spiritual health

A review of the opinions of physicians such as Avicenna indicates that despite empirical methods and the diversity of experiences, the scientific results of Muslim physicians have not been far removed from monotheistic concepts and God-centered themes. The texts of this renowned physician serve as a divine encyclopedia, providing a model for elucidating the God-seeking dimensions, which are considered the most important aspect of spiritual health.

This study, has been conducted using a descriptive approach and based on library resources, introduces the integration of Avicenna's medical research with theological texts as a model for examining the dimensions of spiritual health.

A review of the medical writings of Avicenna revealed that during his clinical observations, he acknowledged God as the ultimate cause in the creation of humans and emphasized the purposeful nature of creation in the organs of the body. He highlighted the enduring connection between the medicine and a monotheistic worldview. This presents a valuable perspective on the pursuit of God that can elucidate an aspect of spiritual health.

The physician's divine insight in empirical researches, the praise and glorification of the Creator during treatment, and the devotional narratives during medicine addition to reflecting the heartfelt relationship between the physician and the Creator, it acknowledges that by connecting medical writings with monotheistic themes, not only it brings a sense of acceptance of divine obedience, but also an aspect of spiritual health can be elucidated.

 Promoting breastfeeding is a global priority for the health of infants and children. Spiritual intelligence and spiritual health are two hypothetical components associated with breastfeeding self-efficacy, potentially enhancing exclusive breastfeeding practices. Given the significance of this topic, the present study aims to determine the relationship between spiritual intelligence, spiritual health, and breastfeeding self-efficacy among breastfeeding women in the city of Gorgan.

 A descriptive-analytical study was conducted on 269 primiparous women who were at most two months after delivery. Participants were selected through convenience sampling from the list of visitors at comprehensive health centers in Gorgan and completed demographic information forms, spiritual intelligence questionnaires, spiritual health questionnaires, and breastfeeding self-efficacy questionnaires through self-reporting. Data were analyzed using descriptive statistical methods and regression models with SPSS software version 16.

The average scores for spiritual intelligence, spiritual health, and breastfeeding self-efficacy were 53.66 ± 15.09, 99.6 ± 12.77, and 56.44 ± 5.56, respectively. The results revealed a significant correlation between spiritual intelligence and spiritual health (r = 0.23; p < 0.001) and additionally, between spiritual health and breastfeeding self-efficacy (r = 0.121; p = 0.048). However, a non-significant correlation was observed between spiritual intelligence and breastfeeding self-efficacy (r = 0.011; p = 0.863).

Considering the impact of spiritual health on breastfeeding self-efficacy, it is essential to leverage this component to enhance breastfeeding self-efficacy. Emphasizing spiritual health in breastfeeding education and counseling can play a significant role in promoting effective breastfeeding practices.

Organizations are considered living entities that have an identity independent of their members; This personality and identity can be healthy or sick. An organization that is healthy can work effectively and provide employee satisfaction. On this basis, the current research was conducted with the aim of examining the relationship between spiritual intelligence and organizational health of elementary school teachers with the mediating role of Islamic work ethics and spiritual health.

The present study was a descriptive-correlational study based on structural equation modeling. The research population included all primary school teachers of Ardabil, Iran, in the academic year 2023-2024. The studied sample was selected using Cochran's formula and random cluster sampling method (no = 350 teachers. To collect data, the questionnaires of standard Islamic ethics by Golpour and Nadi (2010), spiritual intelligence by King (2008), spiritual health by Palutizin and Allison (1982) and organizational health by Hoy et al. (1996) were used. Also, structural equation modeling and SPSS and SMART PLS3 software were used to analyze the findings. In the present study, all ethical consideration were observed and the authors of the article reported no conflict of interest.

The results related to the correlation coefficient showed a significant positive correlation between the variables of Islamic work ethics, organizational health, spiritual health and spiritual intelligence. In addition, Islamic ethics of work had a significantly positive and direct effect on organizational health (P>0.1 and β=0.78), organizational health and spiritual health (P>0.1 and β=0.21), spiritual intelligence and Islamic ethics (P>0.1 and 0.96). =β) and spiritual intelligence had a positive and significant direct effect on spiritual health (P>0.1 and β=0.77). In addition, spiritual intelligence through Islamic work ethics had a positive and significant indirect effect on organizational health (P<0.1 and β=0.76). Also, spiritual intelligence through spiritual health had a positive and significant indirect effect on organizational health (P < 0.1 and β = 0.16).

Based on the findings, the higher the spiritual intelligence of teachers and the more they behave according to Islamic ethics, the higher the organizational health and spiritual health of teachers. Therefore, the spiritual intelligence of teachers can influence organizational health with the mediating role of Islamic work ethics and spiritual health. 

