Theories of Communicatiion in Health and Social Care

Theories of Communicatiion in Health and Social Care Introduction In the context of health and social care settings, it is very important to have good communication between service users and staff (Gambrill, 2012). As Hepworth et al. (2010) comment, it is vital that care staff develop good communication skills so that they have effective communication with service users and can explain treatment needs to the latter. In addition, care staff must learn professional communication techniques (and know how to apply them) to create a better health care environment (Cournoyer, 2013). There are many different forms of communication, including, for instance, verbal and non-verbal forms. There are also many approaches through which good communication relationships can be fostered (or hampered) and it is imperative, therefore, that care staff learn from best practice so as to ensure that they maximise the potential for the development of a meaningful relationship (Reeves et al., 2011). Good communication and interpersonal skills are, quite simply, essential t o the practice of effective health and social care (Greenhalgh, 2008). Such skills are not merely limited to day-to-day communications with clients. In communicating with others, the practitioner needs to be able to use a variety of strategies to ensure that professional practice meets health and social care needs and facilitates a positive working relationship. Indeed, as Reeves et al. (2010) suggest, there are different approaches for communication and it is imperative that the individual practitioner tailors his or her use of these to the individual needs of the individual patient. Accordingly, expertise, or at least a sound working knowledge of all of the following approaches – humanistic, behavioural, cognitive, psychoanalytical and social (to name but five) – is vital. These theories are, as alluded to, applicable to developing certain techniques in the sector of health and social care. For example, as Gitterman and Germain (2013) comment, humanistic theory is applicable in situations where people are involved in aspects of self-actu alisation, self-conception, self-esteem, honour, and dignity. This approach reflects on the perspective that every human being has the potential to be good, to enjoy life, to contribute positively, and to be a loving and lovable member of society. Thus, as Healy (2014) suggests, this is an approach that aims to maximise critical thinking and analytical optimism. In the health and social care sector, service providers such as doctors, nurses, home care managers, and social workers are, as Ife (2012) contends, offered appropriate training in order to care for service users in the most humanistic manner by implementing or practising modes of communication relevant to the appropriate situation and/or individuals. Theoretical foundations Social theory, as Howe (2009) explains, is the use of theoretical frameworks to study and interpret social phenomena within a particular school of thought. It is an essential tool used by social scientists, and the theory relates to historical debates over the most valid and reliable methodologies that should be used in the analysis and evaluation of needs and how such analysis can be transformed into ‘real-life’ action (Parrott and Madoc-Jones, 2009). Certain social theories attempt to remain strictly scientific, descriptive, or objective, whereas, as Healy (2014) postulates, conflict theories present ostensibly normative positions, and often critique the ideological aspects inherent in conventional, traditional thought. It is important to recognise the differences between such models so as to ensure that the right model is used with the right service user to maximise an understanding of their care needs. At all times, the needs of the client must come first (Hughes, Ba mford and May, 2008). In commenting further upon the individual theories it should be noted that, as Weitz (2009) remarks, cognitive theory is a theory which is recognised to be implemented instantly. Social cognition is, therefore, the encoding, storage, retrieval, and processing of data in the brain (Parrott and Madoc-Jones, 2008). Widely used across psychology and cognitive neuroscience, it is particularly useful when assessing various social abilities and how these can be disrupted by persons suffering from autism and other disorders. Thus, it is clear that the utilisation of this theory in treatment assessment should be tailored to those individual patients who exhibit the systems of the neurological problems noted – and not just used as a ‘catch all’ for all patients (Miles and Mezzich, 2011). It is the requirement of all care settings to accept, follow and implement effective strategies to provide the right source of communication to all the staff, service users and visitors (Krauss and Fussell, 2014). The appropriate and applicable training on verbal techniques must be given to care staff and other professionals. Furthermore, all employees should be made aware of new developments and techniques through further training and educational courses during the course of their employment. This level of career professional development is important because, as Zarconi, Pethtel and Missimi (2008) comment, it is vital to modernise employees’ knowledge and skills to help them to deal with the demands of changing communication and technology, as well as the changing aspirations and demands of clients. For the betterment of any care settings, research always plays a vital role (Bourgeault, Dingwall and de Vries, 2010). There is a number of techniques that have been followed and brought into daily-use in a health care context. These are now considered to be everyday techniques, but when they were introduced they were ground breaking and radical – which shows how keeping abreast of new developments and integrating new techniques into daily working patterns can result in longer term benefits, not just for individual benefits but also the wider profession as a whole (Greenhalgh, 2008). Some of those techniques include the special needs of communication for those with autism, dementia and all of those who have sensual impairment, and it is to such issues that this assignment now turns. The application of relevant theories of communication to health and social care contexts Any health and social care department consists of different types of service users. As a care provider, it is imperative that professionals implement several types of communication techniques through knowledge, experience and skills, as advised by Krauss and Fussell (2014). In accordance with the views proffered by Thompson, Parrott and Nussbaum (2011), who have advanced the cause of using multitudinous approaches to communication, the role of positivism can be seen as critically important. Indeed, many theorists such as Carl Roger, Abraham Maslow, and B.F Skinner, have made life-time studies of how this approach can be beneficial to patient care (Weitz, 2009). In a similar manner, through an evaluation of characteristics based on a humanistic behavioural analysis of actions, people can also be monitored and their health care provision improved, as noted by Burks and Kobus (2012), by treating all people with respect through being gentle and kind. This helps to build mutually benefici al relationships between patient and carer and between different health care professionals. To recognise and understand the behaviour of separate individuals, and to understand how care provision needs to be tailored to meet their individual needs and circumstances, a range of case studies was undertaken by the author. In so doing, cognitive behaviour theory was applied; a summary of the individuals assessed and how their treatment needs were developed is given below. So as to ensure that this assignment conforms to best practice with regards to ethical research, the names of all people have been changed so that there are no personal identifiers. As a consequence, this section of the research not only complies fully with the ethical research protocols of the university but also those advanced by Bourgeault, Dingwall and de Vries (2010). Case Studies Case Study One Estrella is a lady of about 65 years of age. She has been diagnosed with dementia and has lived with this condition for a number of years. She is physically very fit and enjoys walking, making a habit of walking every afternoon after a siesta. Estrella was interviewed at home. The following is a transcription of the interview that took place. It is useful in research to take a transcription because as Speziale, Streubert and Carpenter (2011) contend, it enables the researcher to check facts and return to the data whilst they are analysing and interpreting it. â€Å"Hello Estrella. May I come in please?