The family caregiving; A Rogerian concept analysis of Muslim perspective & Islamic sources — TEI-tagged view

Martyarini Budi SetyawatipersName, A.P John ParsonspersName, Bobbi LaingpersName, Andrew LynchpersName, Imam Labib HabiburahmanpersName, Farah Nuril IzzapersName (2024date). “The family caregiving; A Rogerian concept analysis of Muslim perspective & Islamic sources.” Heliyontitle·j.

Object of study — family caregivingterm·dom as understood in Islamic religious sources and Muslimterm·key cultures

Research question — what the attributes, antecedents and consequences of family caregivingterm·dom are from an Islamic perspective

Contribution — a definition of family caregivingterm·dom grounded in Islamic literature: a gift, a religious responsibility and a lifetime commitment

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The family caregivingterm·dom; A Rogerian concept analysisterm·key of Muslimterm·key perspective & Islamic sources Abstract Despite the numerous concepts of caregivingterm·dom discussed in the literature, there is still no agreed definition and concept of family caregivingterm·dom from the perspective of Islamterm·key. This study aims to comprehensively define family caregivingterm·dom from Islamic religious and Muslimterm·key cultural perspectives. Rodger's evolutionary model was used to generate content by analyzing and redefining concepts. A thorough examination of the relevant literature using Scopus, PubMed, Medline, and CINAHL databases also trusted sources offered a total of 52 articles and 8 books to be reviewed. Our study reveals that family caregivingterm·dom is viewed as God's gift as important as an essential religious and cultural obligation in Islamterm·key, where humans are expected to deliver care for their families although they are unprepared. This can be motivated by aspirations for respect, love, responsibility, and a desire to recompense parents, as well as the belief that by doing so they will be rewarded in the hereafter. The provision of family caregivingterm·dom leads to positive consequences such as living with hope, gaining rewards and achievement, but at the same time, it also causes devastated life. This research contributes to a new discourse on family caregivingterm·dom based on Islamic literature which helps in the comprehension of the practices of Muslimterm·key communities worldwide.

Introduction The enthusiasm about family caregivingterm·dom issues is growing as concern increases with the development of aging populations, chronic diseases, and disabilities [ 1 ]. Worldwide millions of family members dedicate their lives as caregiversterm·dom, supporting their loved ones who are older, sick, and or disabled and who are likely to rely on family caregiversterm·dom to look after their health and well-being. As an integral part of maintaining family relationships, they also provide home health and medical care, provide links to the health system or serve as surrogate decision-makers. Family caregiversterm·dom are therefore essential in effective health management, especially long-term service, and support [ 2 ].

Efforts have been made to uncover the key concepts involved in family caregivingterm·dom. The pivotal study on concepts of family caregivingterm·dom was done by Swanson et al. (1997) which provided views on definitions, antecedents, and indicators from the viewpoint of the caregiverterm·dom role. Later, Carbonneau, Caron, and Desroier (2010) highlighted the positive aspects of family caregivingterm·dom which emerged in a family caregiverterm·dom's daily life through enrichment experiences of caring for a person with dementia [ 3 ].

However, Crist et al. (2019), discuss it more as a caregivingterm·dom tipping point, i.e., the role of caregivingterm·dom augurs an abrupt, severe, and absolute change event involving either the caregiverterm·dom and/or care recipient in the family with elderly [ 4 ]. A more recent systematic review (for family caregivingterm·dom in patients with advanced liver disease) has proposed a conceptual model by focusing on the burdenterm·dom and factors associated with the family caregiverterm·dom's quality of life [ 5 ]. Family caregivingterm·dom is sometimes associated with the concept of filial duties, particularly in Asian cultures where younger generations perceive it as a way to reciprocate for the kindness and support they have received. Confucianism prioritises the importance of filial obligation as a guiding principle for children [ 6 ]. James Legge's translation of Confucian classics introduces the notion of a Christian deity into the concept of filial devotion, so substituting the earthly father figure with the divine Father in Heaven. This transition holds all human dads responsible to a Just and Loving God [ 7 ]. Nevertheless, this notion becomes dubious when the individuals requiring care are not the parents themselves.

In contrast for believers in Islamterm·key religion, caregivingterm·dom is seen as a guide and a way of life. A chief tenet in Islamic guidance is about how to take care of the family, and this is rated as the second obligation of human obligations [ 8 ]. Providing good care to others can be interpreted as an example of devotion to the Islamic faith and beliefs. However, Muslimterm·key communities that share the Islamic religion have diverse cultures, ethnicities, and languages. Thus, the understanding and implementation of family caregivingterm·dom will also vary according to the Muslimterm·key culture it is situated in. This diversity makes it challenging for nurses and healthcare providers to understand the most appropriate cultural (Muslimterm·key) practice which is true to Islamic principles and provides the best support for family caregiversterm·dom.

Several scholars, from an Islamic perspective, have built on the concept of caring (rather than caregivingterm·dom). For example, Barolia and Karmaliani (2008) involved an Islamic scholar's stance when they began exploring the concept of caring by proposing that caring can be seen as five interconnected and balanced elements: i.e., as physical, ethical/moral, ideological, spiritual, and intellectual dimensions of human personality. Some scholars also compared and contrasted the care perspective in Islamterm·key and Watson's concept of care [ 9 ].

Despite this developing body of knowledge, there is still no distinct definition and concept of family caregivingterm·dom from the perspective of Islamterm·key. In the current literature, the perspective is taken from the point of view of nurses as the formal caregiverterm·dom. Muslimterm·key families, therefore, require a clear religious interpretation of the concept of family caregivingterm·dom as a paradigm to follow when they take care of their family members. Furthermore, this will help nurses, and healthcare providers discern their thoughts, motivation and practices of family caregivingterm·dom. This study aims to clarify the foundations and family caregivingterm·dom activities from Islamic religious and Muslimterm·key cultural sources and thus, provide a coherent and comprehensive definition of the concepts of family caregivingterm·dom congruent with these.

Method There are several ways to analyze and redefine concepts. One is Rodger's evolutionary model of concept analysisterm·key [ 10 ]. Rodger offers a conceptual analysisterm·mth method that respects dynamism and attachment to reality. Through this analysis, the researcher will be led to higher levels of development and advancement for a term [ 10 ]. Given that the concept of family caregivingterm·dom encompasses all of these dimensions, the conceptual analysisterm·mth of Rodger is used here. This approach also offers the possibility to systematically examine concealed concepts [ 11 ]. The seven steps to follow in conducting this concept analysisterm·key are. (a) Identify concepts of interest, (b) Identify alternative surrogate terms and related uses of the concept, (c) Choose the right data collection area, (d) Determine the concept attributes, (e) Determine references, antecedents, and consequences, (f) Identify approach related to concepts interest, (g) Model cases for identified concepts.

