitive functions revealed an interaction between prospective memory and instrumental activities of daily living in the concurrent prediction of quality of life. Among the 39 older adults who reported multiple problems on the IADLQ, lower performance-based prospective memory (MIST) and higher self-reported prospective memory failures in daily life (PRMQ) were significantly associated with lower quality of life (WHOQOL-8). Conversely, no significant associations were observed between prospective memory and quality of life in the 65 participants without IADL problems. Prospective memory difficulties adversely impact quality of life in community-dwelling older adults who experience problems independently managing their instrumental activities of daily living. These findings extend prior literature showing that prospective memory plays a unique role in the real-world outcomes of older adults and clinical populations and highlight the need to develop effective strategies to enhance prospective memory functioning in these vulnerable groups.     

Exploring the relationship between religious fundamentalism,life satisfaction,and meaning in life

This study explored the relationship between life satisfaction, meaning in life, and religious fundamentalism among 420 participants (28.8% male, 88.4% African, 8.4% White) residing in the Gauteng province of South Africa. A cross-sectional quantitative survey design was followed. Data were collected using the Meaning in Life questionnaire and the Satisfaction with Life scale, and analysed by means of latent variable modelling. Results indicated that meaning in life acted as a mediator between religious fundamentalism and life satisfaction. This suggests that in some cases, fundamentalist religious attitudes might be adaptive in that it provides its adherents with a clear framework of meaning and definite answers to life's existential uncertainties.     

Psychological Well-Being and the Metabolic Syndrome in African and Caucasian Women in South Africa

This study explored the association between comprehensive psychological well-being and the metabolic syndrome (MS), as well as whether women without MS markers differ significantly from women with MS (three or more markers) on specific facets of psychological well-being. African (N=102) and Caucasian (N=115) women completed self-report questionnaires on psychological well-being, and biological markers for MS were determined. Results indicated a significant association between comprehensive psychological well-being and the MS in Caucasian women, but not in the case of African women. Caucasian women without MS had higher levels of perceived support from friends and family, environmental mastery, purpose in life, sense of coherence, affect balance and positive relationships than those with MS. African women without MS had higher levels of positive relationships and an optimistic explanatory style, but lower levels of perceived support from family. Further research is indicated.     

Gender,Spirituality and Psychological Well-Being

The aim of this study was to determine whether gender moderates the relationship between spirituality and psychological well-being. A secondary data analysis based on a cross sectional survey was implemented. A convenience sample of 508 participants (males = 143, females = 365; age range 18–65 with 66% in the 18–25 category) from the North-West Province of South Africa completed questionnaires on spirituality and psychological well-being after informed consent was obtained. Findings show that gender moderates the relationship between spirituality and psychological well-being. This moderation effect was stronger in the case of existential well-being rather than religious well-being as components of spiritual wellbeing, and also stronger in one of the sub-groups. Future studies may explore the role of contextual factors such as cultural orientation and other socio-demographic variables in this moderation effect, as well as gender based perceptions and practices of spirituality with a view to facilitate gender sensitive psychological well-being programmes.     

Understanding money's limits: People's beliefs about the income – Happiness correlation

It is claimed that the correlation between income and happiness is considerably weaker than people expect and recent research supports that contention. However, an important lesson from judgment and decision-making research is that judgments are constructed in response to the prevailing context, leaving open the possibility that some elicitation procedures may reveal accurate intuitions about income and happiness. We examined whether this is so. Study 1 participants ranked a set of empirical relationships according to the strength of correlation and we examined whether they ranked the income–happiness link where it actually falls in the set. In Studies 2 and 3, participants estimated the probability that someone with a higher income than another is also the happier of the two. The estimates of the participants were then compared to the actual probability based on the documented income–happiness relationship. Results indicate that, using these elicitation procedures, people have an accurate understanding of the relationship between income and happiness.     

Promoting emotional well-being through the use of humour

Humour skills programmes are believed to assist in improving emotional well-being by increasing self-efficacy, positive thinking, optimism and perceptions of control, while decreasing negative thinking, perceptions of stress, depression, anxiety and stress. The study aims to evaluate a programme investigating this possibility. Volunteers from the community (37 females and 18 males, aged M?=?38 years) were randomly assigned to a humour group, a social group or a non-intervention control group. The programme, consisting of a manual and a booklet of measures assessing indices of well-being, was administered over an 8-week period. Data were collected at baseline, post programme and at 3-month follow-up. Results revealed that unlike the control and social groups, the humour group demonstrated a significant increase in several indices of emotional well-being. Specifically, increases occurred with self-efficacy, positive affect, optimism and perceptions of control, while decreases were found in perceived stress, depression, anxiety and stress levels.