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Development of a Greater Jihad Scale sought to record “jihad” as a Muslim spiritual struggle. Pakistani madrassa and university students responded to items that described Self Jihad as a struggle against corruptions within the self and Societal Jihad as an effort to bring social life into conformity with Islamic ideals. Greater Jihad factors correlated positively with Islamic Moral Values, Intrinsic and Extrinsic Social Religious Orientations, and Satisfaction with Life. Madrassa students scored higher on all these measures, but Greater Jihad factors more strongly predicted religious functioning in university students. In addition, Societal Jihad correlated negatively with the Extrinsic Personal Orientation, and madrassa students displayed lower Extrinsic Personal and Self-Esteem scores. These data supported descriptions of Muslim personality adjustment in terms of a subordination of the self and confirmed the greater jihad as an influential process within the Muslim psychology of religion. [ABSTRACT FROM AUTHOR]

Religious groups outside the West have displayed a positive correlation between faith and intellect-oriented reflection in contrast to the negative relationship found with American Christians. This study extended the analysis to Pakistani Muslims. University students (N = 180) responded to religious reflection scales along with measures of religious orientation and satisfaction with life. Faith- and intellect-oriented reflection correlated positively, and both displayed direct relationships with religious orientations and satisfaction with life. In multiple regression analyses, both combined to predict the intrinsic religious orientation, but faith-oriented reflection was the only significant predicter of other measures. These data further documented a compatibility between Muslim faith and intellect and supplemented other cross-cultural findings in suggesting that understandings of more conservative religious beliefs may require sensitivity not only to their content, but also to their cultural context. [ABSTRACT FROM AUTHOR]

This study examined relationships of Muslim spirituality with positive psychology in Pakistan. In a sample of 200 university students and community members, the spirituality of Muslim Experiential Religiousness displayed direct linkages with Meaning in Life and General Well-Being subscales. Muslim Experiential Religiousness also correlated positively with single-item assessments of the Intrinsic, Extrinsic Personal, and Extrinsic Social Religious Orientations and explained the relationships of these religious motivations with General Life Satisfaction. Women scored higher than men on Muslim Experiential Religiousness, but at least some linkages of Muslim spirituality with positive psychology were more robust in men. As in other recent investigations, these data confirmed Muslim Experiential Religiousness as a valid index of Muslim spirituality beyond the Iranian cultural context in which it was developed. [ABSTRACT FROM AUTHOR]

Adolescence period is reported to be a demanding, transitional and in some cases turmoil phase in one's life. Therefore knowledge of one's own feelings and understanding other's feeling referred to as Emotional Intelligence plays a vital role for meeting the demands of life at this stage. After detailed literature review following hypotheses was formulated, (1) Emotional Intelligence would be positively correlated with selfesteem (2) Neuroticism would be negatively correlated with Emotional Intelligence and self- esteem in young students of Karachi, Pakistan. The sample comprised of 116 students of ages 10 to 16 year old from a private school in Karachi, Pakistan. Participants completed the Trait Emotional Intelligence Questionnaire Adolescent short form (TEIQue-ASF), Scale of Emotional Arousability (SEA) and State self Esteem Scale (SSES). In order to interpret the results in statistical terminology Pearson Moment Correlation was computed between the variables. The results were consisted with the formulated hypotheses as Emotional Intelligence was significantly correlated with State self esteem(r=.515, p<001).Neuroticism was found to have non-significant inverse relationship with Emotional Intelligence(r= -.073 ;p<0.01) and an inverse significant relationship with State self-esteem(r=-.241;p<0.01) respectively. The research findings offers evidence that Emotional Intelligence is positively associated with self-esteem but only state self esteem was inversely associated with neuroticism. The implications of the study are further discussed. [ABSTRACT FROM AUTHOR]

This investigation examined Pakistani Muslim understandings of the animal sacrifice that occurs during Eid-ul-Adha at the end of the Hajj. Pakistani university students (N = 156) responded to a number of items expressing possible interpretations of this ritual. A Faithful Sacrifice factor operationalized sincere religious reasons for the sacrifice and correlated positively with an Intrinsic Religious Orientation and with Muslim Experiential Religiousness. Extrinsic and Troublesome Sacrifice factors recorded nonreligious implications of the practice and displayed direct associations with the Extrinsic Social Religious Orientation and inverse linkages with Muslim Experiential Religiousness. Extrinsic Sacrifice also correlated negatively with the Intrinsic Orientation. These results further documented the complexity of Muslim beliefs and practices and once again illustrated how a dialectic between tradition-specific and more general social scientific perspectives can promote progress in the psychology of religion. [ABSTRACT FROM AUTHOR]