In general, Rodgers' approach uses thematic analysis as the direction for the study [ 12 ]. The Qualitative Data Analysis program NVivo by QRS International version 20 (QRS-NVivo 20) was utilized by the first and third authors to generate this content. Accordingly, all the articles were carefully examined, and pertinent phrases or words were gathered and organized under the headings “Attributes,” “Antecedents,” or “Consequences.” The acquired data were then analyzed repeatedly so that the authors could fully immerse themselves in the data and extract the crucial information and labels required to define each component of the in-question idea.

Results Identifying concepts of interest Family caregivingterm·dom was chosen as a term. This is because in many of today's societies family caregivingterm·dom has become more frequent and is becoming an essential, integral part along with advances in care management. This is a result of the increased number and life span of people with chronic disabilities or old elderly. This means defining the terminology surrounding caregivingterm·dom is essential and worth discussing. Caregivingterm·dom was referred to as a task, a transition, a position, or a process in a previous evaluation of the literature [ 13 ]. Moroney, 1998 has her own definition and says caregivingterm·dom is a relationship-driven human service transaction between caregiversterm·dom and care recipients. Through communication, resources are transferred and the emotional nurturing proces develops [ 14 ]. A definition taken from the Oxford Dictionaries states caregivingterm·dom is “the activity or profession of regularly looking after a child or a sick, elderly, or disabled person” …... whereas family is “a basic social unit consisting of parents and their children, considered as a group, whether dwelling together or not” [ 15 ]. Hence, family caregivingterm·dom is an activity of regularly looking after a child or a sick, elderly, or disabled family member (consisting of parents and their children, considered as a group, whether dwelling together or not). The caregiverterm·dom in the context of family caregivingterm·dom here is the father, mother, parents, siblings, or another kinship, while the care recipient is another family member who needs continuous care in a home setting [ 16 ]. Caregivingterm·dom was also described by Hermanns and Mastel-Smith (2012) as adhering to the monens ponens logical argument (the way that affirms by affirming). A method of assisting someone who is unable to help themselves in a “holistic” (physically, cognitively, emotionally, and socially) manner is described as caregivingterm·dom. It is enabled by specific characteristics, feelings, abilities, knowledge, time, and an emotional connection with the care recipient [ 17 ].

Identify alternative surrogate terms and related uses of the concept Solving or interpreting the selected term will identify the surrogate term. The authors accomplished this by undertaking a preliminary literature review on the same topic, which focused on the experience of family caregiversterm·dom. In order to discover articles about Muslimterm·key cultural perceptions, the authors employ several synonyms related to Islamterm·key, such as Islamic countries and those with a majority Muslimterm·key population, to broaden the pool of potential articles. Regarding Islamic religious sources, the authors selected the Quran and Al Hadithterm·dom, which are used for spiritual guidance in Islamterm·key. Supporting literature, such as Tafseer or Interpretation of the Al Quran and Hadithterm·dom by reputable Islamic priest, was also employed. The following words explain the surrogate terms used: Family: Family, relatives, parent, sibling kinship, spouse, husband, wife, sister, and brother.

Caregivingterm·dom: Caregivingterm·dom, caring, care, treating, taking care, and looking after.

Islamterm·key religious and cultural perspectives: Muslimterm·key, Oman, Qatar, Kuwait, Iran OR Iraq OR UEA OR Saudi Arabia OR Saudi OR Indonesia, OR Pakistan.

Choose the right data collection area To identify an appropriate realm for data collection, a systematic and in-depth review of the literature was conducted on notions indicating the use of the terms of this concept as applied in nursing and other healthcare databases [ 11 ]. Data collection was carried out from four databases: Scopus, Pubmed, Medline, and CINAHL (supplementary document 2). The literature search was not limited by the year of publication because the authors wanted a comprehensive and longitudinal point of view. The Islamic religious sources were picked from King Fahd University Library, (which contains English and Arabic languages) from textbooks or the e-catalog collection of Hadithterm·dom , (the embodiment of the sunnah, the words and actions of Muhammad and his family) shahih Muslimterm·key . The search for articles and databases was based on terms and surrogate terms related to caregivingterm·dom, as mentioned above. Text in English was set for the articles, while the English and Arabic versions of the Quran, Hadithterm·dom and Tafsir were used.

