التوجه الديني و علاقته بقلق الموت لدى طلبة جامعة الملك سعود بالرياض = Religious Orientation and Its Relationship to Death Anxiety among a Sample of King Saud University Students

Author(s):  
فهد بن عبد الله الربيعة
2018 ◽  
Vol 40 (2-3) ◽  
pp. 117-140
Author(s):  
Nima Ghorbani ◽  
P. J. Watson ◽  
Hamid Reza Gharibi ◽  
Zhuo Job Chen

Previous research indicates that spirituality expressed in tradition-specific terms may initiate, invigorate, and integrate Muslim religious commitments, suggesting a 3-I Model of Religious Spirituality. In a test of this model, Islamic seminarians, university students, and office workers in Iran ( N = 604) responded to Muslim Experiential Religiousness (MER), Religious Orientation, and mental health scales. The tradition- specific spirituality of MER displayed correlation, moderation, and mediation results with Intrinsic and Extrinsic Personal Religious Orientations that pointed toward initiation, invigoration, and integration effects, respectively. MER also clarified the ambiguous implications of the Extrinsic Social Religious Orientation. These data most generally confirmed the heuristic potential of the 3-I Model.


2017 ◽  
Vol 15 (4) ◽  
Author(s):  
Ehrampoush Mohammad Hasan ◽  
Seyed Ziaeddin Tabei ◽  
Seyed Saeed Mazloomy Mahmoodabad ◽  
Hossein Fallahzadeh ◽  
Mohammad Nami ◽  
...  

2020 ◽  
Vol 4 (4) ◽  
pp. 01-13
Author(s):  
Ebrahim Khodadady

Objectives: to develop a novel religious orientation scale based on the Quran and validate it with pre-university students of secondary education Method: All the Quranic ayat which addressed its believers directly regarding their religious orientation were scrutinized in terms of pre-university students’ characteristics, resulting in the selection of 57 upon which a 60-item Quranic Orientation Scale (QOS) was developed. The scale was administered to 1123 students and their responses were subjected to Principal Axis Factoring and Promax with Kaiser Normalization (PKN). Results: Out of 60 items comprising the QOS, 48 loaded acceptably and exclusively on seven rotated factors called believing in holy scriptures,, remembering and seeking Allah, fulfilling Quranic obligations, following Allah confidently, following Quranic instructions, not befriending disbelievers, and informed Quranic struggle. Both the scale and its underlying factors had internal consistency and correlated significantly with each other. Conclusion: The Quran teaches the domain of religious orientation directly to its readers as a hierarchically and culturally independent schema consisting of specific species and genera. Pre-university student, however, not only reduce the domain as regards the number of its constituting species and genera but also develop their own religious families. Going through this process consciously they render their religious orientation a hierarchically and culturally organized schema.


2019 ◽  
Vol 66 (2) ◽  
pp. 238-255 ◽  
Author(s):  
Annika Zemp ◽  
Ulf Liebe

Do women and men with stronger spiritual beliefs, experiences, and practices tend toward more or less ambivalent sexism and self-stereotyping? To shed more light on this issue at the intersection of religion and gender, we will analyze a survey of 379 Swiss university students, both women and men, to establish whether a positive or negative relationship between holistic spirituality and gender essentialism is empirically more plausible. Our data show a gender gap: women express stronger spiritual beliefs and they report on more spiritual experiences and practices than men. We also find, inter alia, associations between religious orientation and holistic spirituality as well as spiritual beliefs and ambivalent sexism for both women and men; yet, stronger spiritual beliefs are correlated with less self-stereotyping for men but with more self-stereotyping for women. In sum, our results tend to support a positive relationship between holistic spiritualty and gender essentialism.


2002 ◽  
Vol 45 (1) ◽  
pp. 23-41 ◽  
Author(s):  
Jonathan F. Bassett ◽  
John E. Williams

One hundred twenty-nine undergraduate psychology students at a large urban university and 55 students at a college of funeral service completed the Death Anxiety Questionnaire (Conte, Weiner,&Plutchik, 1982), the Revised Death Anxiety Scale (Thorson&Powell, 1994), a nine question measure of belief in an afterlife (Daws, 1980), and used the 300-item Adjective Check List (ACL; Gough&Heilbrun, 1980) to describe what death might be like if personified as a human character in a play. Three Affective Meaning scores, five Transactional Analysis ego state scores, five Five Factor Model scores, and a Sex-Stereotype Index score were calculated based on ACL descriptions of the character of death. Lower death anxiety was associated with more positive ACL descriptions of death in both samples; however, belief in an afterlife was associated with differences in death personification only among university students. Men described death as higher on the Adult ego state than did women. In addition African Americans described death as a more positive character than did European Americans. Similarly, funeral service students described death as feminine, favorable, strong, but not active, more like a Nurturing Parent, and high on Extroversion, Agreeableness, and Emotional Stability; whereas, university students described death as masculine, neutral on Favorability, more like a Critical Parent, and low on Agreeableness and Emotional Stability.


2007 ◽  
Vol 10 (2) ◽  
pp. 143-150 ◽  
Author(s):  
John D. Pierce ◽  
Adam B. Cohen ◽  
Jacqueline A. Chambers ◽  
Rachel M. Meade

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