masoud nooralizadeh mianeji

The rule is that humans prefer certainty to uncertainty, that is, when we know that there is a future, but we do not know what will happen in the future, people choose to be shocked in the present rather than wait for an unpredictable situation. This creates the conditions for anxiety in everyone, and it depends on how much one can tolerate uncertainty. The present research was conducted with the aim of identifying and presenting the uncertainty tolerance model to reduce anxiety based on Islamic sources. This research is a basic research in terms of its purpose and qualitative in terms of its approach. In order to analyze the components, the descriptive-explanatory sentences found in Islamic texts and the "content analysis" method were used in the framework of the "method of modeling psychological concepts and structures from Islamic texts (Verses and Hadiths)" method, and documentary method techniques were used to collect information. By seven expert experts, three concepts were obtained: self-assurance, confidence, and peace of mind, based on which, the dimensions and components of uncertainty tolerance were explained, and finally, the considered model was presented.Tolerance of uncertainty in the Islamic approach has two fundamental components, one is "God-awareness" and the other is "perception and harmony with monotheistic realities", which forms the basis of this personality trait by creating a "positive belief in uncertainty", and the person does not feel defeated in ambiguous and uncertain situations with "satisfaction/acceptance", "benevolence", "trust", and "delegation", and his anxiety is reduced.

The doctrine of monotheism is the most important doctrine that sheds light on all areas of religion, i.e. rulings, morals, and beliefs, at the head of Islamic teachings. Moreover, the importance of the doctrines of confidence and trust should also be seen under the importance and dignity of the doctrine of monotheism because the believer, with trust, considers God to be the only effective force in existence and relies on Him alone in the affairs of his life. This research tries to obtain an accurate reading of the psychological concept of self-confidence by using the descriptive-analytical method and benefiting from the techniques and tools available, after studying the doctrine of confidence from the perspective of Sadrul Matalhin.For the accurate interpretation of confidence and trust from Mullah Sadra's point of view, it is necessary to reveal how it is combined with the psychological concept of self-confidence. Although in psychology, self-confidence is presented in a neutral and unvalued way as an important factor in mental health, with a negative perception of this concept, the sum between self-confidence and trust becomes impossible because such a person, in the chain of causes, does not give dignity to God, and without the need to trust God, sometimes he rules over existence and destiny.However, in the positive perception of the concept of self-confidence, which is close to self-esteem and self-efficacy, Mutawakkul (trustee) sees his capabilities as a tool to get rid of pests such as self-deprecation, weakness, and laziness. However, in the way of matching and summing trust and self-confidence according to Sadra's principles, self-confidence should be considered to be combined only with some levels of trust, and in others it is irrelevant. In other words, in explaining the degrees of trust, Mulla Sadra considers the lowest level of trust to be when the person who trusts in it trusts God like others. Therefore, the justified meaning can be considered for self-confidence. According to Mulla Sadra, the highest degree of trust is the moment when the person trusts in God for all causes.Mulla Sadra's conclusion is that on the one hand, many things in the world arise through mediation; on the other hand, all those means are channels of God. Even though the causes are considered to be causal, they are not given independence to become a force within the divine power. Also, in the negative perception of self-confidence, the sum between self-confidence and trust becomes impossible. Because such a person, in the chain of causes, does not give any dignity to God and does not need to trust God. According to Mulla Sadra's view, self-confidence should be considered a low and medium level of collectable trust. At the highest level of trust, it is no longer possible in the sense of longitudinal causality, numerical causality, or any other meaning.