† I asked. â€Å"Yes, dear, you can come in.† The beaming smile from Estrella suggested that as soon as she saw me she felt happy and she was very welcoming. She showed me into the lounge room and I then asked her â€Å"How was your siesta, Estrella? Did you have a good sleep?† She replied, â€Å"Yes, dear, but I had a weird dream.† Concerned, I questioned, â€Å"What kind of weird dream did you have, Estrella?† â€Å"I just forgot it, dear!† she replied. I asked Estrella kindly and politely if she would like me to help her get changed before she embarked upon her walk. â€Å"Yes, dear, otherwise we will stay here forever,† she answered, whilst looking at me with a sweet smile. In the above situation, as a care worker, I applied humanistic theory. This is shown by my engaging with Estrella in a manner that nourished individual respect. The benefits of this approach are clearly evident through the polite and efficient conversation that took place. The needs of Estrella were quickly identified and, accordingly, a high level of care was delivered. Case Study Two Norah is a 75-year old widow. She has been diagnosed with dementia. If she is awake she tends to stay in her bedroom and, as soon as she is awake, she asks for her breakfast to be brought into her room. From the reading of case notes, which is, as Beresford, Croft and Adshead (2008) suggest, a useful way to gain prior information on a new client, I realised that Norah preferred having her breakfast in her bed and that her breakfast must be warm: neither hot nor cold. I also realised that she likes to have a glass of milk with her breakfast and that she appreciates having the curtains opened so that she can enjoy the outside view. Having already let myself into Norah’s house on the morning of the interview, I asked her, â€Å"May I come in, Norah?†, and explained that I had brought her breakfast in the manner that she likes. She replied, â€Å"Oh, thank you, pet; thats very kind of you. I didnt have to ask for it and you already brought it And it is just the way I like it.† Having deposited the tray on her lap, I opened the curtains. Norah smiled and said, â€Å"Thank you very much, pet.† Once she had finished her breakfast, I took away the tray and let myself out. In this case study it can be seen that, in accordance with the approach advanced by Greenhalgh (2008), cognitive behaviour theory was applied. Norah’s needs were recognised before she had given voice to them. Therefore, in my role as carer, I applied my knowledge and precipitated her needs. Case Study Three Aelfric, a former steelworker, is 78 years old, and has been diagnosed with dementia. He is a very shy patient and finds it very difficult to socialise with other service users. Indeed, such is his shyness that he prefers to stay in his room most of the time, as Aelfric feels that no one likes his company. This, he has suggested, in reflecting upon himself, may be due to his attitude, behaviour and language. Mindful of this plethora of problems, I decided to integrate Aelfric in a bingo day with the rest of the service users once a week. â€Å"Good morning, Aelfric! How was your day?† I asked. He rarely answered, and on this occasion he did not. â€Å"I have good news for you today; have you ever played bingo before?† I queried. Finally Aelfric answered, â€Å"Well, I used to, but am I not the right age to play that kind of game.† I responded, â€Å"Oh! That is wonderful, because I have booked a day out for you to play bingo with the rest of the patients and you are coming as well.† At the beginning, Aelfric did not like the idea of going and being part of the team. As a result, at the start of the bingo session he did not participate and just sat in the corner. However, he later participated and even won a game. As the weeks passed, Aelfric never wanted to miss a week, and began making friends as well. In the case of Aelfric, social theory was applied in accordance with the recommendations advanced by Healy (2014). By the end of several months, Aelfric had become positively friendly with me, which shows how analysing a person using this theory can be beneficial to treatment needs. Case Study Four Minka is a 30-year old lady with learning difficulties and limited speech skills. In the middle of a normal shift, whilst a colleague and I were bathing her, she suddenly started screaming and crying. We did not know what we had done wrong, so I asked her politely, â€Å"What have we done wrong?† Minka seemed to be expressing that the shampoo we had used on her was not nice, and that it smelled bad, and that it had gone into her eyes. Conscious of the discomfort we had caused Minka, I apologised and asked her, â€Å"What shampoo would you like me to use?† Minka pointed to the other shampoo. This shampoo was then applied to her scalp and, as a result, she stopped screaming and let us do our job. When we had finished washing her hair, Minka indicated that she was very happy and asked us to smell her hair. In this case my colleague and I had applied psychoanalytic theory in accordance with the approaches advanced by Weitz (2009). We understood Minka’s needs better as a consequence of so doing. Communication skills in health and social care contexts The Department of Health has, as Thompson, Parrott and Nussbaum (2011) note, been updating all kinds of communication techniques in order to achieve the aims and objectives of the health care sector. Many new technologies have been gradually implemented with the aim of ensuring that the service operates in a professional and effective manner. With regards to the contribution to service users, professionals and staff have been introduced to the latest technologies and have adopted them into their daily working lives in order to ensure that they are following best practice (Sarangi, 2010). This has been achieved through, for instance, the attendance of relevant training sessions and courses which are specifically tailored to update knowledge and skills. As Miles and Mezzich (2011) further observe in commenting more generally upon such improvements to health care, modern equipment and communication aids are being used to monitor the effectiveness of care service provision. It is within this arena that it is vital that professionals use verbal and non-verbal communication techniques to deal with service users and colleagues. It is good practice in the health service to ensure that there is an effective handover between professionals and generally, as Thompson, Parrott and Nussbaum (2011) advise, there is a hand-over during each shift. A hand-over is essential for it updates carers on the progress of service users. A hand-over normally reviews the service user’s health and emotional condition and usually the nurse in charge of the morning shift discusses with the afternoon staff the progress of a client. Training is mandatory in the National Health Service. There are many types of training and staff are encouraged to attend training opportunities as it benefits the health sector and ultimately provides a better service to the clients (Zarconi, Pethtel and Missimi, 2008). Through using such techniques, best practice is filtered down between colleagues which helps raise the overall level of professionalism within the service. An analysis of strategies to support users of health and social care services with specific communication needs In order to allow service users to be fully involved in the decisions made that relate to their individual health care, it follows that effective communication must be used to enable the service users to understand what is proposed for them (Gitterman and Germain, 2013). In order to achieve this aim, and given the comments previously made within this assignment, it is imperative that the health and social care sector develops a range of strategies to meet this need. Every care setting is, as Krauss and Fussell (2014) confirm, required to adopt and implement the strategy of providing the right and proper sources of effective communication to staff. Through the use of verbal and non-verbal techniques, all care professionals and staff are made aware of this and they are also provided with training related to verbal and non-verbal techniques. There are different techniques to support vulnerable people in the health sector, such as reading lenses and voice recognition systems, and Braille . In addition, as Gitterman and Germain (2013) observe, the Picture Exchange Communication System is used as an aid for individuals who suffer from autism. This is an effective system that has now become, as Healy (2014) comments, part of mainstream treatment. An overview of how communication processes are influenced by values