مجله پژوهش در دین و سلامت
سال پنجم شماره 1 (بهار 1398)

Although a number of studies have been done on the effects of the number of children on anxiety of their mothers, the whole picture is still far from clear; therefore, the present study aimed at examining moderating role of religiosity on the relationship of number of children and anxiety of parents with one child and more children. This study was a descriptive one through a correlational method. The population consisted of all women in Alborz and Tehran provinces in the academic year of 2014-2015. Through available convenience sampling, 384 were selected based on Morgan table. To respond the questionnaires, two groups of mothers were studied as the study population. The first group included mothers with one child and the second group included mothers with two or more children. Instruments of research included Khodayarifard et al (2009), Religiosity Questionnaire and Spielberger’s (1970) Trait-State Anxiety Inventory. All ethical issues were observed in this study and the researchers declared no conflict of interests. The results showed that religiosity is not capable of acting as a moderating variable in the relationship between the number of children and maternal anxiety. There was a significant relationship between the number of children and mothers' anxiety (R=0.118), but there was no significant relationship between the number of children and mothers' religiosity. The results suggest that authorities of health sector as well as educators should pay more attention to religiosity and number of children and also the role of religiosity in decreasing anxiety in Iranian families.

Forgiveness is a concept taken into consideration in religion and positive psychology, and its constructive role has been emphasized in mental health as well as creating healthy relationships. Different factors can influence forgiveness one of which seems to be spiritual intelligence. Given that, this study aims at prediction of interpersonal forgiveness based on spiritual intelligence components among high school male students of Tabriz. This study had a descriptive correlational approach. A sample of 250 students were selected according to the Morgan table using multistage cluster sampling among second-grade high schools of Tabriz city; they filled Spiritual intelligence scale of Abdullahzadeh and interpersonal forgiveness of Ehteshamzadeh & et al. The data were analyzed using statistical methods of Pearson Correlation and Multivariate linear regression. All ethical issues were observed in this study and the researchers declared no conflict of interests. The results indicated a significant and positive relation of "understanding and communication with the origin of the universe", "Spiritual life with the inner core" and "intrinsic orientation" with interpersonal forgiveness (P<0.05), Furthermore, spiritual life could significantly predict interpersonal forgiveness. According to the results it can be said spirituality is the search for the sacred elements, meaning, high awareness and excellence, and spiritual intelligence is the ability to use these subjects that can predict the function and adaptability of individuals so that they have greater forgiveness.

Research has shown that self-esteem plays a significant role in mental health. Since the existing self-esteem scales lack spirituality dimension, the purpose of this study was to construct a spiritual self-esteem questionnaire with Islamic approach and to validate. This study was a combination of qualitative (descriptiveanalytical) and quantitative research. Firstly, verses and narrations related to the sense of spiritual value and ability were collected, categorized and analyzed. The structure of spiritual self-esteem, including ten components, was designed. The components included belief in the ability and position of man by God, belief in one's value through righteousness, divine reliance, feeling close to God, serious relationship with people, lack of feeling of need to people, self-acceptance, spiritual purposefulness, spiritual integrity, sense of control. Experts then confirmed the content validity of the components. Subsequently, the characteristics of each component were determined and fitted to each characteristic. The first questionnaire, along with a self-esteem questionnaire (Rosenberg) and spiritual health (Polotzin and Ellison), was administered among 204 participants selected through random cluster sampling from 6 available universities in Qom and Tehran. In analyzing the findings, the coefficient of detection, difficulty, Pearson correlation, exploratory and confirmatory factor analysis, Cronbach's alpha coefficient were used. All ethical issues were observed in this study and the authors of the article have not reported any conflicts of interest. The results showed that the final questionnaire of spiritual selfesteem consists of 7 components: belief in spiritual empathy, trust and divine help, feeling close to God, feeling of control, spiritual integrity, serious relationship with the people, self-acceptance and 25 items in the Fourth Likert scale. Structural validity was assessed through exploratory and confirmatory factor analysis, which was desirable (CFI=0.77), as well as reliability of the questionnaire by Cronbach's alpha (0.897) using semistructured method, Spearman (0.831) and Gutman (0.825). The relationship between spiritual self-esteem with self-esteem (0.447) and spiritual well-being (0.7677) was positive and significant (P<0.001); therefore, the validity of the questionnaire is also relatively favorable. The spiritual self-esteem questionnaire with Islamic approach consists of seven components and has a desirable validity and reliability.