A total of 3708 articles were found. Rigorous assessments were conducted by first, second and fourth authors using the SPIDER method to determine the inclusion criteria. SPIDER has proven to be a tool that makes formulating search terms easy, as it naturally fits the critical elements of the search query [ 18 ]. The articles focusing on Muslimterm·key families who look after their sick, and vulnerable family members, including caregivingterm·dom activities in a home setting, and peer-reviewed journal articles written in English were included (supplementary document 1). After removing all duplicates and non-English text, 2989 articles were selected, and based on the title and abstract, 261 articles were left to be examined from the full text. This assessment process was carried out systematically adapting the PRISMA flow chart ( Fig. 1 ). Articles were excluded if they were about: paid caregiversterm·dom, parenting/educational issues, based in a hospital or hospice setting, or the care recipient was dying or had died. This left 52 articles ( Table 1 ). Islamic religious sources were examined for conceptual attributes using surrogate terms to find verses of the Al Quran or relevant narrations from the Hadithterm·dom or Tafseer. To ensure rigour, the fifth and six authors, who are also Islamic scholars, conducted a double check between the English translation and the Arabic version. A total of eight Islamic sources, including the Qur'an and Hadist, were included. Fig. 1 Flowchart of the assessment process. Fig. 1 Table 1 Defining key terms of family caregivingterm·dom as referenced in the included literature. Table 1 No Author Year Country Caregiverterm·dom Characteristic Care Reciever Problem Key Term Kinship Age Sex 1 Akbarbegloo & Sanaeefar 2022 Iran Mother [ 4 ]; father [ 3 ]; sister [ 1 ]; brother [ 1 ]; Child [ 5 ]; Spouse [ 9 ] mean: 43.5 sd 7.6 N/A The person with Covid-19 treated at home Providing basic needs and nursing care, Burdenterm·dom, Cause Financial Issues, Obedience toward Allah, Patient lesson, Opportunity to do good 2 Akbari et al. 2018 Iran Father 7, Mother 4,Sister3, Brother 1, Spouse 5 20->60 Male 8, Female 12 person with mental illness Cause negative Affect or emotion, involving entire family, extended family, and community, Affect social life, Frustrating 3 Al-Bahri et al. 2018 Oman children: 84; spouse 43; siblings:34; parent 4, other kinship: 20 18-65, mean 34 SD 9 male: 113; female:72 patient with cancer Providing basic and nursing care 4 Alijani Renani et al. 2014 Iran 8 mothers, 2 father and 9 patient N/A 2 males, 8 females children with asthma Reward and achievement, Resulting in self-satisfaction, Helping, A Test and Punishment, Believe in Qadarullah 5 Alqahtani et al. 2016 Saudi Arabia Parent 23–60 N/A children with epilepsy A punishment, Culture influence 6 Arabiat et al. 2013 Jordania all mother 25->55 all female Children with cancer Be presense, Confining, Obligation, Belief in Qadarullah 7 Arian et al. 2017 Iran N/A 25–53 N/A Patient with cancer in terminal phase A Test, Believe in Qadarullah 8 Aroogh et al. 2020 Iran Wives: 2, Son: 3; Daugther: 3; Daugther in Law: 4 N/A male: 3, female: 9 Patient in the End of Life phase Be present, Confining, Obligation, Belief in Qadarullah 9 Arora et al. 2020 Norway 8 daughter, 2 daugther in law 23–40 all female Elderly or sick family member A Test, Believe in Qadarullah 10 Ashrafizadeh et al. 2021 Iran 9 daughters,1 son, 1 husband 48, ±26.12 2 male, 9 female Patient with Alzheimer Commitment, A religious dutyterm·key, Care deliberately, Moral, human, and filial duty, Priority Duty, Providing basic needs and nursing care, Providing spiritual remedies, Sharing responsibility, Frustrating, inconvenience, Praying for them, Causing negative Affect or emotion 11 Baghcheghi et al. 2019 Iran 14 wifes 35–66 all female Patients receiving hemodialysis Sacrifice, Involves the whole family, extended family, and community, Culture expectations, Confining obligation 12 Crabtree 2007 UEA 15 parents N/A N/A children with developmental disabilities Responsibility 13 Croot 2012 UK 7 mothers, 3 fathers, 1 grandfather N/A 4 males, 7 females Children with disabilities Obligation, A religious dutyterm·key 14 Daher-Nashif et al. 2021 Qatar Sharia scholar and family caregiverterm·dom, kinship N/A N/A N/A Patient with dementia Burdenterm·dom, Cause negative feelings and emotions, A Gift, A Punishment, Believe in Qadarullah 15 Dalir et al. 2020 Iran 27 mothers, 8 fathers, 3 siblings, and 2 grandmothers 20–60 N/A children with CHD Reward and achievement, Resulting in self-satisfaction, Providing spiritual remedies, Care as best as they can, Involves whole family, extended family, and community 16 Darban et al. 2021 Iran 3 siblings, 5 spouses, 2 daughters, 1 son, 2 mothers, 2 other kinship 24–65 N/A patient with Schizophrenia Being rewarded afterward, Supporting patient's obligation toward Allah, Pray for them, Protect patient dignity, Responsibility, A religious dutyterm·key, Involves whole family, extended family, and community, Role modeling, obedience toward Allah 17 Ebadi et al. 2021 Iran Six were the patient's wife, 7 were offspring and 2 were the patient's parents. 42.16 ± 48 (27–78 years) were females (60 %) patients receiving hemodialysis Providing spiritual remedies, Believe in Qadarullah 18 Ebrahimi et al. 2017 Iran closed relatives, husbands, wives, and parents 26–54 14 females and 4 male Patient with MS Being rewarded afterward, Giving a positive aspect, A Huge Task, Religious Responsibility, Involves whole family, extended family and community, A Gift, 19 Etemadifar et al. 2015 Iran N/A 20–50 women (76.20 %) Patients With Heart Failure Give a positive aspect, Resulting in self-satisfaction, Burdenterm·dom, Cause negative feelings and emotions, 20 Hamedanchi et al. 2016 Iran all parent 60–72 years five women and five men Adult patients with intellectual disabilities Resulting in self-satisfaction, Living with Hope, Keep moving on, Providing spiritual remedies, Alternative treatment, A religious dutyterm·key, Believe in Qadarullah 21 Hasnain & Rana 2010 US 1 daughter N/A 1 female people with dementia Give a positive aspect, Burdenterm·dom, Cause negative feelings and emotions, Providing spiritual remedies, Providing basic and nursing care, Involves whole family, extended family and community, Commitment, 22 Hashemi-Ghasemabadi et al. 2016 Iran 4 husbands, 8 daughters, 3 sons, 2 parents, 6 other kinship 20 to 69 women (69.6 %) Person with Cancer Give a positive aspect, Burdenterm·dom, Cause negative feelings and emotions, Commitment 23 Hosseini et al. 2021 Iran 9 daughters,2 sons, 3 wife mean 54.57 ± 14.64 female: 71.4 %; male 28.6 % The person with Alzheimer's Disease A punishment, A religious dutyterm·key, Burdenterm·dom, Cause family conflict, Cause negative Affect or emotion, Culture influence, Effect on social life, Frustrating, Fulfilling expectations, Making their life plan change, Causing Financial Issue 24 Houlihan 2015 Iran 2Mother, 28 Husband, 5 Sister,12Daughter, 4 Son/brother 38.8 (10.9) male 22 (53 %); female 19 (47 %) Women with cancer Keep moving On, Cause their life plan changed, Isolated, Cause negative feelings and emotions, Shock and unprepared, Providing basic and nursing care, Obligation, Responsibility, A religious dutyterm·key, Involves whole family, extended family and community, Hard, Commitment, A Task, 25 Khorsandi et al. 2020 Iran 11 Mother, 6 Father N/A 11 female, 6 male Children with CKD Resulting in self-satisfaction, Patience lesson, Giving a positive aspect, Being rewarded afterward, Keep moving On, Causing their life plan to change, Providing spiritual remedies, Care as best as they can, Obligation, Involves whole family, extended family and community, Religious dutyterm·key, Hard, Opportunity to do good, Believe in Qadarullah, Moral, human and filial motivationterm·dom, Showing their love to mother, 26 Kolmar et al. 2022 US all mother N/A all female children with life-limiting conditions (LLC) Give a positive aspect, Emerging spiritual growth, Cause their life plan to change, Cause negative feelings and emotions, 27 Leichtentritt et al. 2004 Israel 5 Wife, 3 Daughters, 4 Daughters-in-law, 6 Sons, N/A 12 female, 6 male people with cognitive decline Keep moving On, Cause their life plan changed, Fatigue and Physical burnout, Cause negative feelings and emotions, Shock and unprepared, Providing spiritual remedies, Providing basic and nursing care, Hard, Involves whole family, extended family, and community 28 Mandani et al. 2018 Iran 7 mother, 2 father, 1 wife, 2 sister, 1 brother, 2 other kinship 42–73 5 men and 10 women people with a chronic psychiatric disorder Keep moving On, Providing spiritual remedies, A religious dutyterm·key, A Gift, A Test, Believe in Qadarullah, 29 Marshall P 2010 US all mother mean 38.5 years 30 women children with intellectual and developmental disabilities Being rewarded afterward, Being a decision maker, A religious