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Namazın İnsan Sağlığına Olan Faydaları

Yıl 2023, Cilt: 3 Sayı: 2, 1 - 10, 07.07.2023

Öz

Amaç: Son zamanlarda yapılan çalışmalar incelendiğinde sağlık ve dini pratik/maneviyat ilişkisini ele alan çalışmalar göze çarpmaktadır. Birçok çalışma, dini bağlılık ve maneviyatın genellikle sağlığı olumlu yönde etkilediğini göstermiştir. Ayrıca eklem hareketleri sırasında birçok kasta kasılma ve esneme hareketleri gözlenir. Dünyada milyonlarca Müslüman düzenli olarak günde beş vakit namaz kılmaktadır. Namaz sadece fiziksel bir aktivite olmayıp, namaz içinde çeşitli Kuran ayetlerinin okunduğu ve belirli duruşları içeren bir ibadettir. Bu derleme, namaz kılmanın insan sağlığına olan faydalarının ortaya çıkarılması amaçlamaktadır.
Yöntem: Bu makale için, veriler anahtar kelimeler kullanılarak Google Scholar, PubMed ve Sciencedirect veritabanları taranarak ve sistematik yaklaşım kullanılarak elde edildi.
Bulgular: Namazın sağlığa olan faydaları; kas-iskelet, nörolojik, kardiyovasküler ve psikolojik faydalar olmak üzere geniş bir perspektifden ele alınarak açıklandı.
Sonuç: Namazın, müslümanlar için bir ibadet şekli olmasının yanı sıra maddi külfeti olmayan, özel bir mekana ihtiyaç duymayan, her yaştan insanın rahatlıkla yapabileceği bir egzersiz ve meditasyon şekli olarak da değerlendirilmektedir. İncelenen araştırmalarda namazın kas-iskelet sistemi, kalp-damar sistemi, nörolojik ve psikolojik açıdan insan sağlığına birçok faydası olduğu görülmüştür.

