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Spiritual Pain And Distress In Eastern Religions

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A brief resume about Eastern religions and their view is risky to make them less than fair. If you feel offended, be assured that no such intentions are intended. The purpose is to show that spiritual pain is not limited to people from Western Jewish-Christian cultures but is a nanny from a culture that can cause great spiritual pain and distress by interpreting other meanings about themselves, from where they come and where they are gone, if we assume that their meaning is our meaning. In that sense, ‘Western’ guardians from ‘East’ patients and ‘Eastern’ guardians from ‘West’ patients must be careful to avoid expressing a sense of cultural excellence.Western European culture, whatever religious customs of today’s generation, is the result of Christian-Christian past. For some Islamic religions it appears to be almost the same as Eastern religions, geographically, as the West. From the English perspective, this might seem like that, but anyone who has visited Spain and explored beyond the edge of the concrete cannot realize the influence of Islam.

The cultural significance of our pain is clearly different from the East. Despite fraudulent words like ‘What am I doing to get this?’ cannot be considered too serious, but there are fewer than our cultural attitudes towards pain. We are comfortable with cause and effect ideas, and if there is a disease then there must be a reason. From a scientific point of view, this is good and to inform our medical research and care. From our religion cultural perspective, we add to the idea of punishment and reward then we should not impose a moral cause and effect on our existence. There may be reasons for your illness but the illness is not moral punishment for some immoral reasons.

However, we cannot avoid the fact that often mixing ideas of causality, God’s will, feelings of punishment, guilt, confusion, etc., all contribute to a mistake of meaning that can urge spiritual pain. Understanding the cultural power that is consciously or not at work in the minds of people in crisis at home or in hospital is one of the key elements in understanding the nature of spiritual pain.

During illness, Muslims are expected to seek God’s help with patience and devotion. Before praying Muslims need access to water to be washed either in the bathroom or in a bowl, if in bed. It is important that Iman or other companions are available to provide the appropriate religious ministry. A deadly Muslim patient should belaid on his back, if possible, in the reminder that the soles standing before him will be facing the Qiblah (direction towards Mecca). According to Rassool (2000), if this is not possible, it is acceptable to the individual to lie behind it with the face and soles facing the direction of the Qibla. This practice is very important for the death of Muslimpatients and others that are important. The doctrinal testimony of Islam (Shahadatain or Retribution) and the knowledge of 12 Priests and the teachings of faith should be read for the person who speaks. The companions of the Qur’an are recited and the person being encouraged is encouraged to read consciously and ask God to forgive. Friends and relatives should be called togather around the dead if they did. A few spirits blessed air’ab-e-torbat ‘are placed in the mouth to bless the dead. The water was supposed to be imported from the Kerbalah from the ground where Imam Hussein was buried. It is Mustahab (good action) to bring people who experience heartbreaking death to a place where he can perform the prayers, provided he does not cause him to feel uncomfortable. If one is very close to death, some of the most important revelation texts include: Surah Yasin, Surah as-Saffat, Surahal-Ahzab, Ayat al-Kursi and the seventh paragraph of Surah al-A’raf and the last surah al-Baqarah.

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