dutyterm·key, Involves the whole family, extended family, and community, Supporting and sharing responsibility, Showing their love to their mother, A Compulsion 30 Meshkinyazd et al. 2020 Iran N/A The mean age of 38.7 ± 6.5 4 male, 6 female people with borderline personality disorder Tied up the bond, Fatigue and Physical burnout, Cause negative feelings and emotions, Obligation, 31 Moradi et al. 2022 Iran 5 Mothers, 1 Grand Mother, Other therapies 34–60 10 female - 2 male children with a cochlear implant Patience lesson, Negative social impact, Confining obligation, A Huge Task, Religious Responsibility, Involves whole family, extended family, and community, Sacrifice, 32 Mortazavi et al. 2015 Iran 6 sons, 2 daughters, 1 son-in-law, q wife, 1 sister, 1 brother, 2 elder people itself 40–78 8 male, 6 female elderly Fatique and Physical burnout, Frustating, Desire to die, Confining obligation, 33 Mousavi et al. 2021 Iran 7 mother, 1 son, 1 wife, 1 husband, 1 sister, 1 brother 36–67 3 male, 9 female people with bipolar I Care Deliberately, 34 Nahal et al., 2017 Palestina all mother 29–62 all female Children With Spina Bifida Cause their life plan changed, Causing losing job, Cause family conflict, Cause negative feelings and emotions, Frustrating, Cause financial issues, Risk themself, Hard 35 Navab et al., 2012 Iran 5 daughters, 2 wives, 1 husband 25–67 1 male, 7 female person with AD Frustrating, Shock and unprepared, Providing basic and nursing care, 36 Navab et al., 2013 Iran 5 daughters, 2 wives, and 1 husband 25–67 1 male, 7 female person with AD Being rewarded afterward, Living with Hope, Keep moving On, Fatigue and Physical burnout, Isolated, Causing negative feelings and emotions, Providing spiritual remedies, Providing basic and nursing care, Care as best as they can, Obligation, Priority duty, A religious dutyterm·key, Involves whole family, extended family and community, Hard, A task, A Gift, Believing in Qadarullah 37 Nayeri et al., 2021 Iran 17 mothers, 17 father 20s–40s 17 male, 17 female child with CHD Negative Social impact, Burdenterm·dom, Bring shame, 38 Nemati et al., 2018 Iran 4 Mothers, 1 Father, 1 sister, 1 brother, 4 husbands, 10 sons/daughters 22–67 8 Males, 13 female cancer patient Sin Abolishment, Burdenterm·dom, Cause negative feeling and emotions, Hard, Punishment, 39 Nematollahi et al., 2021 Iran 14 mothers, and 6 fathers 24–55 6 male, 14 female Children with Phenylketonuria Fatigue and Physical burnout, Negative social impact, Frustrating, Cause financial issues, Providing spiritual remedies, Sacrifice, Hard, A Test, Believe in Qadarullah 40 Noveiri et al., 2021 Iran all husband mean 51, 42-70 20 male Cancer women Cause their life plan changed, Causing family conflict, Cause negative feelings and emotions, Fatigue and Physical burnout, Frustrating, Cause financial issues, Shock and unprepared, Fulfill the expectation, Obligation, Hard, 41 Perngmark et al., 2022 Thailand adult son and daughters, 34–50 four were female and one male older Adult with some disease Patience lessons, Giving a positive aspect, Being rewarded afterward, Providing spiritual remedies, Hard, A Gift, A Test, Believing in Qadarullah 42 Ragsdale et al., 2018 US 6 fathers, 11 mothers, 1 grandmother N/A 6 male, 12 female Children with Bone Marrow Transplantation Keep moving On, Cause their life plan changed, Causing negative feeling and emotions, Cause financial issues, Care as best as they can, Hard 43 Rahimi et al., 2021 Iran mother, father, child, sister, and spouse 22 to 54 1 male, 12 female The person with Covid at home setting A religious dutyterm·key, Involves the whole family, extended family and community, 44 Saimaldaher & Wazqar, 2020 Saudi Arabia 59 spouses, 45 parents, 14 siblings, 42 children mean 35.4 62 male, 98 female Adult patient with cancer Patience lesson, Being rewarded afterward, Providing spiritual remidies, Believe in Qadarullah, A Test, A Gift, Hard 45 Salehitali et al., 2018 Iran father, mother, daughter, son, spouse, or grandfather 25–70 years 7 males and 9 females patients undergoing hemodialysis Give a positive aspect, Emerging spiritual growth, Cause negative feelings and emotions, Cause financial issues, Shock and unprepared, 46 Salehi-Tali et al., 2018 Iran father, mother, daughter, son, spouse, or grandfather 25–70 years 7 males and 9 females patients undergoing hemodialysis Fatigue and Physical burnout, Cause financial issues, Confining, 47 Sharif et al., 2020 Saudi Arabia 3 mothers, 1 father, 1 husband, 1 daughter, 1 son, 2 brothers, 3 sisters, 1 uncle 21–65 3 male, 10 female people with mental disorders Resulting in self-satisfaction, Patience lesson, Keep moving On, Providing basic and nursing care, Care as best as they can, Obligation, Protecting patient dignity, Culture expectation, Important, Commitment, Inherent Love, Hard 48 Taleghani et al., 2012 Iran 4 Father, 11 Mother 25–45 years 4 male, 11 female Children with cancer Cause their life plan changed, Causing losing job, Cause family conflict, Fatigue, Physical burnout, Cause negative feelings and emotions, Cause financial issues, Providing basic and nursing care, Long journey, Hard, 49 Tavakol et al., 2018 Iran N/A 26–56 years 8 females and 4 males Children with disability Patience lessons, Give a positive aspect, Being rewarded afterward, Causing their life plan to change, Isolated, Fatigue and Physical burnout, Causing negative feelings and emotions, Providing spiritual remedies, Providing basic and nursing care, Obligation, A Gift, Hard, A Test, Believe in Qadarullah 50 Yoosefi lebni et al., 2021 Iran All mother 19 and 50 years all female Children with disabilities Cause family conflict, Punishment 51 Yunita et al., 2020 Indonesia 4 mother, 2 Father, 1 sister, 1 brother,2 aunties 37–65 2 males, 6 female patients with mental disorders post- pasung Cause family conflict, Punishment, Negative social impact, Fatigue and Physical burnout, Cause negative feelings and emotions, Bring shame, Cause financial issues, A Test, Believe in Qadarullah 52 Zahed et al., 2019 Iran 1 friend, 4 wives, 9 daughters,1 son, 1 husband, 2 daughters-in-law, and 1nieces, or nephew 23 to 84 3 male, 19 female people with dementia Resulting in self-satisfaction, Causing their life plan to change, Cause losing opportunity, Negative Social impact, Cause family conflict, Religious dutyterm·key, A Punishment Determining attributes, antecedents and consequences After locating the data selection area and categorizing the articles and thematic analyses of all articles and literature ( Table 2 ), the authors was able to provide an overview of the concept of family caregivingterm·dom in Islamterm·key ( Fig. 2 ). Table 2 An example of defining attribute of the family caregivingterm·dom. Table 2 Meaning units (excerpts from retrieved documents) Definition Sub-attributes Defining attribute “I say this is a divine test. I always say: God tests his servants with difficulties” (Khorsandi et al., 2020, p.6). An examination of family caregiverterm·dom’ s faith by doing activities for them to perform A Test and Punishment A gift “Faith in Allah helped me through, it is Allah's gift… This is our destiny; we pray that God will reward us” (Nahal et al., 2017, p.241). The situation that believes that it came from God Allah Gift “I see this as a good opportunity for myself; an opportunity that I am very calm when I am with her and I am free from all worldly issues and works” (Hosseini et al., 2021, p.6). The time when a particular situation makes it possible to do something valuable Opportunity to do good “ Since I am a Sayyed (descendants of the prophet), it is my religious dutyterm·key to be a caregiverterm·dom for my family. I took care of her from the beginning until now and I feel satisfied. I vowed that when she recovers, I will bring her to Imam Hussein a shrine in Karbala pilgrimage” (Ebrahimi et al., 2017, p.4). A duty to take care of somebody so that the family caregiverterm·dom may be blamed if something goes wrong and it came from their belief. Religious Responsibility A Huge Task and Religious Responsibility “This is our way of showing our commitment to the values that were nurtured in our family” (Zahed et al., 2019, p.3). Family caregiverterm·dom feel or behave in a particular way as a promise to support patient (their own family) A life time commitment “I see it as my duty” (Yoosefi lebni et al., 2021, p.1176). Something that family caregiversterm·dom feel they have to do. A Duty a The grandson of Prophet Muhammad and Islamic leader. Fig. 2 Conceptual model of defining attributes, Antecedents, and consequences of family caregivingterm·dom based on Muslimterm·key. Fig. 2 The attribute of family caregivingterm·dom The fourth step in concept analysisterm·key was to identify the characteristics of the concept that will lead to an actual definition. A review of the Islamic religious literature revealed that family caregivingterm·dom was identified by several terms listed in the text below.