The aim of the present study is to analyze the impact of religious intervention in combination with psychological intervention on emotional distress during perceived life stress. For this purpose from each of the 20 volunteered participants in-depth report on their most severe ongoing stressor was taken. Next the 3-items Religious Orientation scale and The Brief Symptom Inventory subscales on depression, anxiety and hostility, was administered. Those participants with higher intrinsic religious orientation were screened out and were exposed to relaxation technique and religious intervention .The participant's psychological distress was measured and compared at each phase. The conclusion drawn from the findings and qualitative analyses of participant's response suggest that religious intervention in combination with psychological intervention is effective in reducing emotional distress level, thus illustrating the importance of using religious intervention as a coping mechanism. [ABSTRACT FROM AUTHOR]

Within the Ideological Surround Model of the social sciences and religion, so-called “universal” perspectives within the psychology of religion can dialogically clarify and be clarified by the “particular” elements of Muslim (and other forms of religious) commitment. This study developed new scales for operationalizing the experience and behavior of Pakistani Muslims during Ramadan. In a sample of university students, one set of experiential factors apparently facilitated, whereas another interfered with the practices of Ramadan. Intrinsic and Extrinsic Personal Religious Orientations correlated with greater and the Extrinsic Social motivation with lower levels of involvement in Ramadan. Relative to these religious orientation measures, Ramadan experience scales displayed incremental validity by explaining additional variance in Ramadan behavior. Women proved to be more religious than men. At the most general level, these data further supported the dialogic assumptions of the Ideological Surround Model of research in the psychology of religion. [ABSTRACT FROM AUTHOR]

Islam literally refers to a personal 'surrender' or submission, and may therefore promote a form of self-control that some have associated with psychosocial benefits. English-speaking Pakistani university students (N = 160) responded to the Brief Self-Control Scale along with measures of religious interest, religious orientation and psychological maladjustment. Self-control correlated positively with religious interest ratings and an intrinsic religious orientation and negatively with an extrinsic religious orientation, depression and anxiety. These data supported the hypothesis that the 'surrender' of Islamic commitments would be associated with a self-control that predicts religious and psychological adjustment. [ABSTRACT FROM AUTHOR]

English‐speaking Pakistani university students responded to the Sahin–Francis Attitude toward Islam Scale, along with other religious measures and a social desirability scale. This scale was multidimensional. Correlations with religious measures confirmed its validity and were not explained by a social desirability response set. These data identified the Sahin–Francis Scale as a useful measure for studying Muslim attitudes within an Islamic society. [ABSTRACT FROM AUTHOR]

The Pakistani Religious Coping Practices Scale was created to specifically record Muslim religious approaches to coping. A sample of 129 Pakistani university students responded to Urdu versions of this new instrument along with the Brief Religious Coping (RCOPE) Scale, single-item assessments of religious orientation and religious interest, and scales recording anxious, depressed, and hostile reactions to stress. The Pakistani Religious Coping Practices Scale and the two Brief RCOPE Scales correlated positively. The Brief RCOPE Negative Religious Coping scale predicted higher levels of all three symptoms of stress but was unrelated to religious motivation and interest. The new Muslim coping practices measure and the Positive Religious Coping scale were associated with higher levels of religious motivation and interest, and both also exhibited a negative relation with depression once the variance associated with Negative Religious Coping was removed. These data most importantly confirmed that the Pakistani Religious Coping Practices Scale and the Brief RCOPE were useful for examining how Pakistani Muslims cope with stress. [ABSTRACT FROM AUTHOR]

Measures of religious orientation were used to predict the experience of Pakistani Muslims during, a celebration that marks the end of the. Participants displayed varying degrees of correlation of the intrinsic, extrinsic-personal, and extrinsic-social orientations with interest, affect, and work-related responsibility variables during theholiday. Gender differences appeared in that religious orientations were more predictive of the maleexperience, but these measures usefully clarified the religious commitments of women as well. As expected, the intrinsic orientation proved to be an especially noteworthy index of religious adjustment, and the extrinsic-social orientation was significantly lower than the other two motivations. These data demonstrated once again that religious orientation constructs developed in the West might serve as a useful point of departure for understanding the psychology of Muslim religion. [ABSTRACT FROM AUTHOR]

The principal goal of this article was to address a crucial area where inadequate attention and analysis have been evidenced. Pakistan is ranked as the 5th most country heavily impacted by terrorism (Global Terrorism Index 2019). A lot of work is in progress in Pakistan with regard to the psychology of the terrorist mind and the role of the state in response to counter terrorism. However insufficient consideration has been evidenced on the reporting of the verbalism of victims of terrorist attacks. This paper addresses this important aspect by exploring the psychological reactions in the verbalism of the youth victims in the aftermath of terrorist attack in Baluchistan. The Summative Content analysis of the open-ended Survey questions identified three major psychological reactions: trauma and Post-Traumatic Stress Disorder Symptoms, Depressive Symptoms, and Experiences of Anxiety and Fear. This paper concludes with highlighting the significance of devising specialized interventional plan for youth victims to provide the required psychological interventions to overcome the negative impact of these attacks. [ABSTRACT FROM AUTHOR]