Destekleyen Kurum

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Proje Numarası

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Teşekkür

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Kaynakça

  • Achour M, Muhamad A, Syihab AH. ve ark. (2019). Prayer moderating job stress among muslim nursing staff at the University of Malaya Medical Centre (UMMC). J Relig Health. 10.1007/s10943-019-00834-6.
  • Alabdulwahab SS, Kachanathu SJ, Oluseye K. (2013). Physical activity associated with prayer regimes improves standing dynamic balance of healthy people. J Phys Ther Sci. 25(12): 1565-8.
  • Al-Barzinjy N, Rasool MT, Al-Dabbagh TQ. (2009). Islamic praying and osteoarthritis changes of weight bearing joints. Duhok Medical. 3(1): 33-44.
  • Al-Ghazal SK (2006). Medical Miracles of the Qur’an. Leicestershire: The Islamic Foundation.
  • Al-Kandari YY. (2003). Religiosity and its relation to blood pressure among selected Kuwaitis. J Biosoc Sci. 35(3): 463-72.
  • Chamsi-Pasha M, Chamsi-Pasha H. (2021). A review of the literature on the health benefits of Salat (Islamic prayer). Med J Malaysia. 76(1):93-97.
  • Chamsi-Pasha, H. (2013). Islam and the cardiovascular patient – pragmatism in practice. Br J Cardiol. 20(3): 1-2.
  • Chokkhanchitchai S, Tangarunsanti T, Jaovisidha S ve ark. (2010). The effect of religious practice on the prevalence of knee osteoarthritis. Clin Rheumatol. 29(1): 39-44.
  • Doufesh H, Faisal T, Lim KS, Ibrahim F. (2012). EEG spectral analysis on Muslim prayers. Appl. Psychophysiol Biofeedback. 37(1): 11-8.
  • Doufesh H, Ibrahim F, Ismail NA, Ahmad WAW. (2013). Assessment of heart rates and blood pressure in different salat positions. J Physical Therapy Sci. 25: 211-4.
  • Doufesh H, Ibrahim F, Ismail NA, Wan Ahmad WA. (2014). Effect of Muslim prayer (salat) on α electroencephalography and its relationship with autonomic nervous system activity. J Altern Complement Med. 20 (7): 558-62.
  • Doufesh H, Ibrahim F, Safari M. (2016). Effects of Muslims praying (salat) on EEG gamma activity. Complement Ther Clin Pract. 24: 6-10.
  • Ghous M, Malik AN. (2016). Health benefits of salat (prayer); neurological rehabilitation. Professional Med J. 23(8): 887-88.
  • Ibrahim F, Ahmad SA, Woo PJ, Abas WABW. (2012). Biomechanical response of the upper body during prostration in Salat and the child’s pose: a preliminary study. J Physical Therapy Sci. 24:1021-4.
  • Imamoglu O. (2016). Benefits of prayer as a physical activity. International Journal of Science Culture and Sport. (IntJSCS) (SI 1): 306-318.
  • Inzelberg R, Afgin AE, Massarwa M ve ark. (2013). Schechtman E, Israeli-Korn SD, Strugatsky R et al. Prayer at midlife is associated with reduced risk of cognitive decline in Arabic women. Curr Alzheimer Res. 10(3): 340-6.
  • Irmak MK, Korkmaz A. Erogul O. (2004). Selective brain cooling seems to be a mechanism leading to human craniofacial diversity observed in different geographical regions. Med Hypotheses. 63: 974-9.
  • Irmak MK. (2014). Medical aspects of ablution and prayer. J Exp Integr Med. 4(2):143.
  • Levin JS. (1996). How religion influences morbidity and health: reflections on natural history, salutogenesis and host resistance. Soc Sci Med. 43: 849-64.
  • Levine GN, Lange RA, Bairey-Merz CN ve ark. (2017). Davidson RJ, Jamerson K, Mehta PK et al. American Heart Association Council on Clinical Cardiology; Council on Cardiovascular and Stroke Nursing; and Council on Hypertension. Meditation and Cardiovascular Risk Reduction: A Scientific Statement from the American Heart Association. J Am Heart Assoc. 6(10): e002218.
  • Majeed A. (2016). Salat offset the negative health effect of stress. Inter J Adv Res. 4(2): 339-43. Mueller PS, Plevak DJ, Rummans TA. (2001). Religious involvement, spirituality, and medicine: implications for clinical practice. Mayo Clin Proc. 76(12): 1225-35.
  • Osama M, Malik RJ. (2019). Salat (Muslim prayer) as a therapeutic exercise. J Pak Med Assoc. 69(3): 399-404. Rabbi MF, Ghazali KH, Mohd II ve ark. (2018). Alqahtani M, Altwijri O, Ahamed NU. Investigation of the EMG activity of erector spinae and trapezius muscles during Islamic prayer (Salat). J Back Musculoskelet Rehabil. 31(6): 1097-104.
  • Reza MF, Urakami Y, Mano Y. (2002). Evaluation of a new physical exercise taken from salat (prayer) as a short-duration and frequent physical activity in the rehabilitation of geriatric and disabled patients. Ann Saudi Med. 22(3-4): 177-80.
  • Safee MKM, Abas WABW, Ibrahim F, Abu Osman NA, Salahuddin MHR. (2012). Electromyographic activity of the lower limb muscles during salat and specific exercises. J Physical Therapy Sci. 24: 549-52. Saniotis A. (2018). Understanding mind/body medicine from muslim religious practices of salat and dhikr. J Relig Health. 57(3): 849-57.
  • Sayeed SA, Prakash A. (2013). The Islamic prayer (Salah/Namaaz) and yoga togetherness in mental health. Indian J Psychiatry. 55: 224-30.
  • Strawbridge WJ, Cohen RD, Shema SJ, Kaplan GA. (1997). Frequent attendance at religious services and mortality over 28 years. Am J Public Health. 87: 957-61.
  • Yilmaz S, Kart-Köseoglu H, Guler O, Yucel E. (2008). Effect of prayer on osteoarthritis and osteoporosis. Rheumatol In.t 28(5): 429-3.
  • Yucel S. (2007). The effects of prayer on Muslim patients' well-being. Boston University School of Theology. https://hdl.handle.net/2144/40 Erişim: 20.02.2023