A gift Almost always, a gift is associated with anything that makes you joyful or enjoyable. Yet, according to Merriam-Webster's dictionary, gifts are defined as acts of gratuitous giving that may not be specified whether something is or not [ 19 ]. In the Islamic religious perspective, a gift of this nature is one granted by Allah upon his servant [ 20 , 21 ] which was narrated by participant “… taking care of the patient was a blessing in their life and a reward from God” [ 22 ]. The gift does not have to be anything enjoyable, but it can be something useful to the recipient as participant said “My faith, of course, tells you that whatever God gives you, It's not something you can't handle. and we don't know what the reason is” [ 21 ]. This is consistent with what is perceived by Alzheimer's family caregiversterm·dom here [ 23 ]. In a broader sense, gifting can also be a perfect time to make amends for one's transgressions. A Muslimterm·key family caregiverterm·dom of an individual with cognitive decline and disabilities feels that his misfortune is an opportunity for him to atone for his misdeeds [ 23 , 24 ]. On the other side, the opportunity is the available time to gather good deeds that would benefit him in the next life [ 25 ].

A huge task and religious responsibility Family caregivingterm·dom is a difficult duty and a religious obligation, according to 30 of the 52 articles reviewed, making this the definition most frequently cited by Muslimterm·key family caregiversterm·dom. As the male family caregiverterm·dom stated, several of them noted that this responsibility is part of a lifetime commitment inside a marriage or out of respect for parents. “Maybe you won't believe it. I do not even let her do even a little bit of work at home because marriage means commitment and responsibility toward the person you are living with (Husband, 5 years of care) [ 26 ]. This concept is in 15 articles [ [26] , [27] , [28] , [29] , [30] , [31] , [32] , [33] , [34] , [35] , [36] , [37] , [38] , [39] , [40] ], the words hard were followed by the words duty, work, or responsibility, which implies family caregiversterm·dom considered their responsibilities to be burdensome. In Mortazavi et al., 2015, participant stated “Finally, I called my brother living in another city and told him this is a reality, my wife has left me. My life is lost and I am responsible for my famiy and I can't go to work any longer. If I cannot work there would be no income …”. Another old person's son stated: “… well, we reached a deadlock and I stated that either my mother should be at our homes or I declare that I am at the end and …”. This exemplifies the difficult nature of their responsibilities as family caregiversterm·dom, to the extent that it profoundly alters their life and engenders feelings of frustration. Moreover in one of these studies a participant selected the word “marar”, which means ‘life's bitterness’, to characterize family caregivingterm·dom [ 32 ]. Yet, a number of other articles [ 33 , [41] , [42] , [43] ] identified family caregiversterm·dom as “sacrificing” to their families. As stated by a Muslimterm·key family caregiverterm·dom with a cardiovascular condition, the duty being performed by this individual was so burdensome that it could endanger his life, “I have heart disease, whenever I take him to the bathroom, I suffer some difficulties and my situation becomes worse” (31).

Confining the obligation Unquestionably, caring for sick family members increases the bond that is deep-rooted in their family role [ 28 , 29 , [39] , [40] , [41] , [42] , [44] , [45] , [46] , [47] ]. It is derived from participant narratives: “Caring for my father is an obligation on me, it is not a choice” [ 41 ]. “It is my duty to my father and I have to take care ofhim now” [ 29 ]. “Based on what I believed, we must give his medicine on time and take care of his diet, sleep, and situation” [ 46 ].

Some family caregiverterm·dom also stated about the obligation was due to a force or situation as they said “The court obligated me to be my father's guardian when I was just 19” [ 39 ]. A Muslimterm·key woman stated clearly that this was ‘the chain’ that bound her, as the court had ruled that she was responsible for caring for her dying father [ 47 ]. She feels constrained not just by legal requirements but also by the gender norms imposed by the Muslimterm·key community in her neighbourhood. Similarly for whose family member suffers from a personality disorder as “a chain to the feet”(44). When they have to leave their sick family members for a longer time, they must repeatedly ensure that it is safe to do so [ 28 , 40 , 44 ].

The Al Quran explicitly delineates the duties and obligations of family members towards one another in 15 verses. These responsibilities are categorised into the responsibilities of men towards their wives in An Nisa:34 “Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. This means that a husband is responsible for his wife's welfare, including her well-being. Al Quran also mention about the obligation wives towards their husbands, and children towards their parents. The last point is the most frequently discussed one. As started in surah Al Ahqaf:15 “And We have enjoined upon man, to his parents, good treatment” or in Al Luqman:14 “We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination” [ 53 ].

Shocking and unprepared Having the additional responsibility of caring for a family member was seen as one of the most unforeseen changes, at least in six studies [ 21 , 28 , 30 , 34 , 48 , 49 ]. The participants had a sense of unpreparedness in relation to their new roles. This emotion encompassed an unexpected recognition of a devastating ailment, perplexity over the caregiverterm·dom's function, and the management of the circumstance and acquisition of novel obligations. According to them, the initial experience rendered them speechless, unsure of what to do or what to do next [ 28 ]. They only considered living the lives that had been imposed upon them. Other family caregiversterm·dom laid the blame on the health system, which gave little guidance on how to prepare them to care for ailing family members at home [ 49 ]. Other Muslimterm·key family caregiversterm·dom were still in the grieving phase, where they still experienced phases of anger, and denial [ 21 ]. This happens because participants are dealing with limited life conditions from their families so that the grieving phase is still present among the participants' narratives.

