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I've recently noticed that when I download Quran recitations, they usually don't contain any metadata (names of the audio files are just numbers, no translation/tafsir in the subtitles section, and no cover art which could include an overview of the current Surah, etc), so I decided to use the scraping techniques I've learned in the Data Science module I took in Uni last year to scrape:
How To Download Full Quran Audio
Download 🔥 https://urluss.com/2yGbkF 🔥
How to differentiate and split English and Arabic words in a single string (code found and explained in 'stepsOfQuranScraperAndTagEditor.ipynb' file on the GitHub page) How to show the progress bar when downloading audio files from the internet:
How to use the 'eyed3' library for handling mp3 metadata To apply the cover art for the audio files, I used an editing tool to crop a panoramic image of this page: -summary/ into 114 images and put them in 'QuranImages' folder, then I used 'Bulk Rename Utility' to rename the 114 images as '001.png', '002.png', etc. The biggest lesson I learned here is that I should take care of logical sorting ?:
Finally, I've learned that the windows terminal (CMD) often freezes if you don't stay focused on the CMD window, and when that happens, you have to press any key to make the terminal unfreeze ?
A randomized controlled trial was conducted among 165 post-CABG ICU patients at four major hospitals in (in Amman), (Jordan). They were randomly distributed into control (N = 83) and intervention (N = 82) groups. The intervention group received Holy Quran audio therapy on two days (typically the second and third days after CABG, when patients were alert and not intubated). The therapy session was of ten minutes duration, with four hours in between sessions. Depression and anxiety were measured at baseline and follow-up using the Depression Anxiety Stress Scale. Independent and paired t-tests were used for data analysis.
Holy Quran audio therapy was linked to statistically significant positive effects. In which Intervention group of patients displaying lower mean depression and anxiety levels compared to the control group (M [SD]; 8.82 [6.35] vs. 13.38 [5.52]) (M [SD]; 6.26 [1.59] vs. 7.48 [3.44], respectively).
In Jordan, the prevalence of depressive symptoms among post-CABG patients ranged from 55% [ 7] to 65.7% [ 8]. Despite these high levels of depression, almost 60% of cardiovascular physicians admitted that they did not screen or only screened less than 25% of their patients for depression [ 9]. This is important because persistent levels of depression are linked to acute myocardial infarction and prolonged length of stay post-CABG [ 7, 10]. Similarly, the impact of depressive symptoms occurring at six months post-CABG on long-term cardiac morbidity was measured at 6-36 months, during which it was found that the increment of depression levels increased the likelihood of developing a variety of morbidities such as adult respiratory distress syndrome, cardiogenic shock, cardiopulmonary arrest, new myocardial infarction, and pulmonary edema [ 11].
However, the use of QAT alone on D&A among post-CABG patients has not been explored in Arabic countries. Thus, this RCT seeks to examine the effect of QAT on D&A among Muslim, Arabic-speaking post-CABG patients.
The experimental group received QAT for ten minutes over two sessions on two days, one after the other (typically the second and third days following CABG, when patients were stable and not intubated). The daily sessions were four hours apart ( i.e., at 10 am and 2 pm). Surah Al-Rahman was chosen as it is generally regarded as one of the most rhythmic and soothing chapters of the Quran, particularly as rendered by the popular reciter Qari Abdul Basit [ 20]. The listening was undertaken using disposable headphones on an iPad. Conventional ( i.e., biomedical) care was delivered by healthcare professionals to the control group.
Patients were interviewed, and their medical records were consulted (with appropriate ethical permission) to determine their clinical status (body mass index (BMI) and medical history of acute myocardial infarction, diabetes mellitus, hypertension, left ventricular ejection fraction) and sociodemographic features (age, gender, and marital, smoking, and employment status).
The co-investigators met with cardiothoracic surgeons and nurse managers of the cardiothoracic surgery clinics at the selected sites and explained the study to them. All patients scheduled for an elective CABG were approached by the co-investigators and were assessed for the eligibility criteria. The study was explained to patients, and if they agreed to participate, they signed an informed consent and were randomly assigned to either an intervention or to a control group.
To check if the intervention affects D&A, four steps were undertaken.