and cultural factors As a national health service, the NHS works with a divergent set of people across the nation as a whole. Reflecting upon modern day multicultural Britain, the NHS accordingly needs to be aware of an array of different cultures and sub-cultures within the UK (Greenhalgh, 2008). In addition, the NHS and wider social and health care sectors must be aware of cultural differences, religious tolerance, and language barriers. According to Sarangi (2010), and in line with the values of a tolerant society, everybody should be treated with respect and in accordance with their cultural and ethnic values. Care workers must, therefore, keep in mind cultural, religious, and linguistic differences so as to ensure, as Reamer (2013) notes, that service users do not feel that they have been treated in a way that is disrespectful, for it might lead to the creation of feelings of disappointment and shame. Such emotions would be counter-productive to the establishment of a professional and meaningful cli ent-professional working relationship. For example, a Muslim client may request a halal meal and the hospital or care facility should provide one so that it operates in a manner that is respectful of the needs of the client. Indeed, ensuring that such values are central to patient care may help patient recovery and will further show the patient that his or her individual needs are valued by the service. Whilst, within a British context, English is the main language, there are vast swathes of the population who do not speak the language, do not understand the language, or have no knowledge of the language (Beresford, Croft and Adshead, 2008). Thus, it is essential for the wellbeing of all citizens that English is not the only language in which heath care provision and needs are discussed. There have been major moves forward in this regard over the last thirty years throughout British society, with an increasing number of publications of an official nature being available in different languages. Thus, even the cultural sensitivities of the Welsh and Scottish are now addressed with regard to the publication of information. With reference to health care, service users who either do not speak English or have very little knowledge of it, may find communicating their health care needs difficult, as Beresford, Croft and Adshead (2008) assert. In order to treat such people with respect and d ignity, the health service must continue to act in a proactive way and employ translators so that those who do not speak the language can still have their health needs assessed. This is, Weitz (2009) notes, an arena of increasing importance within the UK as the country becomes evermore multicultural. The Department of Health ensures that when information is provided to clients and service users, leaflets are distributed in different languages. Such provision needs to be expanded so that all who use the NHS feel valued – regardless of the language in which they choose to communicate. Indeed, it has been suggested by Thompson, Parrott and Nussbaum (2011) that all hospitals and surgeries should have a range of translators on call at all times; it is evident that were this provision to be widened to every care home and local authority responsible for the wider social needs of patients, further progress would be made. If such services are not provided, those who do not communicate in English may feel like second-class citizens and this would have a drastic impact on the extent to which the health sector could build a meaningful relationship with such clients; ineffective communication would lead to poor quality services. Policies and procedures are implemented so that different religious and cultural backgrounds, along with differences in socio-economic status, are not reacted to in a negative manner within a health and social care setting. The latter of these, socio-economic status, can often be overlooked but needs to be considered so that no member of the public feels discriminated against in the service that they receive (Weitz, 2009). Existing legislation provides fundamental guidance as to how health and care operatives should work and it is clear, from that legislation, as Ife (2012) notes, that issues of intolerance have no place in modern day social and health care. The same also applies to issues of sexual orientation – the ‘respect’ agenda is, therefore, an important component of daily life in social and health care settings. Existing legislation allows all people to have the right to be offered the facilities that they need to ensure that their health and well-being is maximised by the state and, within an increasingly multicultural society, techniques and strategies of communication have been successfully established to enable all to access the services that they need (Healy, 2014). Complacency is not, however, an option for the service; needs continue to develop on a daily basis and it is imperative therefore that the service as a whole, as well as staff on an individual basis, reflect critically upon their own actions to ensure that they work in a non-discriminatory manner (Burks and Kobus, 2012). How legislation, charters and codes of practice impact on the communication process in health and social care Good practice with regards to communication in the work place is achieved through the adoption of various techniques and methods. As Ife (2012) opines, the Data Protection Act is an important piece of legislation in the workplace and it ensures that personal data is secured and accessed in a controlled and responsible manner. Health care records are, by definition, very personal and many patients have concerns as to how such data is stored. By enforcing rigorous protocols and ensuring, through ongoing training and assessment, that all staff understand the importance of best practice in data protection, such fears can be allayed. It is also worthy of note that clients may also now seek copies of all data held about them. Accordingly, it is vital, as Reamer (2013) maintains, that data recorded about individual patients is always done in a mature and professional manner so as to ensure that no offence is caused. Further, the information contained within such records cannot be disclosed to a third party without the consent of the service user. The Data Protection Act can be seen, therefore, to promote good practice and, as such, helps to ensure that the health sector runs smoothly. Treating somebody as humanely as possible is therefore a fundamental aspect of health and social care and, if privacy and dignity are respected, it follows that the protection of human rights is also achieved (Ife, 2012). Allied to this are issues that relate to freedom of speech, choice and the rights of individual patients; it is clear, as noted within this essay, that by increasing the ability of patients to communicate effectively with health care professionals about their care, ‘patient’ voice is increased. The effectiveness of organisational systems and policies in promoting good practices in communication As Thompson, Parrott and Nussbaum (2011) assert, good practice in communication within health and social care contributes to the efficiency of the service and builds confidence and trust in individuals. This is shown by the fact that staff and professionals are governed by a code of conduct (Hepworth et al., 2010). In addition, the use of computers has revolutionised the National Health Service and, within the confines of this essay, an example of the effectiveness that increased computerisation has brought is described. For example, a case that was reviewed in the unit referred to a gentleman picked up by the police, as he was wandering the streets. This middle-aged man had been shouting and responding to voices in his head and it appeared that he was unwell. The police rang the Mental Health Assessment Unit and asked for more information about the patient, including whether or not he was known to the service. As a result of the computerisation of records, a simple search on the bro wser indicated that he was known and provided details of previous care. This, therefore, allowed paramedics to respond to his needs more quickly because they were aware of his preconditions. Such efficiency within the service would not have been possible with the computerisation of records. However, such systems do bring into question issues of data protection and it is imperative that, as Cournoyer (2013) states, computer records are held in a secure manner and that information is kept confidential, so no third party can access it without the consent of a senior manager. Ways of improving the communication process in a health and social care setting The National Health Service has implemented