Benefits of Prayer For Human Health

Yıl 2023, Cilt: 3 Sayı: 2, 1 - 10, 07.07.2023

Öz

Purpose: When some recent studies are examined, studies involving the relationship between health and religious practice/spirituality stand out. Many studies have found that religious affiliation and spirituality are often associated with good health outcomes. In addition, contraction and stretching movements are observed in many muscles during joint movements. Millions of Muslims around the world regularly pray five times a day. Prayer is not just a physical activity, it includes reading various Quranic verses and performing certain postures. Studies have shown that prayer has positive effects on health. This review aims to explore the benefits of praying for human health.
Method: For this article, data were obtained by searching Google Scholar, PubMed and Sciencedirect databases using keywords and using a systematic approach.
Results: The health benefits of prayer were explained from a broad perspective: musculoskeletal, neurological, cardiovascular and psychological.
Conclusion: In addition to being a form of worship for Muslims, it is also considered as a form of exercise and meditation that does not have any financial burden, does not want a private place, and is comfortable for people of all ages. In the researches examined, it has been seen that prayer has many benefits for human health in terms of musculoskeletal system, cardiovascular system, neurological and psychological aspects.

Proje Numarası

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Kaynakça

  • Achour M, Muhamad A, Syihab AH. ve ark. (2019). Prayer moderating job stress among muslim nursing staff at the University of Malaya Medical Centre (UMMC). J Relig Health. 10.1007/s10943-019-00834-6.
  • Alabdulwahab SS, Kachanathu SJ, Oluseye K. (2013). Physical activity associated with prayer regimes improves standing dynamic balance of healthy people. J Phys Ther Sci. 25(12): 1565-8.
  • Al-Barzinjy N, Rasool MT, Al-Dabbagh TQ. (2009). Islamic praying and osteoarthritis changes of weight bearing joints. Duhok Medical. 3(1): 33-44.
  • Al-Ghazal SK (2006). Medical Miracles of the Qur’an. Leicestershire: The Islamic Foundation.
  • Al-Kandari YY. (2003). Religiosity and its relation to blood pressure among selected Kuwaitis. J Biosoc Sci. 35(3): 463-72.
  • Chamsi-Pasha M, Chamsi-Pasha H. (2021). A review of the literature on the health benefits of Salat (Islamic prayer). Med J Malaysia. 76(1):93-97.
  • Chamsi-Pasha, H. (2013). Islam and the cardiovascular patient – pragmatism in practice. Br J Cardiol. 20(3): 1-2.
  • Chokkhanchitchai S, Tangarunsanti T, Jaovisidha S ve ark. (2010). The effect of religious practice on the prevalence of knee osteoarthritis. Clin Rheumatol. 29(1): 39-44.
  • Doufesh H, Faisal T, Lim KS, Ibrahim F. (2012). EEG spectral analysis on Muslim prayers. Appl. Psychophysiol Biofeedback. 37(1): 11-8.
  • Doufesh H, Ibrahim F, Ismail NA, Ahmad WAW. (2013). Assessment of heart rates and blood pressure in different salat positions. J Physical Therapy Sci. 25: 211-4.
  • Doufesh H, Ibrahim F, Ismail NA, Wan Ahmad WA. (2014). Effect of Muslim prayer (salat) on α electroencephalography and its relationship with autonomic nervous system activity. J Altern Complement Med. 20 (7): 558-62.
  • Doufesh H, Ibrahim F, Safari M. (2016). Effects of Muslims praying (salat) on EEG gamma activity. Complement Ther Clin Pract. 24: 6-10.
  • Ghous M, Malik AN. (2016). Health benefits of salat (prayer); neurological rehabilitation. Professional Med J. 23(8): 887-88.