1. D&A levels were measured for both groups at baseline (before the QAT intervention), and independent samples t-test was applied to avoid bias and ensure no problematic differences between them.
2. The levels of D&A were compared between the two groups after the intervention using independent samples t-test.
3. The levels of D&A were compared between the pre-intervention and post-intervention in the intervention group using the paired t-test.
4. The levels of D&A were compared between the baseline and follow-up measurements for the control group using the paired t-test.
To check if the intervention affected D&A, four steps were undertaken. First, the levels of D&A between the two groups at baseline prior to initiation of the intervention were compared using an independent samples t-test to ensure no differences and avoid bias (Table 2). Second, the levels of D&A were compared between the two groups after the intervention using an independent samples t-test (Table 2). Third, the levels of D&A were compared between the pre-intervention and post-intervention in the intervention group using the paired t-test (Table 3). Fourth, the levels of D&A were compared between the baseline and follow-up measurements for the control group using the paired t-test (Table 3).
Depression and anxiety are prevalent among patients undergoing cardiac surgery, and these associated conditions affect their cardiac prognosis and are intrinsic forms of mental health issues and low well-being [ 24]. Non-pharmacological interventions are generally recommended for all patients where they do not interfere with biomedical treatment, including psycho-social and spiritual care, a growing and important area of clinical practice worldwide [ 12]. Given the religious background of Jordanian people, it is clearly germane to consider the use of non-pharmacological interventions that include QAT and an intrinsic part of Islamic religious practice. Neurological studies have demonstrated the physiological impacts of this practice, and the QAT has been found to stimulate alpha brain waves that are associated with the release of endorphins, enhancement of the stress threshold, creating a sense of relaxation, and mitigating negative emotions. Therefore, this RCT was implemented to examine the effect of QAT on D&A levels among Jordanian post-CABG patients [ 12].
This was done in a four-step data analysis process. First, the levels of D&A between the intervention and control groups were contrasted before QAT implementation ( i.e., at baseline), and the results revealed that both groups of patients were experiencing high D&A levels, with no significant statistical differences. This was not unexpected since it has been reported that the prevalence of D&A after cardiovascular surgery is higher than that of the general population [ 24].
Thirdly, the current study's findings revealed that significant differences were reported in the levels of D&A before and after the intervention among the intervention group. This is in line with a systematic review whose results revealed that QAT can function as an effective non-pharmacological solution for anxiety reduction [ 12]. Moreover, this result agreed with an experimental study finding conducted for 70 patients with myocardial infarction who listened to QAT over two days in four daily sessions and revealed that the level of anxiety was significantly lower in the experimental group compared with the control group [ 26].
Moreover, the findings of a semi-experimental study indicated that QAT was effective in reducing anxiety in patients with acute coronary syndrome [ 27]. Previous studies have demonstrated significant impacts of QAT on anxiety, blood pressure, pulse and respiratory rate reduction [ 28]; reducing D&A after open heart surgery (as a complementary therapy) [ 29]; reducing anxiety prior to and following coronary angiography [ 30]; and anxiety reduction following cardiac surgery [ 17], although the latter reported that it did not significantly affect depression.
Among other populations, QAT has been found to positively affect weaning from mechanical ventilation, decreasing anxiety levels among critically ill patients [ 31]. It has also been found to be more effective than no intervention in decreasing depression among hemodialysis patients [ 32] and pregnant women [ 16]. Additionally, another study conducted in Iran concluded that QAT is an easy-to-implement and cost-effective strategy that may be used as a supplemental treatment of depression in hemodialysis patients in resource-challenged contexts [ 33].
While exploring the causation of such effects is beyond the immediate scope of this study, there are known neurological mechanisms that are likely to be instrumental in such impacts. For example, an increase in delta brain waves occurs when reading and listening to the Quran, which stimulates growth hormones responsible for the repair and growth of cells and tissues [ 34]. Additionally, QAT increases alpha waves, directly producing a relaxing effect, and increases attention span [ 35]. Moreover, QAT was found to help improve sleep quality after cardiac surgery, which might positively affect D&A ( i.e., secondary benefits of QAT may include the beneficial impacts of improved sleep quality and duration) [ 17]. 152ee80cbc
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