According to the strength model, selfcontrol is a finite resource that determines the capacity for effortful control over dominant responses and, once expended, leads to impaired self-control task performance, known as "ego depletion " . The aim of the present study was to investigate the influence of a brief period of praying in situation of emotional suppression on ego depletion and mood in nonclinical samples. To achieve this goal, an experimental study was conducted. A total number of 32 students were selected to participate in the experiments via multi-stage cluster sampling, and were randomly assigned to two emotional suppression/ prayer (experiment) and control/control (control) groups. Participants took part in individual sessions. First, they completed several questionnaires such the General Health (GHQ-12), Religious Attitude Scale-Revised (RAS-R), emotion regulation, Brunel Mood Scale (BRUMS-32) and stroop task (pre-tests). Then, each individual watched three negative clips while he/she was asked to suppress the emotions that might be elicited from clips (experimental group) or just watch them naturally (control group). Next, the experiment group was engaged in personal prayer manipulation, whereas the control group didn’t do anything. Finally, the mood (BRUMS-32) and self-control performance (stroop task) of all participants were measured again. All ethical issues were observed in this study and the researchers declared no conflict of interests. After the end of the experiments, the results didn’t show any significant difference between the two groups in self-control performance. In addition, both groups reported similar levels of negative mood, but those who first suppressed their emotions and then prayed had greater positive mood compared to the control group. The results showed that individuals who used a combination of emotional suppression and prayer while being exposed to negative emotions showed higher positive mood, and had more vigor, calmness and happiness compared to those who behaved naturally.

Today depression is one of the most prevalent psychological disorders and a widespread issue in human life. This study aims to evaluate the effect of teaching Quran and its prominent concepts on depression among married women. The study is experimental including a control group and a pre-test/post-test design. Research population includes all married women between 25 and 45, living in Babol. The randomized sample includes 50 women attending cultural centers divided into experimental and control groups. Married women were trained in ten sessions. The main instrument was a depression questionnaire which had 13 multiple-choice items with a Chronbach’s alpha of 0.87. All ethical issues were observed in the study and the researchers declared no conflict of interests. The effect of Quran therapy on depression syndrome among married women of Babol in the experimental group is statistically significant (p<0/05). In other words, by removing the effect of pretest, there is a meaningful difference between the mean of the two groups in pro-test scores. This shows that Quran therapy has a positive and meaningful effect on depression in married women. Reading Quran, using its divine teachings, and being accustomed to this heavenly book, if accompanied by honest practice, can lower depression and increase mental health of married women. Knowing Quran and commitment to Quran therapy and attention to its solutions and teachings need to be taken seriously both in families and throughout our Islamic society.

Coronary artery disease is the leading cause of death in most countries. Although the relationship between spirituality and health has been confirmed in various studies, the relation in this specific case has not been investigated. Therefore, the present study was conducted to investigate the relationship of spirituality with morbidity and mortality in patients with coronary artery disease who underwent CABG surgery. This cross-sectional study was performed on patients with coronary artery disease who had undergone CABG at Dr. Shariati Hospital in Tehran over the time period from December 2012 to December 2013. The data collection tools were a data gathering checklist based on patients' records and respective physician's confirmation and the Spirituality questionnaire (Hall and Edwards, 1996). Data were analyzed using Mann-Whitney, Kruskal-Wallis, and Spearman correlation coefficient. All ethical issues were observed in this study and the authors of the article have not reported any conflicts of interest. The findings of the relationship between the six subscales of spirituality with morbidity and mortality showed that with an increase in the median score of disappointment subscale, the incidence of infection, tamponade, PVC and AF increased and by increasing the median score of awareness subscale, the incidence rate decreased (P<0.05). There was a significant positive correlation between the hospital stay and disappointment subscale (P=0.003, r=0.291). Mortality also decreased in patients who were more knowledgeable (p<0.05). The results of the research indicate that spirituality correlates with the incidence of morbidity and mortality after CABG surgery. Therefore, effective solutions such as considering the spiritual issues in the patients' treatment process and training appropriate psychological techniques should be used to expedite their recovery.

Adjustment to university is an important factor in different dimensions of students’ life such as mental- physical health and social adjustment in the fields outside the university. The aim of this study was to determine mediating role of distress tolerance in the relationship of spiritual intelligence and emotional maturity with adjustment to university. In this correlation study, based on Krejsi and Murgan table, 273 students of Shahid Chamran University in Ahvaz city were selected via multistage cluster sampling method during the fall semester of the academic year of 2016-2017. The participants completed the items of Emotional Maturity Scale, Distress Tolerence Scale, Spiritual Intelligence Inventory and Adjustment to College Scale. The data were then analyzed using Pearson correlation coefficient, structural equation modeling. All ethical issues were observed in this study and the researchers declared no conflict of interests. The findings showed that emotional maturity, spiritual intelligence, and distress tolerance had positive significant correlation with adjustment to college. There was also a positive significant correlation between emotional maturity as well as spiritual intelligence and distress tolerance. The proposed model for relationship between these variables has acceptable fit with a correction and removal of direct path of spiritual intelligence with adjustment to college. Direct path of emotional maturity to adjustment to college was significant. The analysis based on Bootstrapping indicated that all indirect paths were significant. It is proposed that to raise adjustment to university, educational programs for emotional maturity and spiritual intelligence with an emphasis on enhancing distress tolerance should be developed.