a system whereby a patients record and daily progress are being saved on RiO. On this system a patients file can be retrieved and updated. In most hospitals, RiO is used and it has proved to be effective (Thompson, Parrott and Nussbaum, 2011). The main drawback of this method is that all staff members – whether junior or senior – have to have access to RiO, creating additional budgetary pressures on training. An individual patients health is monitored on RiO and any staff member can delete information, such as a care plan, from the details stored. This could cause problems if a staff member accidentally deletes something. This again illustrates why increasing training budgets is essential to improve communication processes (Sarangi, 2010). In addition, on some of the wards, the verbal and written commands of staff are very poor. This can be particularly evident where nurses do not have a very solid grasp of English (Krauss and Fussell, 2014). Whilst it is important not to discriminate, there is a need for a robust process of recruitment to ensure that all medical professionals can communicate with each other in a clear manner (Reeves et al., 2011). In order to minimise this problem, staff should only be recruited on the basis of the qualifications that they possess. Indeed, it is now widely argued by academics, including Miles and Mezzich (2011) and Greenhalgh (2008) that a minimum qualification level should apply to all health care professionals – perhaps at a level equivalent to an NVQ level 2 qualification. The National Care Standards Act (2000) makes provisions for the standard of care to be delivered and in so doing sets out 42 standards of care that need to be implemented. Within the documentation there is not much emphasis on the implementation of modern systems of communication that can contribute in the provision of information about the care services as well as service users and staff. So far the standards of care have been monitored on a humanistic basis, but the communication systems need to be improved (Thompson, Parrott and Nussbaum, 2011). This could once again be achieved through further training. In addition the Care Quality Commission has the power to inspect and assess the performance care homes and to make recommendations in areas where an improvement in the level of services being delivered is needed Standard ICT packages to support work in health and social care With continuous progress in the field of information technology and the medical and healthcare sectors, the use of the software packages for dealing with reports such as writing, printing, storing, retrieving, updating, and referring have become very important. Indeed, as Reeves et al. (2011) suggest, computer literacy is a basic requirement for all health care professionals. Older staff and those who may not have benefitted from recent school-based educational opportunities may once more benefit from the availability of tailored courses. Further, as systems develop, there is clear evidence to suggest that all staff should undertake refresher courses, especially with regards to data protection law (Thompson, Parrott and Nussbaum, 2011). Prior to recent IT developments, all patient records were recorded on paper. This was not only cumbersome but made searching for specific records more difficult. Further, the records could only be readily accessed on site. These deficiencies in the pa per-based approach have been rectified by the adoption of multi-layered computer systems, which also enable remote access and the sharing of information between agencies. As Parrott and Madoc-Jones (2008) claim, critical to this revolution in the keeping, making, and recall of paperwork has been the development of both the internet and the intranet. However, this has also brought an array of potential problems, including issues relating to third party access and security. With reference to my own workplace (as a means of providing a practical example), the use of computers has developed to such an extent that it has cut down on all paper work. Daily progress notes are entered on a sophisticated package and day-to-day care of the clients is inputted on the system. Benefits of ICT in health and social care for users of services, care workers, and care organisations If a service user is discharged from the health services and thereafter returns to see his local general practitioner or attend an accident and emergency unit, an advantage of computer-based records is that his details can be retrieved from the system. Such information that was not readily transferrable using paper-based systems helps multi-disciplinary teams achieve continuity of care and, as a result, the client is treated better. In addition, as Parrott and Madoc-Jones (2008) notes, social workers find it easier to go on the internet and find places for service users in different catchment areas quickly. Detailed information about the services offered is displayed and the service user is updated; processing times are quicker – and treatment is again improved. IT also helps with training – both in delivery and record keeping. Indeed, as has been evident through my own experience, most training in mental health trusts is done online. Conclusion This assignment has, through case studies, personal experience, and the assimilation of data from existing studies, provided a thorough overview of a range of communication techniques used in the NHS and associated social care settings. In addition, comment has been made on the individual needs of patients and how these can best be assessed using a range of different theories. Further, the role of ICT has been discussed and examples given as to how its incorporation into health and social care sectors has transformed working practices. Through addressing

Prince Siddhartha Gautama - Buddha :: Chinese China History

Buddha This report will be about the life of Buddha, Siddhartha Gautama, and his influences on the people around him. It will explain how the religion of Buddhism came about and how the Buddha created it. It will also include not only what influenced Buddha to start preaching, but what influenced the people to listen. Prince Siddhartha Gautama, who would later be known as Buddha, was born in Lumbini, Nepal around the year 563 BC. He was the son of two important great people. Siddhartha's father's name was Shuddhodana, the King of the Sakyas. His mother, Queen Maya, was a lady "of perfect form and bee-black tresses, fearless in heart and full of grace and virtue." Siddhartha got his name from one of his mother's dreams. Her dream was that an elephant with 6 tusks, carrying a lotus flower in its trunk, touched the right side of Queen Maya's body. That was when Siddhartha was miraculously conceived. When she told her husband about her dream, he called Brahmins, or learned men to interpret it. They predicted that the child one-day would be the greatest king in the world or the greatest ascetic in the world. So that's why they called him Siddhartha, meaning "he whose aim is accomplished." When Siddhartha was about 20 years old he married Yasodhara, who was the daughter of one of the King's ministers. S iddhartha and his new wife had a child a year after they got married. They called their son Rahula, which means "impediment." Nine years later Siddhartha asked his charioteer to take him for a ride throughout the city. While riding he saw three things he had never seen before. One was an elder man, another was a man suffering from illness, and finally he saw a dead body surrounded by mourners. Since he had never seen anything like that before he asked his charioteer, Channa, what was wrong. He responded and told the Prince that these things were natural and unavoidable, that happen to all kinds of people. "Everything is transient; nothing in permanent in this world....Knowing that, I can find delight in nothing...How can a man, who knows that death is quite inevitable, still feel greed in his heart, enjoy the world of senses and not weep in this great danger?" Once again Siddhartha asked Channa to take him out into the city again and this time he was to see the last of four images that would change his life forever.

Religion Pakistan