The main purpose of this research is to express the interaction between ear and eye and the spiritual health of the heart of the individual and society. The research is novel from this point of view.

Investigating the relationship between the contents of the ears and eyes with the spiritual health of the individual and society in the statements of Imam Ali (AS) in Nahj al-Balagha and its explanations such as Sobhi Saleh and Shushtri and other narrations attributed to the Imam such as Bihar al-Anwar by Allameh Majlisi constitute the methods of conducting this research.

The results of the study showed that in these sources, ear is not just the ability to hear and eye is not just the ability to see; rather, it means the function of ears and eyes in relation to the spiritual health of the individual and society and it reveals the significant relationship between the ears and eyes and the spiritual health and illness of the individual and society and the interaction between them.

From the perspective of Imam Ali, the truth of existence of each individual and consequently the society depends on its improvement through ears and eyes, and all this depends on factors such as: remembering death, preaching, listening to beneficial science, and on the other hand, mastering the ego and avoiding literalism. The ear, eye and heart of the individual and the society are in mutual interaction and in general, these audio and visual inputs reveal the secrets in the heart of the individual and the society.

As we know, the Holy Quran is the final divine book and the eternal miracle of the Prophet of Islam, peace be upon him. One aspect of the miracle of this heavenly book is its comprehensive meaning and content. As the Quran states, this book contains the explanation of all things, an explanation in the sense of revealing and clarifying.

"Spirituality" is one of the most important dimensions of Islam, and spiritual health is the result of this important dimension in the Islamic perspective. The purpose of the present study is to discover the pillars of spirituality and the principles of the theory of Islamic spirituality.

This research initially analyzed genuine Islamic texts, specifically the Quran and Hadith, regarding spirituality through a narrative approach. Subsequently, it employed ijtihad and rational methodologies to derive the foundational elements of spirituality and the principles underlying the theory of Islamic spirituality from these texts.

Rasults:

 Islamic spirituality is based on four pillars:A) "Tawheed", which is the reality of spirituality and its most important principle.b) "Unseen world" (Malakut), meaning the hidden and superior aspect of being.C) "Seen world" (Mulk), meaning the obvious and inferior aspect of being.D) "Spiritual human being", meaning a human being who seeks to move forward and free himself from the limitations of Mulk in order to communicate with Malakut.The pillars of Islamic spirituality can be expressed in forms of "ontological", "epistemological", "anthropological" and "spiritual" propositions. These pillars consist of a set of fundamental principles and propositions, twenty-four of the most important of which have been proposed and described in this article.

The four pillars of the theory of Islamic spirituality are formed from a set of fundamental propositions that generally have the ability to refer and cite Qur'anic verses and Hadiths. The sum of these propositions, while explaining the pillars of Islamic spirituality, distinguishes it from other traditional and emerging schools.

The COVID-19 pandemic, declared by the World Health Organization in 2019, has significantly impacted both the physical and psychological well-being of individuals worldwide, including in Iran. Many people turn to spirituality in such disasters. On the other hand, a positive psychological effect following these challenging events is post-traumatic growth (PTG). Therefore, the aim of this study was to investigate the relationship between spiritual health and PTG in patients who have recovered from COVID-19.

This research is a cross-sectional descriptive-correlational study. 346 participants were selected using a snowball sampling method. The data collection tools, including demographic information, PTG, and spiritual health questionnaires, were distributed to them through email or cell phone. Data analysis was performed using descriptive and inferential statistics with SPSS software.

Pearson's correlation analysis revealed a statistically significant positive correlation between spiritual health and PTG in recovered COVID-19 patients (P<0.001, r=0.2). A significant relationship was also found between spiritual health and all dimensions of PTG, with the highest value belonging to spiritual changes (P<0.001, r=0.2). Moreover, a significant correlation was seen between PTG and both aspects of spiritual health, including the religious (P<0.001, r=0.1) and existential (P<0.001, r=0.1) dimensions.

Given that it has been determined that there is a significant positive correlation between spiritual health and post-traumatic growth in patients who have recovered from COVID-19, it is suggested to design appropriate intervention measures in the field of spiritual health. This could include implementing spiritual support programs for patients and aiming to develop and promote positive coping mechanisms in them, such as post-traumatic growth.

Quranic spiritual health needs foundations that distinguish it from the foundations of other systems and schools. This study was carried out with the aim of the role of the anthropological foundations of the Qur'an in human spiritual health.

A descriptive-analytical method has been used in this research. The main concepts, including various aspects of anthropological foundations and spiritual health, have been carefully evaluated and analyzed. This analysis allows us to better understand the anthropological foundations in dimensions of attitudinal, tendency, value, and spiritual health from the perspective of the Holy Quran.