Aggression is mainly related to important institutional and individual consequences. The aim of this study was to investigate the mediating role of organizational self-esteem in the relationship between religious attitude and aggression among executive staff. This research is descriptive, utilizing path analysis. The statistical population included all executive staff (N=5000) employed in governmental organizations of khash city (Iran) in 2016. Using the krejcie and Morgan Tables, 355 subjects were selected as the sample through random class method. In order to collect the data, three sets of questionnaires were employed, namely organizational self-esteem, religious attitude, and aggression. To analyze the data, Partial Least Square, and to test the research hypotheses, Structural Equation Modeling was used. All ethical issues were observed in this study and the researchers declared no conflict of interests. The results show that significant coefficient of route between religious attitude and aggression is 12.449, significant coefficient of route between religious attitude and organizational self-esteem is 3.498, significant coefficient of route between organizational self-esteem and aggression is 1.544 that was estimated less than 1.96. Therefore, it can be said that religious attitude does not affect aggression through organizational self-esteem as a mediator variable. Based on the findings, religious attitude raises organizational self-esteem and lowers aggression. Therefore, it is recommended that proper and continuous training in the field of religious awareness should be carried out for administrative staff so that individuals and the society have successful and healthy future.

The pain of travail is categorized among the most severe pains, so that relieving it can lead to simplicity of the process and avoiding unseasonable cesareans. Given the research into the effect of Quran's sound on pain and anxiety reduction, this study aimed at investigating the auditory and visual effects of Quran verses on the pain intensity of step of travail among prim-parous women. In this semi-experimental clinical trial study, 102 eligible prim-parous women were randomly divided into intervention and control groups. In the intervention group, until the end of the active phase of the first stage of travail, about 20 minutes of the verses of Maryam were displayed each hour through the screen by hearing the Quran's audio via the headphones. In both groups, pain intensity and vital signs were measured every hour and the heart rate of the fetus was recorded. All ethical issues were observed in this study and the authors did not report any conflicts of interest. There was a significant difference between the control and intervention groups as for the duration of the first step of travail using independent t-test (p<0/05). The mean of the first step of travail in the intervention group was shorter than 100 minutes. The Mann-Whitney test showed a faster opening of the uterine cavity during the active phase of the first stage of travail (p<0/05), so that all intervention group members passed this step for a maximum of seven hours. The intensity of pain recorded at the fourth and fifth hours of the active phase of the first step of travail in the mothers of the intervention group was significantly lower (p<0/05) and in general, the average severity of pain was lower in the intervention group (p<0/05). Using sound and image of Quranic verses significantly reduces the duration and severity of labor pain in a way that it can calm mothers down during childbirth.

Health literally means keeping and being healthy; in scientific terms, it means preventing diseases, promoting life, preserving and protecting human health. In these definitions, it seems that the health of the soul, which is one of the most important areas, has been neglected. Therefore, the purpose of this study was to determine the nature of the human soul, and how to achieve prosperous factors as well as how to avoid and prevent the destructive factors of the soul. This analytical study was carried out as library research, using religious sources and reviewing the verses and quotations of the Imams in Islamic texts and studies by the scientists. Accordingly, the existence of the truth of the soul was first proved by rational and evidentiary arguments. Then, utilizing intuition and logic, its significance was confirmed so that it would be necessary to pay attention to this fact and its health. All ethical issues were considered in this study and the researchers declared no conflict of interests. Neglecting the health of soul beside contaminating it certainly causes the soul's truth to be subjected to spiritual death. Human’s connections with his actions including physical acts such as nutrition play a transcendent role like that of spiritual acts such as beliefs and credos. According to the viewpoint of the Amir al-Mu'menān (AS), the human body has six states: sometimes it is alive and sometimes dead, it is healthy and sometimes sick, and sometimes sleeping and sometimes awake. The human soul also has the same six modes. Not observing the health of soul will have negative consequences such as mental and spiritual illnesses for the individual and society. Moreover, it results in the loss of eternal prosperity and the prevalence of crime and betrayal in human society.

Sounds or voices influence the soul and the body of all creatures from humans to flora and fauna. The harmonious song of the Holy Quran and its agreeable sound is a pleasant mystical music. Basically, the most magnificent miraculous dimension of the Quran is its harmony with sweet melodies and great songs. Furthermore, one of the aspects of the miracle of the Quran, which has been neglected, is hidden in the sound of the Quran. In this systematic review, we investigated the Quranic sound and its effects on hygiene, mental health and physiological functions. Information databases that we searched included: SID, Magiran, Irandoc, Noormags, Iran Medex, Cochrane, Google scholar, Scopus. Keywords (English/Persian) used for search were: Sound, Voice, Quran, Holy book, Physiologic, Mental health, Hygiene and a combination of these were used with high degree of sensitivity. All ethical issues were observed in this study and the authors of the article have not reported any conflicts of interest. In our quest, we found 471 articles. Following our inclusion and exclusion criteria, 40 articles made it to the final analysis of the study. Most of the articles were omitted due to lack of information about the miracle of sound of the Quran and the lack of overlap between the two categories of the sound of Quran and mental health and physiological functions. The results showed that the sound of the Quran can significantly play a role in reducing the amount of anxiety, mental health, pain intensity, improvement of patients' health, signs and physiological function of different tissues of the body, immune system, and patients' levels of satisfaction.