Religion is a set of beliefs concerning the cause, nature, and purpose of life and the universe, especially when considered as the creation of a supernatural agency, or human beings’ relation to that which they regard as holy, sacred, spiritual, or divine. Many religions have narratives, symbols, traditions and sacred histories that are intended to give meaning to life. They tend to derive morality, ethics, religious laws or a preferred lifestyle from their ideas about the cosmos and human nature.The word religion is sometimes used interchangeably with faith or belief system, but religion differs from private belief in that it has a public aspect. Most religions have organized behaviors, including congregations for prayer, priestly hierarchies, holy places, and/or scriptures. The development of religion has taken different forms in different cultures. Some religions place greater emphasis on belief, while others emphasize practice. Some religions focus on the subjective experi ence of the religious individual, while others consider the activities of the community to be most important.Some religions claim to be universal, believing their laws and cosmology to be binding for everyone, while others are intended to be practiced only by one, localized group. Religion often makes use of meditation, music and art. In many places it has been associated with public institutions such as education, the family, government, and political power. Types of Religions Religion defines who you are, what you are, and your views about the world around you. You must understand, a religion is much more than deity worshiping. Religion is the philosophy of life and a belief system.There are as many as four thousand and two religions in this world. Surprisingly, people know only a handful of religion. The four largest religious groups by population, estimated to account for between 5 and 6 billion people, are Christianity, Islam, Buddhism and Hinduism. Four largest religions| Adhe rents[citation needed]|   % of world population| Article| World population| 6. 8 billion| Figures taken from individual articles:| Christianity| 1. 9 billion – 2. 1 billion| 29% – 32%| Christianity by country| Islam| 1. 3 billion – 1. 57 billion| 19% – 21%| Islam by country| Buddhism| 500 million – 1. billion| 7% – 21%| Buddhism by country| Hinduism| 950 million – 1 billion| 14% – 20%| Hinduism by country| Total| 4. 65 billion – 6. 17 billion| 68. 38% – 90. 73%| | Christianity is one of the oldest religions of the world and has a large number of followers. It is estimated that Christianity has over two billion followers around the globe. Christianity practices a few beliefs and traditions of other religions. Like the Judaism and Islam, Christianity as a religion believes in the concept of one God. Hence, Islam, Judaism and Christianity are known as â€Å"ethical monotheism†.Judaism is older than Christian ity and this religion is the oldest of Abrahamic religions. Judaism is based on laws and principles of the Hebrew bible known as Tanakh. The Old Testament of Bible describes the struggles of the Hebrews or the Jews. After Moses frees them from the Egyptian captivity, they wander for almost forty years before they reached Jerusalem, the â€Å"Promised Land†. Today there are 14 million Jews in the world. Islam has 1. 3 billion religious followers. It is one of the fastest growing religions in the world. Followers of Islam religion worship Allah and consider Muhammad as their prophet.Like the Christians and the Jews, Muslims believe in one God. Hence, it is one of the three â€Å"monotheistic† religions of the world. Quran is their holy book and this religion follows strict religious discipline and customs. The life of a Muslim is guided by the Five Pillars or the five principles such as Shahadah (faith), Sala (ritual prayer), Zakah (alms tax), Sawm (Ramadan fasting) and Hajj (pilgrimage to Mecca). Islam is an Arabic term and means surrendering to the will of God. You could say Islam is a system of belief that gives importance to family life, way of dressing, cleanliness and ethics.It also stresses on the importance of religious rituals and observances. There are many religions that follow their own system of beliefs, rituals and traditions. These religions are classified as prophetic religion, revealed religion, sacramental and mystical religion. Hinduism is considered to be one of the most tolerant religions in the world. The ultimate aim of any Hindu is to attain moksha from the cycle of rebirth. Historians believe over the centuries Hinduism had adopted many spiritual traditions and practices, which are seen even today in the homes of many Hindus.It is not easy to generalize the beliefs of Hinduism because the practices vary widely among the believers of this religion. Religion in Pakistan The Badshahi Masjid in Lahore, Pakistan, was built durin g the Mughal Empire Islam is the state religion in Pakistan, which is practised by about 95-97% of the 174,578,558 people of the nation. The remaining 3-5% practice Christianity, Hinduism and other religions. Muslims are divided into two major sects, the majority of them practice Sunni Islam while the Shias are a minority who estimate 5-20% depending on the source.Nearly all Pakistani Sunni Muslims belong to the Hanafi Islamic law school. The majority of Pakistani Shia Muslims belong to the Twelver (Ithna Asharia) branch with significant minority groups who practice Ismailism, which is composed of Nizari (Aga Khanis), Mustaali, Dawoodi Bohra, Sulaymani, and others. The religion of Islam was first introduced in the territory that is now called Pakistan Umayyad dynasty in the early-8th century led by Muhammad bin Qasim against Raja Dahir, the Hindu ruler of Sindh. The Umayyad Muslims conquered the northwestern part of the Indus Valley, from Kashmir to the Arabian Sea.The arrival of th e Arab Muslims to the provinces of Sindh and Punjab, along with subsequent Muslim dynasties, set the stage for the religious boundaries of South Asia that would lead to the development of the modern state of Pakistan in 1947 as well as forming the foundation for Islamic rule which quickly spread across much of South Asia. Following the rule of various Islamic empires, including the Ghaznavids, the Ghurids, and the Delhi Sultanate, the Mughals controlled the region of Pakistan from 1526 until 1739.Muslim technocrats, bureaucrats, soldiers, traders, scientists, architects, teachers, theologians and Sufis flocked from the rest of the Muslim world to the Indian subcontinent during the Mughal era. The Mughal Empire declined in the early 18th century after the Afsharids and the Afghan Durrani Empire from the west came to take over what is now Pakistan. Constitution of Pakistan on religion The constitution of Pakistan establishes Islam as the state religion, and provides all its citizens t he right to profess, practice and propagate their religion subject to law, public order, and morality.The constitution limits the political rights of Pakistan's non-Muslims, and only Muslims are allowed to become the President or the Prime Minister. Moreover, only Muslims are allowed to serve as judges in the Federal Shariat Court, which has the power to strike down any law deemed un-Islamic. List of religions in Pakistan Based on information collected from the Library of Congress, Pew Research Center, CIA World Factbook, Oxford University, University of Pennsylvania, U. S. State Department and others, the following is a list of all the religions that are practised in Pakistan.The percentages are estimations depending on the source. * Islam * Sunni Muslims: 80-95% * Shia Muslims: 5-20% * Ahmadi Muslims: approximately 2. 3% or 4 million * Other religions * Christians: approx. 1. 6% or 2,800,000 people * Hindus: approx. 1. 6%or 2,443,614 people * Baha'is: 79,000 * Sikhs: 20,000 * Zoro astrian/Parsis: 20,000 * Buddhist: Unknown * Jews: Unknown * | Islam The Faisal Mosque in Islamabad, which is the largest mosque of Pakistan and is also one of the largest in the world, was built by King Faisal of Saudi Arabia.Islam is the state religion of Pakistan, and about 95-97% of Pakistanis are Muslims. The Muslims are divided into 2 sects, Sunni Islam and Shia Islam. The Shia Islam in Pakistan is practised by 5-20% of the Muslims and the remaining larger number of Muslims practice Sunni Islam. There are a number of Islamic law schools called Madhab (schools of jurisprudence), which are called fiqh or ‘Maktab-e-Fikr' in Urdu. Nearly all Pakistani Sunni Muslims belong to the Hanafi Islamic school of thought while small number belong to the Hanbali school.The majority of Pakistani Shia Muslims belong to the Twelver (Ithna Asharia) branch, with significant minority who adhere to Ismailism branch that is composed of Nizari (Aga Khanis), Mustaali, Dawoodi Bohra, Sulaymani, a nd others. Islam to some extent syncretized with pre-Islamic influences, resulting in a religion with some traditions distinct from those of the Arab world. Two Sufis whose shrines receive much national attention are Ali Hajweri in Lahore (ca. 11th century) and Shahbaz Qalander in Sehwan, Sindh (ca. 12th century).Although members of Ahmadiyya (also derogatorily known as Qadiani) are considered to be Muslims, the government of Pakistan does not consider this group followers of Islam. The Pakistani parliament has declared Ahmadis to be non-Muslims. In 1974, the government of Pakistan amended its constitution to define a Muslim â€Å"as a person who believes in finality of Prophet Muhammad†. Ahmadis believe in Muhammad as the best and the last law bearing prophet and Mirza Ghulam Ahmad as the Christ of Muslims who was prophesized to come in the latter days and unite the Muslims.Consequently they were declared non-Muslims by a tribunal, the records of which have not been released to date. In 1984, Ordinance XX was enacted, which made it a crime for Ahmadis to call themselves Muslims or adherents of Islam, to â€Å"pose as Muslims†, to call their places of worship Masjid, or to proselytize, punishable by a prison term. According to the last Pakistan census, Ahmadis made up 0. 