Holistic care Undoubtedly, Muslimterm·key family caregiversterm·dom provided care for the body, mind, soul and assisted with nursing care at home as a part of their holistic care. They provided comprehensive assistance with activities of daily living, medication and treatment management, ensuring their safety and even their reputation in the community [ 28 , 49 , 50 ]. Notwithstanding the inconvenience, they continued to attend to the social requirements of the sick individual by bringing them to their friends and relatives [ 26 ].

Muslimterm·key family caregiversterm·dom have a thorough understanding of the terms of caring. They acknowledged to doing all that was necessary to be able to provide the best care for their family members [ 26 , 32 , 51 ]. Several articles discovered that Muslimterm·key family caregiversterm·dom also engaged in alternative therapy [ 25 , 37 , 51 , 52 ], specifically to release them from “Ain”, the demon disease (Ragsdale et al., 2018).

A spiritual treatment for the sick is prayer [ 25 ]. This is consistent with the Al -Quran “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient ” (53). In addition, in the Hadist it is written, that one of the obligations of Muslimsterm·key towards other Muslimsterm·key is to pray for them [ [54] , [55] , [56] ]. In line with this, seven articles indicated that Muslimterm·key family caregiversterm·dom do this to take care of the heart and spirituality of their sick relatives [ 21 , 25 , 35 , 37 , 50 , 57 ].

Antecedents of family caregivingterm·dom Moral, human and filial motivationterm·dom The intention behind caring for a sick family member is not questionable. Yet, suppose we are to have a better understanding of the caregiversterm·dom' motivations for caring for a sick family member. In that case, it is appropriate to develop/modify interventions to protect the caregiversterm·dom' altruistic drive and reduce the negative features of informal caregivingterm·dom [ 40 , 58 ]. As articles clearly mention, these embody moral, human, and filial motivationterm·dom, with filial motivationterm·dom serving as the primary impetus for them to fulfil their tasks [ 29 ]. Fourteen of the articles addressed extended families or communities as family caregiversterm·dom, with one article describing their moral and human motivations as Muslimsterm·key who cared for people without blood connections. In Hadist stated ““The rights of the Muslimterm·key upon the Muslimterm·key are six, when you meet him, give him the greeting of peace, when he invites you, respond to his invitation, when he seeks your advice, advise him, when he sneezes and praises Allah, supplicate for mercy upon him, when he becomes ill, visit him and when he dies, follow him (i.e. his funeral)’ explain the moral responsibility toward humanities [ 56 ].

One article mention about being honour as a caregiverterm·dom, as a participant stated: “My mother and I are taking care of a patient who has Alzheimer's disease because she is a descendant of the Prophet Mohammad (a Saadat) [ 40 ]. In Muslimterm·key culture, it is considered an honour to serve Prophet Mohammad's descendants. It probably would have been different if she was not a Saadat (families believed to be descendants of the Islamic prophet Muhammad). We serve this patient wholeheartedly [ 40 ].

Filial motivationterm·dom is sometimes not based on sincerity, but rather obligation, such as when he is the only child living in the same area as his parents, and he has no choice but to take care of his elderly and chronically ill parents [ 39 , 59 ], especially when accompanied by economic conditions that make it impossible to hire a paid caregiverterm·dom [ 59 ].

Obedience toward allah In the Qur'an, many verses regulate how those of Islamic faith have filial duty to their parents, or to their partners. For example in Al Isra 23, it is clearly stated that it is written that it is the duty of a child to be good to his parents: “And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word.” [ 53 ].

In one of the Hadithsterm·dom, it states “Goodness towards (one's) parents is the greatest obligatory act”, to further clarify this. In this view, caring for parents and ensuring their well-being constitutes doing being good to them. In the study of Tawhid, obedience is emphasized, and Islamterm·key believers are required to be able to obey Allah when directed by Him [ 20 ]. Consequently, care for ill and vulnerable parents is evidence that Muslimsterm·key are obedient to their God [ 20 , 21 , 25 , 60 ].

In addition, Muslimsterm·key are obligated to believe in the presence of Al Qada and Al Qadar, where the scenario of a Muslimterm·key's life was predetermined before he was born, as stated in the Hadithterm·dom. “Praise be to Allah that we are Muslimsterm·key, and we know that everything is Qada'a [fate] and Qadar [destiny] and Allah has planned it all; everything is written with Allah. I mean that no man was born without his life being planned including when you're born, what afflicts you, and when you die” [ 37 ].

The family caregiverterm·dom accepts the additional role given by God without complaint and lives it with trust, as said by one of the participants who cared for a family member with chronic illness [ 21 , 60 ]. Muslimsterm·key are aware that everything is Qada'a [fate] and Qadar [destiny] and that Allah has planned it all; everything is written in Allah's book (i.e the Al Quran, Hadist). It means that no human was ever born without his/her life having been predetermined, including his birth, afflictions, and death. Muslimterm·key family caregiversterm·dom accept whatever God, as the ultimate power, desires for their future. “They accept God's will and ask simply for patience” [ 60 ]. The family caregiverterm·dom gives all to Allah without resistance or denial, as they remarked, " …. Accepting everything from God …. I have nothing to say; I have already given up” [ 52 ].

Consequences of family caregivingterm·dom Devastated life Our lives will undoubtedly change when we take on new responsibilities or occupations. This happened to almost all Muslimterm·key family caregiversterm·dom, who claimed they were forced to alter their life plans due to job loss [ 29 , 38 ], or miss out on other opportunities, such as the chance to pursue their dreams of attending college [ 28 , 29 , 38 , 39 ],. According to the son of older person with Alzheimer's disease, he had changed how he lives, works, and believes in the world [ 29 ].

As stated in the majority of articles, burdenterm·dom becomes integrated into the family caregiversterm·dom role. This role puts a physical strain on family caregiversterm·dom, who may become overwhelmed [ 61 ]. In fact, one of the participants said that he was no longer happy, considered leaving, and even hoped that he would eventually leave this world [ 38 ].

Family caregiversterm·dom also deal with the social costs such as loneliness, isolation, and conflict with family members [ 23 , 24 , 33 , 42 , 62 , 63 ]. A participant claimed that because of the family caregivingterm·dom role, his sister got divorced, because her husband forced her to choose between her mother and her husband [ 34 ]. An additional financial burdenterm·dom is created also because family caregiversterm·dom can no longer provide proper medical treatment for their sick family members, as was stated, “We lost four hundred in a month for medication. After that, I sought a loan. There were no funds, so we were back home” [ 52 ].