Considering the anthropological foundation and the concept of spiritual health in the Quran, three types of anthropological foundations of attitudinal, tendency, and value have been identified, each of which affects human spiritual health. Attitudinal foundations as the foundations of insight and a special view of humans, tendency foundations as human tendencies and inclinations, and value foundations as value foundations that cause self-respect and social persona in society affect human spiritual health.

The results of this research show that the two-dimensional nature of the human body and soul, human discretion, belief in divine predestination, and the purposefulness of life are some of the anthropological attitudinal foundations that affect human spiritual health. Basing health on human nature, self-knowledge, perfectionism, awareness of human existential dimensions, and removing moral vices and adorning moral virtues from the tendency foundations and dignity, the succession of God, and trustworthiness from the value foundations affect human spiritual health.

The indicators of the secular approach to spiritual health are important issues and challenges that can affect the perception of the concept and how spiritual health affects the individual and social life of a person. secular approaches to spiritual health focus on human experiences and needs related to the meaning of life, values, ethics, and connection to self, others, and the world. religious approaches that emphasize religious teachings and beliefs, secular approaches offer a wide range of perspectives and methods to promote spiritual health. In this article, by examining different approaches to spiritual health, while presenting different definitions of this concept from the past to the present, we have examined and analyzed the indicators of the secular approach to spiritual health in three parts: cognitive, secular oriented behaviors, and secular spiritual peace. We have come to the conclusion that due to the serious popularization of the concept of spiritual health based on popular understanding and a secular approach (worldly, personal and not relying on institutional religions) in most cases, the definition of spirituality and its follower, spiritual health, in addition to the fact that it has different foundations; The direction of the functions and their consequences are also not acceptable or may not be acceptable. In this approach, self-centeredness and human-centeredness is the principle and God has no place among their teachings. The goal of these movements is individual transformation and all the efforts of mystics of the new age are aimed at creating a spiritual journey in human existence.

Breast cancer is the most common cancer diagnosed among women and the second leading cause of death in women after lung cancer. The present study was conducted with the aim of investigating the relationship between death anxiety and spiritual health and social support in women with breast cancer.

The research is descriptive and correlational. The study population included women with breast cancer referred to selected oncology centers in Tehran. The research sample consisted of 160 people who were randomly selected. The research tools included questionnaires related to demographic information, Templer's death anxiety (TDAS), Polotzin and Ellison's spiritual health (SWBS), and perceived social support (MSPSS). Data analysis was done using SPSS version 25 software.

The data showed that the average score of death anxiety in women with breast cancer was 7.89, the average score of spiritual health was 84.84, and social support was 64.97 and at a high level. Also, the data showed that there is an inverse and significant negative relationship between the level of death anxiety and spiritual health and between the level of death anxiety and social support in women with breast cancer.

Cancers that are related to female identity damage cause more anxiety in women. Therefore, the treatment staff, especially the nurses of the cancer department, the family of these patients and the surrounding people should keep this issue in mind in order to provide the necessary support to these patients.

In today's world, care and health in different dimensions for the elderly are important health goals. Considering the great importance of social and spiritual health and the existence of challenges in these topics, the present study aimed to determine the relationship between social and spiritual health in diabetic elderly in 2023.

The current research is cross-sectional (descriptive-analytical), and its statistical population involves all diabetic elderly people in Golestan province, Iran, in 2023. The samples included 199 elderly people who were selected based on the conditions of entry into the study and by multi-stage cluster random sampling method. The data collection tools in this study included questions related to demographic characteristics, Keyes's Social Well-Being Questionnaire (KSWBQ), and Paloutzian & Ellison's Spiritual Well-Being Questionnaire (SWBS). After explaining the objectives of the study and how to complete the questionnaire to the research units and assuring them regarding the confidentiality of the answers, the researcher, after obtaining written consent, asked the participants to complete the questionnaires. Finally, the data were collected from the completed questionnaires and analyzed using SPSS (version 26) software. A significant level of less than 0.05 was considered.

The results indicated that 54.3% of the participants were females and 45.7% were males. Most (35.4%) were between 65 and 70 years old, and 89.9% were married. The majority of the participants were housewives (43.4%) and retired (41.2%). In addition, 45.2% were consuming more than five medications, and 63.5% had at least two chronic diseases. Moreover, analytical results indicated that the total social health score increased significantly with improved spiritual health under flourishing, solidarity, and social cohesion scales (P<0.05). With increasing age and a higher number of children (P<0.05), as well as a lower number of medications consumed (P<0.05), individuals with chronic diseases (P<0.05) and those reporting decreased self-perceived health (P<0.05) exhibited better spiritual health. Furthermore, individuals who use medications 1-2 times (P<0.05) and have a duration of illness between 1 and 5 years (P<0.05) demonstrate higher levels of social health.