25% of the population, which is highly disputed due to the already existing state treatment of Ahmadis in Pakistan.The website adherents. comcited a report according to which the Ahmadiyya Muslim community was represented by 2,000,000 (1. 42%) adherents in 1995. Several other news report however claim adherents amounting to about 4 million, which is difficult to verify. [edit] Christianity Main article: Christianity in Pakistan Saint Patrick's Cathedral, Karachi. Christians make up 1. 6% of Pakistan's population, about 2. 8 million people out of a total population. [1] They are the second largest religious minority community in Pakistan.Majority of the Pakistani Christian communi ties belong to converts from the low caste Hindus from Punjab region, from the British colonial era. The community is geographically spread throughout the Punjab province, whilst its presence in the rest of the provinces is mostly confined to the urban centers. There is a Roman Catholic community in Karachi which was established by Goan and Tamilian migrants when Karachi's infrastructure was being developed by the British during colonial administration between World War I and World War II. [edit] Judaism Main article: Jews and Judaism in PakistanJews (Urdu: pronounced â€Å"Yehudi†) are a very small religious group in Pakistan. Various estimates suggest that there were about 2,500 Jews living in Karachi at the beginning of the 20th century, and a smaller community of a few hundred lived in Peshawar. There were synagogues in both cities; while the Karachi synagogue was burnt down. [citation needed] The one in Peshawar still exists but has fallen into disuse. Nearly all Pakist ani Jews have emigrated. [citation needed] [edit] Hinduism Main article: Hinduism in Pakistan Shri Swaminarayan Mandir, KarachiHinduism has an ancient history in Pakistan, the Rig Veda was believed to have been composed in the Punjab region. [citation needed] Hindus today are a much reduced community numbering around 3 million or about 1. 6%. [1] According to the last census 93% of Hindus live in Sindh, 5% in Punjab and nearly 2% in Balochistan. [citation needed] [edit] Sikhism Main article: Sikhism in Pakistan Nankana Sahib Gurdwara in Punjab, Pakistan The number of Sikhs remaining in Pakistan today is very small; estimates vary, but the number is thought to be on the order of 20,000. 7] The shrine of Guru Nanak Dev is located in Nankana Sahib near the city of Lahore where many Sikhs from abroad make pilgrimage to this and other shrines. [edit] Buddhism Main article: Buddhism in Pakistan Like Hinduism, Buddhism has an ancient history in Pakistan. There are no established Buddhist c ommunities and numbers are very few. [edit] Zoroastrianism Further information: Parsi people Before the independence of Pakistan in 1947, major urban centres in what is now Pakistan were home to a thriving Parsi business community.Karachi had the most prominent population of Parsis in Pakistan and were mostly Gujarati-speaking. After independence, majority of Pakistan's Parsi populace migrated to India, notably Bombay; however a number of Parsis still remain in Pakistan and have entered Pakistani public life as social workers, business folk, and diplomats. The most prominent Parsis of Pakistan today include Ardeshir Cowasjee, Byram Dinshawji Avari, Jamsheed Marker, as well as the late Minocher Bhandara. [edit] Baha'i Main article: Baha'i Faith in Pakistan The Baha'i Faith in Pakistan begins previous to its independence when it was part of India.The roots of the religion in the region go back to the first days of the Babi religion in 1844,[22] with Shaykh Sa'id Hindi who was from Mul tan. [23] During Baha'u'llah's lifetime, as founder of the religion, he encouraged some of his followers to move to the area that is current-day Pakistan. [24] In 1921 the Baha'is of Karachi elected their first Baha'i Local Spiritual Assembly. [23] By 1956 Baha'i local assemblies spread across many cities,[25] and in 1957, East and West Pakistan elected a separate National Baha'i Assembly from India and later East Pakistan became Bangladesh with its own national assembly. 26] Waves of refugees arrived in 1979 due to the Soviet Union invasion of Afghanistan and the Iranian Revolution in Iran. [27][28] The Baha'is in Pakistan have the right to hold public meetings, establish academic centers, teach their faith, and elect their administrative councils. [29] However, the government prohibits Baha'is from travelling to Israel for Baha'i pilgrimage. [30] Recent estimates are over 79,000[18] though Baha'is claimed less than half that number. [31] [edit] Kalash Religion This is the religion of the Kalash people living in a remote part of Chitral.Adherents of the Kalash religion number around 3,000 and inhabit three remote valleys in Chitral; Bumboret, Rumbur and Birir. Their religion is unique but shares some common ground with Vedic and Pre-Zoroastrian religions. [edit] Atheism Main article: Atheism There may also be some atheists and agnostics in Pakistan, particularly in the affluent areas of the larger cities. Some were born in secular families while others in religious ones. According to the 1998 census, people who did not state their religion accounted for 0. 5% of the population, but social pressures against claiming no religion was strong. 7] There is slight of atheism in the country. Pakistan's laws, which stipulate the death penalty for blaspheming, institutionalize such discrimination. Subsequently, most atheists and agnostics keep their views private and choose to portray themselves publicly as indifferent Muslims rather than non-Muslims. Islam in Pakistan From Wikipedia, the free encyclopedia Jump to: navigation, search Islam in Pakistan Category| History| Islamic conquest  Ã‚ · Arab settlement Islamic rule  Ã‚ · Mughal Empire Hindu conversion  Ã‚ · Sectarian dispute| Architecture| Mughal  Ã‚ · Indo-Islamic  Ã‚ · Indo-Saracenic|Major figures| Mohammad bin Qasim  Ã‚ · Baba Fareed Khwaja Sheikh Pak  Ã‚ · Bulleh Shah Sir Syed Ahmed Khan  Ã‚ · Allama Iqbal Bahadur Yar Jung| Schools of law| Hanafi  Ã‚ · Shia  Ã‚ · Shafi`i  Ã‚ · Maliki  Ã‚ · Hanbali| Schools of thought| Shia  Ã‚ · Barelvi  Ã‚ · Deobandi  Ã‚ · Ahle Hadith Sufism  Ã‚ · Ahmadiyya| Mosques in Pakistan| List of Mosques -List of mosques in Lahore Faisal Mosque  Ã‚ · Badshahi Mosque| Political organisations and movements| Pakistan Muslim League Jamiat Ulema-e-Islam  Ã‚ · Jamiat Ulema-e-Pakistan  Ã‚ · Jamaat-e-Islami  Ã‚ · Tehrik-e-Jafaria Pakistan  Ã‚ · Jamiat Ahle Hadith  Ã‚ · Tablighi Jamaat| Culture| MusicQawwali  Ã‚ · Hamd    · Nasheed  Ã‚ · Naat  Ã‚ · Ghazal Literature Urdu  Ã‚ · Punjabi  Ã‚ · Pashto  Ã‚ · Sindhi| Other topics| Shi'a Islam in Pakistan Ahle Sunnat Movement in South Asia Indian Muslim nationalism (Pakistani) Muslim chronicles for Indian historyThis box: view  Ã¢â‚¬ ¢Ã‚  talk  Ã¢â‚¬ ¢Ã‚  edit| Part of a series on Islam by country| Islam in Africa[show] Algeria  Ã‚ · Angola  Ã‚ · Benin  Ã‚ · Botswana  Ã‚ · Burkina  Faso  Ã‚ · Burundi  Ã‚ · Cameroon  Ã‚ · Cape  Verde  Ã‚ · Central  African  Republic  Ã‚ · Chad  Ã‚ · Comoros  Ã‚ · Democratic  Republic of the  Congo  Ã‚ · Republic of the Congo  Ã‚ · Cote  d'Ivoire (Ivory  Coast)  Ã‚ · Djibouti  Ã‚ · Egypt  Ã‚ · Equatorial  Guinea  Ã‚ ·Eritrea  Ã‚ · Ethiopia  Ã‚ · Gabon  Ã‚ · The Gambia  Ã‚ · Ghana  Ã‚ · Guinea  Ã‚ · Guinea-Bissau  Ã‚ · Kenya  Ã‚ · Lesotho  Ã‚ · Liberia  Ã‚ · Libya  Ã‚ · Madagascar  Ã‚ · Malawi  Ã‚ · Mali  Ã‚ · Mauritania  Ã‚ · Ma uritius  Ã‚ · Morocco  Ã‚ · Mozambique  Ã‚ · Namibia  Ã‚ · Niger  Ã‚ · Nigeria  Ã‚ · Rwanda  Ã‚ · Sao  Tome and  Principe  Ã‚ · 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Arabia  Ã‚ · Syria  Ã‚ · Turkey  Ã‚ · UAE  Ã‚ · Yemen| Islam in Europe[show] Western EuropeAndorra  Ã‚ · Belgium  Ã‚ · France  Ã‚ · Ireland  Ã‚ · Italy  Ã‚ · Luxembourg  Ã‚ · Malta  Ã‚ · Monaco  Ã‚ · Netherlands  Ã‚ · Portugal  Ã‚ · San  Marino  Ã‚ · Spain  Ã‚ · United Kingdom (England, Northern