Living with hope Although feeling a great deal of hardship, family caregiversterm·dom continue to fulfil their responsibilities using the different resources and techniques they possess [ 21 , 26 , [28] , [29] , [30] , 32 , 36 , 60 ]. For example, one participant who cared for Multiple Schlerosis daughter said “Many times I felt stress and exhaustion, but reminded myself to be hopeful for my daughter. I said to myself that I should be strong during difficulties and remain besides her.” He believed by focusing on hopefulness he can keep his resiience [ 60 ]. Another example came from family caregiverterm·dom who attempted to address the issues with their father forgetting, with micro-management. When their father wanted to go to work, for instance, they would check to see if his phone was charged or if the office key was included [ 29 ]. One of the best coping strategies that a family caregiverterm·dom can offer is to focus on the good and not let things that are not important bother them. This is also explained in the Qu'ran, about the importance of trying and not giving up. “And they will say , “Praise to Allah , who has removed from us [all] sorrow . Indeed , our Lord is Forgiving and Appreciative”(53) . This spiritual encouragement gives them strength to keep them moving on and living their lives optimistically [ 26 ].

Reward and achievement Prophet Muhammad said: “Whoever removes a worldly grief from a believer, Allah will remove from him one of the griefs at the Day of Resurrection. And whoever relieves the need of a needy person, Allah will alleviate his needs in this world and the Hereafter. Whoever shields [or hides the misdeeds of] a Muslimterm·key, Allah will shield him in this world and the hereafter. And Allah will aid His slave so long as He aids His brother. And whoever follows a path to seek knowledge therein, Allah will make easy for him a path to Paradise …” [ 55 , 64 ].

There are great rewards for those who help others in need, either in this world or hereafter. Even though the assistance here is broad in nature, it is believed that family caregivingterm·dom also includes helping people who are experiencing diseases or disabilities [ 53 , 56 , 65 ]. Family caregiversterm·dom say that there are positive things to be gained from family caring for their sick family members [ 22 , 27 , 29 , 35 , 39 , 40 , 48 , 50 , 66 , 67 ]. They even think that through this family caregivingterm·dom, they stimulate spiritual growth (Rahimi, [ 35 , 48 , 67 ].

Participants believe that what they will get a reward from Allah as stated by one of the participants “I will wait, and I will receive God's reward in the other world” [ 35 ], which is following The Qur'an sura al-Baqarah: 215 states: They ask you, [O Muhammad], what they should spend. Say, “Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveller. And whatever you do of good - indeed, Allah is knowing of it [ 53 ].

Identify concept relatedterm to the concept of interest The term “concept relatedterm” refers to ideas that share some connections with the concept at hand but do not fully embody it. Yet, the notion in question interacts with similar concepts [ 12 ]. The concepts of caring, caregiverterm·dom, and burdenterm·dom commonly relate to family caregivingterm·dom in the nursing and healthcare literature. For instance, nursing studies place a lot of emphasis on the theory of caring. Some nursing scholars have argued that caring distinguishes nursing from other health care professions [ 68 ]. Understanding, being with, acting for, enabling, and sustaining faith in the patient's ability to attain health-related goals are all parts of Swanson's caring processes, an approach to nursing practice. So, in this context, caring is more closely associated with the professional acts of healthcare providers taken towards patients and their families. Another idea that is frequently seen and used while discussing caring is caregiverterm·dom and burdenterm·dom. Whereas the terms have various facets. Caregiverterm·dom, used as a noun in this context, is the actor, while caregivingterm·dom, is utilized as a verb. For more details, see Table .3 below. Table 3 The definition of a related concept. Table 3 Related Concept Definition Source Caring Central to human expertise, to curing, and healing was extended ( The Primacy of Caring: Stress and Coping in Health and Illness (Benner & Wrubel, 1989) It encompasses tending, playing, and learning, which can build trust, address patient needs, promote physical and spiritual well-being, and foster a sense of being in growth to assist the body's healing processes. (Eriksson, 1997) Caregiverterm·dom The legal definition of a primary caregiverterm·dom is someone older than 18 years old and responsible for providing direct care or assistance to someone unable to perform critical tasks necessary for everyday survival. (US Legal Law) “A person who provides direct care (as for children, elderly people, or the chronically ill)”. Merriam Webster's Dictionary Burdenterm·dom It is defined into subjective and objective burdensterm·dom. While the objective burdenterm·dom is defined as occurrences or actions connected to poor caring experiences, the subjective burdenterm·dom is primarily concerned with the personal feelings of caregiversterm·dom generated while executing the caring function (Hoenig & Hamilton, 1966) “The extent to which caregiversterm·dom perceived their emotional, physical health, social life, and financial status as a result of caring for their relative”p. 261 (Zarit et al., 1980) Identify a model case Choosing a model case gives the researcher a precise illustration, enabling the researcher to develop a more concrete understanding of the idea and defining the course of the research (Rodgers BL, Knafl KA.2000). The following is a case example of family caregivingterm·dom.

Mr FR, a Muslimterm·key, is the first child of Mr PT, who has had Parkinson's disease with dementia for the past seven years. In line with Mr PT's motoric and cognitive decline, Mr FR received a scholarship this year to further his education. So he has now decided to forego pursuing a Master's degree. He understood that, following his religious teaching, he was responsible for caring for his father. He acknowledged that since fulfilling the family caregivingterm·dom role, he had to make numerous sacrifices, but he persisted despite the first shock, feeling unprepared, frustrated, and experiencing other drawbacks. He claims to have paid attention and surrendered to Allah's will.

He was the one who assisted his father financially, physically, and his younger siblings and uncle also provided support. Together, they promised to keep their father out of nursing homes. He put his faith in Allah's power. So, despite the most significant challenges, he has continued to engage in acts of worship and prayer. Because this was a gift from his Lord, he had faith that Allah would support him through it all.

Mr FR is aware of the many blessings that had come since he had done his role. Starting with the chance to work somewhere that pays well, even though it is not his ideal position, then finding a wife who is sympathetic to his predicament and wants to assist him in caring for his father. Also, he now enjoys his voluntary work as a speaker at numerous seminars for Parkinson's disease family caregiversterm·dom. He was deeply convinced that what he was doing demonstrated his allegiance to his Lord, and that Allah would reward him here and in the hereafter.

Discussion In the Qur'an and Hadithterm·dom there is no precise definition of family caregivingterm·dom, even though the Islamterm·key religion has a very strong emphasis on piety [ 69 ]. Suggestions related to family caregivingterm·dom are included in Ri'ayahterm·dom or in other words “safeguarding”, where humans are revered as maintainers of themselves, others, and the universe as a whole. As in the Hadithterm·dom from a quote by Abdullah ibn Umar: ‘‘The Messenger of Allah, peace and blessings be upon him, said, ‘Every one of you is a shepherd and is responsible for his flock. The leader of people is a guardian and is responsible for his subjects. A man is the guardian of his family, and he is responsible for them. A woman is the guardian of her husband's home and his children, and she is responsible for them. The servant of a man is a guardian of the property of his master, and he is responsible for it. No doubt, every one of you is a shepherd and is responsible for his flock” [ [54] , [55] , [56] ].

