فصلنامه روان شناسی و دین
سال شانزدهم شماره 4 (پیاپی 64، زمستان 1402)

The authors have conducted their research intending to develop an educational intervention according to the model of regulating sexual behavior with an Islamic approach to increase the sexual self-control of adolescent boys. Thus, the goals, techniques and tasks of such an intervention were designed. The authors did not fail to consider experts' views in the course of studying the content validity of the intervention. In evaluating the efficacy of the educational intervention, a single-subject experimental design with multiple baselines and a sample of tripartite adolescent boys was followed. The techniques and tasks of educational intervention based on the sexual behavior regulation model with an Islamic approach were obtained in twelve steps. The content validity of schema was also approved by nine experts for all strategies, operational goals, techniques and tasks. In the single-subject experiment pilot design, findings suggested that all three participants exhibited an increase and improvement trend in the scale of sexual self-control (57%) after the intervention. An 86% non-overlapping data related to the visual analysis in the sexual self-control scale for all three participants suggested that the designed intervention was effective. The result of the research reveals that the therapeutic schema based on the regulating sexual behavior pattern with an Islamic approach is an educational intervention that helps increase sexual self-control.

This paper aims to study the cocept of philanthropism in Islamic sources and to develop a preliminary test thereon. Thus and referring to the Islamic sources, the content analysis method is used. For the validation and reliability assessment of the test, a survey method was employed with a sample of 109 students from the religious seminary of Qom and the Azad Islamic University. The structure derived from Islamic sources for philanthropism included six components: 1. Acceptance; 2. Bonding; 3. Friendship with others; 4. Supportiveness; 5. Forgiveness; 6. Selflessness. The validity of this structure was confirmed by religious experts with psychology backgrounds using the Likert four-option structure. Subsequently, based on the achieved structure, nearly a hundred initial accounts were designed and validated by experts; and following experts' opinions, some items were eliminated, resulting in a final fifty-question version of the test for evaluation. The reliability of the test was obtained at a level of 0.923 through internal consistency analysis using Cronbach's alpha coefficient. The split-half reliability also revealed values of 0.869 and 0.870 for the two halves of the test. Therefore, this test exhibits appropriate validity and reliability.

Self-perception and its tools of measurement in basic psychology schools are mainly introduced according to humanistic principles, while in our country, the Islamic perspective must be addressed to understand the fundamental principles. In his research, the author aims to construct a self-perception scale based on the principles of Islamic anthropology and to investigate its psychometric properties in students. The self-perception scale is of fifty accounts which have been extracted from the components of Ayatollah Javadi Amoli's anthropology and through content analysis method. In order to examine the psychometric properties of this scale, a total of 530 students from the Azad Islamic University of Tehran were selected through random sampling who participated in the study by completing the self-perception scale. The results of the factor analysis using the principal components method indicated the presence of five components of self-perception, called "material self," "innate self," "social self," "religious self," and "cosmic self," respectively. The correlation coefficients between the subscales of the questionnaire and the overall score of the Sarason self-conception Questionnaire turned out to be positive and statistically significant at the 99% confidence level. The Cronbach's alpha coefficient for the overall scale was also calculated as 0.906. Overall, the findings of the current research says that the self-perception scale reveals adequate validity and reliability.

The primary concern of Muslim parents is raising their children according to Islamic guidelines. In their paper, the authors have aimed to find an Islamic parenting model by examining Islamic sources. The method adopted is a descriptive-analytical one, utilizing documentary methods and qualitative content analysis to collect data. In terms of purpose, this research is considered a fundamental study. As per the Islamic teachings, an Islamic parenting model consisting of three main components is identified: 1. Respect as an emotional-spiritual dimension; 2. Discipline as a behavioral dimension; 3. Education as a cognitive dimension. This purposive parenting model is derived considering the topic under discussion (raising righteous children). This type of design is based on the Darling-Stienberg contextual parenting model. In addition to this model, subcategories were also identified for each of these components.

In their paper, the authors have conducted this research in order to examine the efficacy of positive thinking education with emphasis on religious teachings on students' psychological capital and psychological well-being. The studied project is a semi-experimental pretest-posttest design with control group. The statistical population consisted of all third-grade male students of second course of secondary schools in Khoy city during the academic year 1400-1401. In order to select subjects, using cluster sampling method, forty participants were randomly selected and assigned to the experimental group (twenty participants) and control group (twenty participants). The pre-test was performed for both groups. A positive thinking intervention program based on religious teachings was conducted for the experimental group consisting of ten priods of 90 minute sessions. At the end of the training course, a post-test was conducted. For data collection, a psychological capital questionnaire (Lutatz, Yousef and Oliva, 2007) and a psychological well-being questionnaire (Reif, 1989) were used. The research data was examined using covariance analysis method. The results of data analysis revealed that positive thinking training based on religious teachings helped increase the psychological capital and psychological well-being of students, and the participants in the experimental group had significantly higher psychological capital and psychological well-being scores in the posttest phase (p < 0.05). In general, the findings confirm the usefulness and efficacy of positive thinking education based on religious teachings in enhancing students' psychological capital and psychological well-being.

Modern entertainments are new-fangled concepts in the present time, which have various effects and functions, including psychological ones. Knowing these functions is scientifically significant thus they sometimes remain unknown even to the inventers of these entertainments themselves. Another point is the influential conditions on the desirability or undesirability of these functions. Taking account of Islamic considerations can guide us in solving these issues. In this course, the following research aims to identify the psychological functions of entertainment and their desirability from the Islamic perspective through a descriptive-analytical method. The research has identified some of the psychological functions of entertainment including: joy and amusement, learning and education, self-fulfillment and self-transcendence, emotional catharsis, thrill-seeking and excitement, rejuvenation and tranquility, getting rid of problems, satisfying idealistic desires, oblivion and adaptation, psychotherapy, self-discovery, and substitutability. In today's world, these functions are often realized in undesirable ways. From the Islamic perspective, for these functions to be desirable, certain considerations are necessary, such as ensuring that the entertainment is lawful and lead not to outcomes such as neglecting wanted issues and man's other duties, ostentation, sudden and thoughtless behavior, addiction to entertainment, creating false needs (such as fashenism), cultural homogenization, attacking the Islamic culture, and dominance by tyrants (economic, cultural, and political).

In their research, the authors aim to predict the level of psycho-spiritual development through cognitive inefficient beliefs and guilt-feeling in those suffering from obsessive-compulsive disorder (OSD). The research design is a description of the type of correlation. The statistical population included 600 patients with OCD who referred to counseling centers in Qom city with the main complaint of OCD, from whom 240 individuals were selected as sample members using purposeful sampling method. Answering the Yale-Brown obsession questionnaire and having an obsession severity score higher than 7, the sample members were selected; they also answered the cognitive inefficient beliefs questionnaire, the Jan Bozorgi psycho-spiritual development questionnaire and the Googler and Jones guilt questionnaire. Regression analysis was carried out in the process of data analysis. The results suggest that the variable components of cognitive inefficient beliefs helped as a whole to predict 21% of the variance of the psycho-spiritual development level scores in OCD patients. Likewise, the study of beta coefficient suggests that among the components of cognitive inefficient beliefs, only that of perfectly doing things could meaningfully predict the level of psycho-spiritual development variable. Findings did not confirm the second hypothesis of the research based on predicting the level of psycho-spiritual development through guilt-feeling in OCD patients.