Ireland, Scotland, Wales) Scandinavia Denmark  Ã‚ · Iceland  Ã‚ · Finland  Ã‚ · Norway  Ã‚ · Sweden Central Europe Austria  Ã‚ · Croatia  Ã‚ · Czech  Republic  Ã‚ · Germany  Ã‚ · Hungary  Ã‚ · Liechtenstein  Ã‚ · Poland  Ã‚ · Slovakia  Ã‚ · Slovenia  Ã‚ · Switzerland Eastern Europe Armenia  Ã‚ · Azerbaijan  Ã‚ · Belarus  Ã‚ · Estonia  Ã‚ · Georgia  Ã‚ · Kazakhstan  Ã‚ · Latvia  Ã‚ · Lithuania  Ã‚ · Moldova  Ã‚ · Russia  Ã‚ · Ukraine  Ã‚ · USSR Southeastern EuropeAlbania  Ã‚ · Bosnia  Ã‚ · Bulgaria  Ã‚ · Cyprus  Ã‚ · Greece  Ã‚ · Macedonia  Ã‚ · Montenegro  Ã‚ · Romania  Ã‚ · Serbia  Ã‚ · Turkey  Ã‚ ·| Islam in Americas[show] Northern America Canada  Ã‚ · Mexico  Ã‚ · United States  Ã‚ · Central America Belize  Ã‚ · Costa Rica  Ã‚ · El Salvador  Ã‚ · Guatemala  Ã‚ · Honduras  Ã‚ · Nicaragua  Ã‚ · Panama  Ã‚ · Southern America Argentina  Ã‚ · Bolivia  Ã‚ · Brazil  Ã‚ · Chile  Ã‚ · Colombia  Ã‚ · Dominica  Ã‚ · Ecuador  Ã‚ · Guyana  Ã‚ · Paraguay  Ã‚ · Peru  Ã‚ · Suriname  Ã‚ · Uruguay  Ã‚ · Venezuela CaribbeanAntigua and Barbuda  Ã‚ · Bahamas  Ã‚ · Barbados  Ã‚ · Cuba  Ã‚ · Dominican Republic  Ã‚ · Grenada  Ã‚ · Haiti  Ã‚ · Jamaica  Ã‚ · Saint Kitts and Nevis  Ã‚ · Saint Lucia  Ã‚ · Saint Vincent and the Grenadines  Ã‚ · Trinidad and Tobago  Ã‚ ·| Islam in Oceania[show] Australia Australia  Ã‚ · Norfolk  Island  Ã‚ · Christmas  Island  Ã‚ · Cocos  (Keeling)  Islands Melanesia East  Timor  Ã‚ · Fiji  Ã‚ · New  Caledonia  Ã‚ · Papua New Guinea  Ã‚ · Solomon  Islands  Ã‚ · Vanuatu Micronesia Guam  Ã‚ · Kiribati  Ã‚ · Marshall  Islands  Ã‚ · Northern  Mariana  Islands  Ã‚ · Federated  States of  Micronesia  Ã‚ · Nauru  Ã‚ · Palau PolynesiaAmerican  Samoa  Ã‚ · Cook  Islands  Ã‚ · French  Polynesia  Ã‚ · New  Zealand  Ã‚ · Niue  Ã‚ · Pitcairn  Ã‚ · Samoa  Ã‚ · Tokelau  Ã‚ · Tonga  Ã‚ · Tuvalu  Ã‚ · Wallis and Futuna| This box: view  Ã¢â‚¬ ¢Ã‚  talk  Ã¢â‚¬ ¢Ã‚  edit| Islam is the official religion of the Islamic Republic of Pakistan, which has a population of about 174,578,558. [1] The overwhelming majority (95-97%) of the Pakistani people are Muslims while the remaining 3-5% are Christian, Hindu, and others. [2][3] Pakistan has the second largest Muslim population in the world after Indonesia. Sunnis are the majority while the Shias make up between 10-20%[4][3][5][2] of the total Muslim population of the country.Pakistan has the second largest number of Shias after Iran, which numbers between 17 million to as high as 30 million according to Vali Nasr. [6] Contents[hide] * 1 Umayyad invasion of Sindh and the arrival of Islam * 2 Islam and the Pakistan Movement * 3 Politicized Islam * 4 Muslim sects in Pakistan * 5 Laws and customs * 6 Media and pilgrimages * 7 Islamic education * 8 See also * 9 Further reading * 10 References * 11 External links| [edit] Umayyad invasion of Sindh and the arrival of Islam Main article: Muslim conquest in the Indian subcontinentThe Badshahi Masjid, literally the ‘Royal Mosque', was built in 1674 by Aurangzeb. It is one of Lahore's best known landmarks, and epitomizes the beauty and grandeur of the Mughal era. Islam arrived in the area now known as Pakistan in 711 CE, when th e Umayyad dynasty sent a Muslim Arab army led by Muhammad bin Qasim against the ruler of Sindh, Raja Dahir, this was due to the fact that Raja Dahir had given refuge to numerous Zoroastrian Princes who had fled the Islamic conquest of Iran. Mohummad Bin Qasim's army was defeated in his first thee attempts.The Muslim army conquered the northwestern part of Indus Valley from Kashmir to the Arabian Sea. The arrival of the Arab Muslims to the provinces of Sindh and Punjab, along with subsequent Muslim dynasties, set the stage for the religious boundaries of South Asia that would lead to the development of the modern state of Pakistan as well as forming the foundation for Islamic rule which quickly spread across much of South Asia. Following the rule of various Islamic empires, including the Ghaznavid Empire, the Ghorid kingdom, and the Delhi Sultanate, the Mughals controlled the region from 1526 until 1739.Muslim technocrats, bureaucrats, soldiers, traders, scientists, architects, teach ers, theologians and Sufis flocked from the rest of the Muslim world to Islamic Sultanate and Mughal Empire in South Asia and in the land that became Pakistan. [edit] Islam and the Pakistan Movement The Muslim poet-philosopher Sir Allama Muhammad Iqbal first proposed the idea of a Muslim state in northwestern South Asia in his address to the Muslim League at Allahabad in 1930. His proposal referred to the four provinces of Punjab, Sindh, Balochistan, and the NorthWest Frontier — essentially what would became Pakistan.Iqbal's idea gave concrete form to two distinct nations in the South Asia based on religion (Islam and Hinduism) and with different historical backgrounds, social customs, cultures, and social mores. Islam was thus the basis for the creation and the unification of a separate state. Allama Muhammad Iqbal in 1937, in a letter to Jinnah wrote, After a long and careful study of Islamic Law I have come to the conclusion that if this system of Law is properly understoo d and applied, at last the right to subsistence is secured to every body.But the enforcement and development of the Shariat of Islam is impossible in this country without a free Muslim state or states. This has been my honest conviction for many years and I still believe this to be the only way to solve the problem of bread for Muslims as well as to secure a peaceful India. [7] But just three days before the creation of Pakistan, Mohammad Ali Jinnah made a different commitment. A commitment to secularism in Pakistan.In his inaugural address he said, You will find that in the course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the religious sense, because that is the personal faith of each individual, but in the political sense as citizens of the State. This statement of Jinnah is an object of great controversy since then and this vision of a Pakistan in which Islamic law would not be applied, contrary to Iqbal's perception, was questioned sho rtly after independence. [edit] Politicized IslamFaisal Mosque in Islamabad, which is the largest mosque of Pakistan and is also one of the largest in the world, was built by King Faisal of Saudi Arabia. From the outset, politics and religion have been intertwined both conceptually and practically in Islam. Because Prophet Muhammad established a government in Medina, precedents of governance and taxation exist. Through the history of Islam, from the Ummayyad (661-750) and Abbasid empires (750-1258) to the Mughals (1526- 1858), Safavis (1501–1722) and the Ottomans (1300-1923), religion and statehood have been treated as one.Indeed, one of the beliefs of Islam is that the purpose of the state is to provide an environment where Muslims can properly practice their religion. If a leader fails in this, the people have a right to depose him. In March 1949, the first constituent assembly passed Objectives Resolution, which declared that the state of Pakistan will be submitted to the sovereignty of God. In 1950, thirty one Ulema passed a demand draft, called Twenty Two Points of Ulema. This drafted demanded preparation of constitution according to Objectives Resolution. It also demanded changes in the law according to Shariah.In 1977, the government of Zulfiqar Ali Bhutto outlawed alcohol and drugs and changed the weekend from Sunday to Friday, but no substantive Islamic reform program was implemented prior to General Zia-ul-Haq's Islamization program. Starting in February 1979, new penal measures based on Islamic principles of justice went into effect. These carried considerably greater implications for women than for men. A welfare and taxation system based on Zakat and a profit-and-loss banking system were also established in accordance with Islamic prohibitions against usury but were inadequate. edit] Muslim sects in Pakistan Further information: Sectarian violence in Pakistan  and  Shi'a Islam in Pakistan Data Durbar in Lahore, Pakistan is the tomb of A li Hajweri, eleventh century Sufi. People come each year to pay their respects, to say prayers and worship. The large complex also includes Jamia Hajweri, or Hajweri Mosque. According to the CIA World Factbook and Oxford Centre for Islamic Studies, 95-97% of the total population of Pakistan is Muslim. [3] The majority of the Pakistani Muslims are Sunnis, while Shias are estimated 10-20%. 