Hence, it is clearly stated that guarding is a responsibility attached to every Muslimterm·key who is a believer. This is in line with the results of the analysis of the articles that indicated family caregivingterm·dom is considered a heavy duty and a religious responsibility [ 31 , 60 ]. The duties performed by the family caregiverterm·dom also maintain the faith of the caretaker by making sure the caretaker continues to carry out their worship [ 25 ]. In line with this study, participants from various cultures and religions in Canada argued that spiritual beliefs were deeply ingrained in their lives and were clearly a part of how they defined themselves and their sources of hope and comfort. Their faith was visible in their practises (such as prayer and scripture reading) and influenced how they coped with advanced illness [ 70 ]. Their faith clearly provided them with the strength to deal with what was happening to them [ 71 ].

Cultural and religious beliefs, particularly filial pietyterm·key, can significantly influence the definition of family caring. Similar to the teachings of Confucius, which became established throughout Asia. The scholars also attempted to investigate and juxtapose the Confucian notion of filial devotion with the teachings of Islamterm·key and Christianity [ 69 ]. Several motivations have been identified in the literature that led children to care for their elderly parents in a variety of settings [ 59 , [72] , [73] , [74] ]. Respect, a desire to maintain family harmony, love and affection for parents, a sense of responsibility on the part of the children, and a desire to repay their parents for their physical and financial sacrifices, are among these [ 74 ]. Apart from the statement above, moral and humanitarian goals are also things that deserve to be included, as thirteen articles mentioned the involvement of the extended family and community in family caregivingterm·dom. This happened because in the Qur'an Ali Imran: 103, Hud:46 it is stated that fellow Muslimsterm·key are brothers, brothers in faith [ 53 ]. Furthermore, the size of the family caregivingterm·dom network was arguably one of the factors that influenced caregiverterm·dom distress. Caregiversterm·dom who were assisted in caring for an elderly parent by other family members reported a lower caregivingterm·dom burdenterm·dom [ 75 , 76 ]. However, interestingly, in Islamic sources [ 77 , 78 ], it was stated that family caregivingterm·dom especially with the elderly and people with disabilities, is becoming one of the government's responsibilities.

Although having a devastated life seems inevitable in family caregivingterm·dom experiences, all articles mentioned that caregiversterm·dom keep doing it, in spite of this. This action is assumed to be related to their belief in rewards as mentioned in the Al Quran “Indeed, Allah does not do injustice, [even] as much as an atom's weight; while if there is a good deed, He multiplies it and gives from Himself a great reward” (53). This enables the family able to move on and live with hope. Viewed from another angle, optimism has been shown to be associated with maintaining quality of life [ 79 ]. Furthermore, it is claimed that optimism is also important for patients to establish a realistic expectation and spend their remaining time meaningfully [ 80 ].

Examining the above concept of family caregivingterm·dom from an Islamic perspective shows that these theories are based on humanism and the notions of family caregivingterm·dom is based on a humanistic conceptualization. The humanistic nature of Islamterm·key, as reflected in the results, suggests that Islamterm·key is preoccupied with maintaining a balance between faith, worship and morality. These three components must be in harmony to create harmony in life [ 8 , 54 , 64 , 81 ]. Providing sufficient support to patients and their family caregiversterm·dom is considered important to uplift the burdenterm·dom of caregiversterm·dom and make the patients' disease outcomes better. In the same vein, Buddhists perceive care as a fundamental human endeavour, encompassing affection, reliance, dedication, and the cultivation of positive connections. Their priorities include the significance of a hereafter, the state of one's spiritual health, and the protection of an individual's autonomy [ 82 ].

The fact that related terms for family caregivingterm·dom shared characteristics with caring or caregivingterm·dom, looking after, shows multidimensionality, non-specificity, and cumulative impacts, and demonstrates their close association. Utilizing a small set of operational caring criteria specific to the family scope concept, to differentiate between these terms is insufficient to establish that family caregivingterm·dom is a distinct concept. Hence, we underline the need for additional empirical research on the characteristics and determinants of family caring, particularly within the Islamic religious community. Our research advances the understanding of family caring as a concept, despite the fact that we only included documents published in English for this analysis and only from both Arabic and English Islamic sources. Documents in other languages, as well as unpublished data or teaching resources on family caregivingterm·dom were not included in the analysis.

We believe it is crucial to determine the appropriate concept of family caregivingterm·dom for the those in Muslimterm·key communities who are faithful to the Islamic religion. This is because of the rising significance of family involvement in home-based health care and the possibility of recurrence of pandemic diseases such Covid-19 which has been experienced recently. We believe this research gives a thorough definition and comprehensive evidence of the Islamic (religious) notion of family caregivingterm·dom for the Muslimterm·key communities in different countries. In light of the beneficial consequence and antecedent of family caregivingterm·dom, policymakers might use the findings of this study to strengthen their support systems. Training or support programmes for family caregiversterm·dom to acquire knowledge and abilities in home care for family members are an important component of this. Knowledge, abilities, and a feeling of support are crucial to the long-term success of home care. Hence, family caregiversterm·dom can continue to provide care while preserving their wellbeing. In addition, the findings of this study can inform the development of family nursing education curricula, as well as guidelines and evaluation tools for families caregiversterm·dom in the various Muslimterm·key communities who wish to be are faithful to the Islamic religion.

Conclusion In Islamic and Muslimterm·key communities, the concept of family caregivingterm·dom is considered significant since it is regarded as a gift, a religious responsibility, and a commitment that lasts a lifetime. In the comfort of their own homes, Muslimterm·key family caregiversterm·dom offer comprehensive care for their family members. This care includes nursing care, care for the body, care for the mind, and care for the spirit. The moral and human reasons of extended families or communities as family carers are the most essential features in this study. Additionally, it is necessary to obey Allah and believe in the ideas of Islamic fate. It is also a significant aspect of this study. The information that this study provides contributes to a new discourse on family caregivingterm·dom that is based on Islamic literature. Additionally, it helps facilitate comprehension of the practices that are followed by Muslimterm·key communities all over the world.

Funding This research did not receive any specific grand from funding agencies in the public, commercial, or not – for profit sector.

Author contributions Martyarini Budi SetyawatipersName: Conceptualization, Data curation, Formal analysis, Investigation, Methodology, Project administration, Writing – original draft. John ParsonspersName: Conceptualization, Methodology, Supervision, Writing – review & editing. Bobbi LaingpersName: Data curation, Formal analysis, Supervision, Writing – review & editing. Andrew LynchpersName: Data curation, Supervision, Writing – review & editing. Imam Labib Hibaurrohman: Formal analysis, Investigation. Farah Nurril IzzapersName: Conceptualization, Data curation, Formal analysis, Writing – review & editing Data availability statement This concept of analysis provides a detailed examination of the data that already exists in a database.

Declaration of competing interest The authors declare that they have no known competing financial interests or personal relationships that could have appeared to influence the work reported in this paper.