Shah Mazharul (“Mazhar”) Islam Chowdhury
Ontology highlight
ABSTRACT:
SUBMITTER: Chowdhury P
PROVIDER: S-EPMC1557961 | biostudies-literature | 2006 Sep
REPOSITORIES: biostudies-literature
Similar Datasets
Project description: Not available
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Project description:In this study we explore the historical determinants of contemporary Muslim representation. Motivated by a plethora of case studies and historical accounts among Islamicists stressing the role of trade for the adoption of Islam, we construct detailed data on pre-Islamic trade routes, harbors, and ports to determine the empirical regularity of this argument. Our analysis - conducted across countries and across ethnic groups within countries - establishes that proximity to the pre-600 CE trade network is a robust predictor of today's Muslim adherence in the Old World. We also show that Islam spread successfully in regions that are ecologically similar to the birthplace of the religion, the Arabian Peninsula. Namely, territories characterized by a large share of arid and semiarid regions dotted with few pockets of fertile land are more likely to host Muslim communities. We discuss the various mechanisms that may give rise to the observed pattern.
| S-EPMC8046173 | biostudies-literature
Project description:Islam is the dominant religion in about 56 countries around the globe, and has more than 1.2 billion followers. Islam represents a holistic way of life, and according to a large proportion of its followers, the Islamic law or Shari'ah should prevail over secular law and should be implemented as state law. The etymological root of the word Shari'ah can be traced back to the harsh life in the desert and it means "pathway to be followed" or "path to the water hole," since the water was the basic element and preserver of life. At the dawn of its historical course and at its moral and ethical core, Islam introduced many interesting and innovative beliefs concerning the mentally ill. Islam underlines the moral necessity for the protection and care of the vulnerable individuals, as dictated by God himself. On the other hand, beliefs about "possession" and stigmatization influence the peoples' attitude against and apprehension of mental disorders. This strange admixture is reflected upon the status of the mental health services and corresponding legislation found in the different countries of the Islamic world.
| S-EPMC5498891 | biostudies-other
Project description:How one defines death may vary. It is important for clinicians to recognize those aspects of a patient's religious beliefs that may directly influence medical care and how such practices may interface with local laws governing the determination of death. Debate continues about the validity and certainty of brain death criteria within Islamic traditions. A search of PubMed, Scopus, EMBASE, Web of Science, PsycNet, Sociological Abstracts, DIALOGUE ProQuest, Lexus Nexus, Google, and applicable religious texts was conducted to address the question of whether brain death is accepted as true death among Islamic scholars and clinicians and to discuss how divergent opinions may affect clinical care. The results of the literature review inform this discussion. Brain death has been acknowledged as representing true death by many Muslim scholars and medical organizations, including the Islamic Fiqh Academies of the Organization of the Islamic Conference and the Muslim World League, the Islamic Medical Association of North America, and other faith-based medical organizations as well as legal rulings by multiple Islamic nations. However, consensus in the Muslim world is not unanimous, and a sizable minority accepts death by cardiopulmonary criteria only.
| S-EPMC4188144 | biostudies-literature
Project description:Radical new paradigms are needed to equip non-professionals and leverage community faith-based infrastructure to address the individual and communal wounds of war- and conflict-related trauma. Muslims in war-torn regions like Somalia experience high rates of trauma and posttraumatic stress; yet, lack of providers, potential stigma, and lack of integration with one's faith are substantial barriers to care. In this pre-post feasibility clinical trial (NCT03761732), mosque leaders implemented a brief, group- and mosque-based intervention, Islamic Trauma Healing, targeting trauma-related psychopathology and community reconciliation for trauma survivors (N = 26) in Somaliland, Somalia. Leaders were trained in a brief 2-day training, with supervision provided remotely via WhatsApp. This six-session intervention combines empirically-supported trauma-focused psychotherapy and Islamic principles, focusing on wisdom from the lives of the Prophets and turning to Allah in dua about trauma. There were large, clinically meaningful effects for PTSD (g = 1.91), depression (g = 2.00), somatic symptoms (g = 2.73), and well-being (g = 1.77). Qualitative data from group members highlighted how well the program was aligned with their Islamic faith, built community, and need to expand the program. These results highlight the feasibility of this non-expert, easily up-scalable mental health approach in war-torn Muslim regions and refugee communities. This program has the potential to provide a low-cost, self-sustaining, Islam-based intervention addressing the psychological wounds of war consistent with the IOM's call to develop novel approaches to address unmet clinical needs. ClinicalTrials.gov Identifier: NCT03761732.
| S-EPMC8208506 | biostudies-literature
Project description: Not available
| S-EPMC6857498 | biostudies-literature
Project description:Waardenburg syndrome is a rare disease characterized by sensorineural deafness in association with pigmentary defects. Depending on additional symptoms, WS have been classified into four types. Waardenburg syndrome type 4, also called as Waardenburg Shah Syndrome is a very rare congenital disorder with astounding variable clinical expression, characterized by pigmentary abnormalities of the hair (A white forelock of hair, premature graying) and pigmentary changes of the iris such as heterochromia or homochromia irides, sensorineural deafness and Hirschsprung disease. Three genes have been bestowed so far in consociation with EDNRB, EDN3, and SOX10 genes. The pattern of inheritance is multifarious with the SOX10 mutation affiliation with autosomal dominant inheritance whereas the EDNRB and EDN3 genes are passed down in an autosomally recessive pattern.
| S-EPMC6291636 | biostudies-literature
Project description:A diverse body of research has demonstrated that people update their beliefs to a greater extent when receiving good news compared to bad news. Recently, a paper by Shah et al. claimed that this asymmetry does not exist. Here we carefully examine the experiments and simulations described in Shah et al. and follow their analytic approach on our data sets. After correcting for confounds we identify in the experiments of Shah et al., an optimistic update bias for positive life events is revealed. Contrary to claims made by Shah et al., we observe that participants update their beliefs in a more Bayesian manner after receiving good news than bad. Finally, we show that the parameters Shah et al. pre-selected for simulations are at odds with participants' data, making these simulations irrelevant to the question asked. Together this report makes a strong case for a true optimistic asymmetry in belief updating.
| S-EPMC5380127 | biostudies-literature