8] [4] [3] [5] [2] The Muslims belong to different schools which are called Madhahib (singular: Madhhab) i. e. , schools of jurisprudence (also ‘Maktab-e-Fikr' (School of Thought) in Urdu). The Hanafi school of Sunnis includes the Barelvi and Deobandi schools. Although the vast majority of Pakistani Shi'a Muslims belong to Ithna ‘ashariyah school, there are significant minorities: Nizari Ismailis (Agha Khanis) and the smaller Mustaali Dawoodi Bohra and Sulaimani Bohra branches. The Salafi sect is represented by the Ahle Hadith movement in Pakistan.Many people on the Makran coast of Baloc histan follow the Zikri sect of Islam. The two subsects of Sunni Hanafi school, Barelvis and Deobandis, have their own Masjids. The Shi'a Ithna ‘ashariyah school has its own Masjids commonly termed as Hussainias (Imambargahs). Mustaali Dawoodi Bohra and Sulaimani Bohra also have their own Masjids, while the Nizari Ismailis pray in Jama'at Khanas. The Ahmadiyya community, a minority group is also present. Ahmadis have been declared non-Muslims by the Government of Pakistan.In 1974, the government of Pakistan amended Constitution of Pakistan to define a Muslim â€Å"as a person who believes in finality of Prophet Muhammad†. [9] For this reason, Ahmadis are persecuted on behalf of their beliefs. Ahmadis believe in Muhammad as the best and the last law bearing prophet and Mirza Ghulam Ahmad as the Christ of Muslims who was prophesied to come in the latter days and unite the Muslims. Consequently they were declared non-Muslims by a tribunal, the records of which have not bee n released to date.According to the last Pakistan census, Ahmadis made up 0. 25% of the population. However the website adherents. com[10] proposes that the Ahmadiyya Muslim community made up 1. 42% of the population; which is likely to be a less biased source. The Economist puts the figure of Ahmadiyya adherents to 4 million. The Ahmadis claim their community is even larger. Sufism has a strong tradition in Pakistan. The Muslim Sufi missionaries played a pivotal role in converting the millions of native people to Islam.As in other areas where Sufis introduced it, Islam to some extent syncretized with pre-Islamic influences, resulting in a religion with some traditions distinct from those of the Arab world. The Naqshbandiya, Qadiriya, Chishtiya and Suhrawardiyya silsas have a a large following in Pakistan. Sufis whose shrines receive much national attention are Data Ganj Baksh (Ali Hajweri) in Lahore (ca. 11th century), Baha-ud-din Zakariya in Multan and Shahbaz Qalander in Sehwan ( ca. 12th century) and Shah Abdul Latif Bhitai in Bhit, Sindh and Rehman Baba in Khyber Pakhtunkhwa Province. edit] Laws and customs There is no law in Pakistan enforcing hijab and wearing of Hijab by Pakistani women is fairly uncommon. However, the practice of wearing Hijab among younger women in urban centers is slowly growing due to media influence from the Middle East and Persian Gulf countries. The episodes of sectarian violence have significantly decreased in frequency over the years due to the conflictual engagement of the Islamic militant organizations with the state's armed forces and intelligence agencies. [edit] Media and pilgrimagesMedia and pilgrimages has influenced Pakistani Muslims to learn more about Islam as a result the local heterodox beliefs and practices are being replaced with orthodox beliefs from Quran and Sunnah. The inexpensive travel, simpler visa rules and direct air travel to Saudi Arabia has resulted in large number Pakistani Muslims going to Medina and Mecca for Haj and Umrah. This has helped to increase Pan-Islamic identity of Pakistani Muslims. The Muslim print media has always existed in Pakistan which included newspapers, books and magazines.The Muslim satellite channels are widely available and are watched by Pakistani population. [edit] Islamic education The Study of Islam as a subject is compulsory for all Muslim students up to Matriculation or O'levels in all schools in Pakistan. Islamic education to the masses is also propagated mainly by Islamic schools and literature. Islamic schools (or Madrassas) mostly cater to the youth from impoverished social backgrounds and those learning to be Islamic clerics. More casual and even research oriented material is available in the form of books.While the most prominent of these schools are being monitored, the latter are being ‘moderated' by both the government and some of the scholars, thereby also removing in the process the various material present in it that is used by An ti-Islam/Anti-Sunni writers. Oldest and universally accepted titles such as the Sahih Bukhari have been revised into ‘summarised' editions and some of the old, complete titles, translated to Urdu, the national language, are not available for purchase now. These changes are also a herald to new outbreaks of religious controversy in the region.

Depression A Psychological Disorder - 983 Words

Depression According to Funk Wagnalls New World Encyclopedia, depression is a mental disorder characterized by feelings of worthlessness, guilt, sadness, helplessness, and hopelessness. Some of the symptoms that are accompanied by depression include lack of appetite, excessive hunger, weight gain, weight loss, and lack of concentration. If depression is present in someone, they can also experience anxiety. Several medical diagnosis’s can characterize depression such as HIV, Aids, Diabetes, and Eating Disorders. Depression is a serious illness that is often not taken serious enough. Major Issue with Depression The major issue with depression is that it seems to be a silent mental disorder. Many go without medication and suffer from it because of the embarrassment of having it or from no one understanding what they are going through. Depression needs more awareness on how serious the disorder is. It can destroy someone’s life if it is not treated properly. Emotions are a part of everyday life. Someone may go from being happy to mad within the hour. When this happens it is called a mood. When moods are extreme though, that is when depression is showing. Depression can also be caused by extreme stress that is in someone’s life. By some estimates, women are twice as likely to become depressed as men: boys and girls have the same level of risk until age 12, after which the risk for girls doubles through adolescence and remains consistently higher until after menopauseShow MoreRelatedDepression : A Psychological Disorder911 Words   |  4 PagesMelissa Rivera Psychology Research Paper â€Å"Depression† A psychological disorder is a disorder of the mind involving thoughts, behaviors, and emotions that cause either self or others significant distress. Significant distress can mean the person is unable to function, meet personal needs on their own, or are a danger to themselves or others. There are many different psychological disorders, but the disorder I am choosing to focus on is Clinical Depression. Depression ranges in seriousness from mild, temporaryRead MoreThe Psychological Disorder Of Depression1257 Words   |  6 Pagesexplore and discuss the film Girl Interrupted (1996) by exploring the psychological disorder of depression. Depression is â€Å"a mood disorder that causes a persistent feeling of sadness and loss of interest† (mayoclinic.org). When discussing depression, Patty from Girl Interrupted will be mentioned, the way society deals with depression will be discussed, and treatments for the psychological disorder will also be given. Depression is very common among the population and it does not discriminate againstRead MoreDepression : A Psychological Disorder1423 Words   |  6 PagesJanuary 2016 Depression Depression is a mental disorder that is a feeling of sadness that can interfere with daily life for a person and the family and friends of the person. The some of the major signs or symptoms of depression are thoughts of suicide, loss of interest, and appetite changes. There are many things to know about this disorder such as what the it is, what causes it, who is afflicted by it, how it is diagnosed, and what treatment is available. According to a research, â€Å"depression is a complexRead MoreDepression : A Psychological Mood Disorder Essay1720 Words   |  7 PagesDepression is a psychological mood disorder that is common in today’s world. The effect of depression affects the person’s ability to control their feelings and thoughts, resulting in their activities of daily living being negatively affected. For a person to be diagnosed with depression they must have had the symptoms present for 2 continuous weeks at minimum (Nimh.nih.gov, 2015). Correspondingly, depression in females and the symptoms thereof are different to that of men. 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This study is considered a within-subjects design, because it used the same group of students for all aspects of the study, and the group’s results were measured against themselves. Researchers found relationships between psychological stress/distress, debt and performance. Out of 352 students the median outstanding debt amounted