The result of the present study revealed a relationship between spiritual health and some subscales of social health in diabetic elderly people, and each of these cases is related to medical, clinical, and demographic characteristics.

Job burnout has a high prevalence among nurses, which reduces nurses' compassion, increases medical errors, and ethical distress. Spiritual health has a positive impact on different aspects of people's jobs and lives, too.

Methods & Materials: 

The current research was a semi-experimental type that was conducted on all nurses working in the teaching-therapeutic hospital of Lamard city (2019) who were suffering from moderate to high levels of burnout. The samples were randomly selected and assigned to two control (20 people) and intervention (20 people) groups. The tool for gathering information was questionnaires, which contained personal characteristics and job burnout of Maslach health workers. Questionnaires were completed before and immediately after the intervention. The intervention included seven training sessions in the field of spiritual health. The collected data were analyzed with SPPS 21 software. In order to compare the job burnout dimensions of the two groups before and after the intervention, independent T-test or Mann-Whitney was used, and paired T-test or Wilcoxon was used to compare before and after each group.

In various nursing texts, the design of spiritual interventions has been emphasized to enhance the spiritual health of nurses and patients. Therefore, due to the lack of executive model for spiritual care in nurses, this study can provide an appropriate model for nursing researchers and managers to examine the impact of the spiritual health program on nurses' job burnout.

Nurses have a significant impact on the quality of healthcare. The development of ethical sensitivity creates the appropriate reaction and attitude for nurses so that they can take effective and ethical care of their patients by making ethical decisions. Considering the importance of nurses' spiritual health, this study was conducted with the aim of determining the relationship between spiritual health and moral sensitivity of nurses working in a psychiatric hospital in Iran.

It is a descriptive-correlation study. 60 nurses were included in the study by convenience sampling method. The research was conducted in Iran Psychiatric hospital (Tehran) in 2022. The data were collected through the demographic questionnaire, Lutzen moral sensitivity questionnaire and Han Korean moral sensitivity questionnaire. The analysis of the data occurred through SPSS version 21 software and descriptive and statistical tests. Significance level was determined to be less than 5% (P<0.05).

The findings of this study showed that the nurses had an average spiritual health of 4.81 ± 63.55 and average moral sensitivity of 14.27 ± 135.83. There was no statistically significant relationship between spiritual health and personal and occupational characteristics of nurses (P<0.05). Moral sensitivity of nurses had no significant relationship with any of the demographic variables except age (P=0.034). The results of two-by-two Scheffe test showed that the moral sensitivity of nurses aged 40 years and older was significantly higher than that of nurses aged 30 years and younger (P=0.046).

According to the results of the research, it is suggested that in future studies, the role of new methods education related to moral sensitivity by nurses to others and teaching professional ethics based on spirituality should be considered.

The need to address spirituality and the non-physical aspects of human beings is increasingly recognized and attended by healthcare providers and medical education institutes worldwide. Considering its importance and the emphasis of the Holy Qur'an and Islamic instructions and the Iranian Islamic civilization heritage, spiritual issues are expected to have a high priority to achieve a comprehensive and holistic approach to human life and health, so that it is reflected appropriately in the country's medical education. However, it seems that there are evident gaps in addressing the spiritual dimension of health in various parts of the Iranian medical education system, including in the curricula. This study aimed to investigate the situation of spiritual health in medical education programs to highlight the necessity of addressing spiritual health in medical education curricula.

To conduct this study, the curricula of 31 undergraduate programs including medicine, dentistry, and pharmacy, and 28 bachelor's programs in medical education were reviewed and analyzed concerning any mentions of spiritual health issues.

The study revealed that spiritual concepts are absent in about half of the curricula under study, while in many other fields, general references to these concepts can be seen only in the introductions of the field and especially in the statement of values and beliefs. A limited number of curricula contain a spiritual approach in other components of the curriculum as well, mainly in some relevant courses, but the tendency towards this approach is noticeable in the latest version of the curricula of nursing and general medicine. Furthermore, there is no course entitled spiritual health or with any other title dedicated to the relationship between religion and spirituality. Of course, 17 programs contain courses related to professional ethics, in which some references are made to religious and spiritual issues.

Regarding the necessity of training healthcare providers with a holistic approach, it seems that the curricula of medical education programs need a fundamental change to address the spiritual aspect of health appropriately. The perceived necessity of addressing spiritual health in medical education programs and the perceived gap in this regard confirms the necessity of revising the curricula as part of the road map to achieve the desired situation. It should be given proper attention by the medical education policymakers and authorities.