  • Ibrahim F, Ahmad SA, Woo PJ, Abas WABW. (2012). Biomechanical response of the upper body during prostration in Salat and the child’s pose: a preliminary study. J Physical Therapy Sci. 24:1021-4.
  • Imamoglu O. (2016). Benefits of prayer as a physical activity. International Journal of Science Culture and Sport. (IntJSCS) (SI 1): 306-318.
  • Inzelberg R, Afgin AE, Massarwa M ve ark. (2013). Schechtman E, Israeli-Korn SD, Strugatsky R et al. Prayer at midlife is associated with reduced risk of cognitive decline in Arabic women. Curr Alzheimer Res. 10(3): 340-6.
  • Irmak MK, Korkmaz A. Erogul O. (2004). Selective brain cooling seems to be a mechanism leading to human craniofacial diversity observed in different geographical regions. Med Hypotheses. 63: 974-9.
  • Irmak MK. (2014). Medical aspects of ablution and prayer. J Exp Integr Med. 4(2):143.
  • Levin JS. (1996). How religion influences morbidity and health: reflections on natural history, salutogenesis and host resistance. Soc Sci Med. 43: 849-64.
  • Levine GN, Lange RA, Bairey-Merz CN ve ark. (2017). Davidson RJ, Jamerson K, Mehta PK et al. American Heart Association Council on Clinical Cardiology; Council on Cardiovascular and Stroke Nursing; and Council on Hypertension. Meditation and Cardiovascular Risk Reduction: A Scientific Statement from the American Heart Association. J Am Heart Assoc. 6(10): e002218.
  • Majeed A. (2016). Salat offset the negative health effect of stress. Inter J Adv Res. 4(2): 339-43. Mueller PS, Plevak DJ, Rummans TA. (2001). Religious involvement, spirituality, and medicine: implications for clinical practice. Mayo Clin Proc. 76(12): 1225-35.
  • Osama M, Malik RJ. (2019). Salat (Muslim prayer) as a therapeutic exercise. J Pak Med Assoc. 69(3): 399-404. Rabbi MF, Ghazali KH, Mohd II ve ark. (2018). Alqahtani M, Altwijri O, Ahamed NU. Investigation of the EMG activity of erector spinae and trapezius muscles during Islamic prayer (Salat). J Back Musculoskelet Rehabil. 31(6): 1097-104.
  • Reza MF, Urakami Y, Mano Y. (2002). Evaluation of a new physical exercise taken from salat (prayer) as a short-duration and frequent physical activity in the rehabilitation of geriatric and disabled patients. Ann Saudi Med. 22(3-4): 177-80.
  • Safee MKM, Abas WABW, Ibrahim F, Abu Osman NA, Salahuddin MHR. (2012). Electromyographic activity of the lower limb muscles during salat and specific exercises. J Physical Therapy Sci. 24: 549-52. Saniotis A. (2018). Understanding mind/body medicine from muslim religious practices of salat and dhikr. J Relig Health. 57(3): 849-57.
  • Sayeed SA, Prakash A. (2013). The Islamic prayer (Salah/Namaaz) and yoga togetherness in mental health. Indian J Psychiatry. 55: 224-30.
  • Strawbridge WJ, Cohen RD, Shema SJ, Kaplan GA. (1997). Frequent attendance at religious services and mortality over 28 years. Am J Public Health. 87: 957-61.
  • Yilmaz S, Kart-Köseoglu H, Guler O, Yucel E. (2008). Effect of prayer on osteoarthritis and osteoporosis. Rheumatol In.t 28(5): 429-3.
  • Yucel S. (2007). The effects of prayer on Muslim patients' well-being. Boston University School of Theology. https://hdl.handle.net/2144/40 Erişim: 20.02.2023
Toplam 28 adet kaynakça vardır.

Ayrıntılar

Birincil Dil Türkçe
Konular Spor Hekimliği
Bölüm Araştırma Makaleleri
Yazarlar

Abdulsamet Efdal 0000-0001-8325-2438

Proje Numarası -
Erken Görünüm Tarihi 9 Temmuz 2023
Yayımlanma Tarihi 7 Temmuz 2023
Yayımlandığı Sayı Yıl 2023 Cilt: 3 Sayı: 2

Kaynak Göster

APA Efdal, A. (2023). Namazın İnsan Sağlığına Olan Faydaları. Kafkas Üniversitesi Spor Bilimleri Dergisi, 3(2), 1-10.

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Editör

Dr. Tarkan HAVADAR