مجله پژوهش در دین و سلامت
سال هفتم شماره 1 (بهار 1400)

Sleeping is considered as one of the most important physiological processes in human being and many studies have been conducted on this complicated and vital phenomenon. Any disorder in sleeping including the time of sleeping and its duration causes many physical and psychological problem.

Spiritual management has been long considered as one of the indigenous management styles inspired from the Iranian civilization and of Islam. On the other hand, organizational performance and organizational innovation are also important organizational variables. Therefore, this study attempted to determine the relationship between spiritual management and organizational innovation and organizational performance of nurses.

The present study is applied in terms of purpose and descriptive-correlational in terms of method. The statistical population of the study consisted of all nurses in Khoy (n=500), Iran. In accordance with Morgan's table, 217 nurses were selected as the sample size using stratified sampling method. The instruments used for data collection included three questionnaires: Budagi Spiritual Management, Organizational Performance of Hersey and Gold Smith and Organizational Innovation of Wang and Ahmed. The validity of the questionnaires was approved by the relevant field experts. Reliability of the questionnaire was also examined using Cronbach's alpha and found to be 0.94, 0.89, and 0.89 respectively. Pearson correlation coefficient and multivariate regression were used for data analysis. In this study, all ethical considerations were observed and no conflict of interest was reported by the author.

The relationship between structural (r=0.175, P=0.007) and behavioral (r=0.606, P=0.001) dimensions of spiritual management and organizational performance and between structural (r=0.455 and P=0.001), behavioral (r=0.628, P=0.001) and contextual (r=0.297, P=0.001) dimensions of spiritual management and organizational innovation. There was also a significant relationship between spiritual management and organizational innovation (r=0.520, P=0.001) as well as spiritual management and organizational performance (r=0.228, P=0.001). Spiritual management could predict 27% of the variance in organizational innovation component (P=0.001) and 8% of the variance in organizational performance (P=0.001).

It can be concluded that paying attention to spiritual management in hospitals and medical centers can be of great importance in improving organizational performance as well as enhancing organizational innovation.

In recent years, interest in the study of spiritual well-being has increased and the identification of cognitive and emotional factors affecting it has become important. Post-formal theories regard dialectical thinking as a condition for empathy and spiritual well-being. Therefore, the main purpose of this study was to investigate the relationship of dialectical thinking and empathy with adults’ spiritual well-being.

This is a cross-sectional study with a descriptive-correlational design. The statistical population included all the individuals in the age range of 20-60 in Isfahan in 2017, out of whom 450 were selected by convenience sampling method and considering the fact that the purpose of the study was evolutionary comparison, they were divided into four age groups of 20-29, 30-39, 40-49, and 50-60. The measures used in this study included the Spiritual Well-Being Questionnaire, Social Paradigm Belief Inventory and the Interpersonal Reactivity Index. The data were analyzed using multiple regression and analysis of variance. In this study, all ethical considerations were observed and no conflict of interest was reported by the authors.

The findings showed that there was a positive relationship between dialectical thinking and empathy with spiritual well-being. Dialectical thinking plays a more important role in predicting spiritual well-being than empathy and level of religiosity. The results of analysis of variance indicated that age and religiosity levels have significant differences in spiritual well-being.

Dialectical thinking and empathy, along with religiosity, play an important role in improving our relationship with God and others or spiritual well-being. As the level of religiosity increases, spiritual well-being increases. Adulthood is the time when spiritual growth is completed.

Lifestyle is the hallmark of any society's cultural and social identity. Islam and its concepts and doctrines constitute the best lifestyle. Although Islamic lifestyle produces health in different aspects, health or lack thereof can also be a facilitator of or obstacle to the realization of Islamic lifestyle. Therefore, the present study was conducted to investigate the views of Hamadan University of Medical Sciences professors regarding health and its role in the realization of Islamic lifestyle.

This qualitative study was conducted using content analysis approach. Data were collected through in-depth semi-structured interviews with 11 professors of Hamadan University of Medical Sciences selected through purposeful sampling with maximum variation in age and faculty status (Sciences). All the interviews were transcribed and finally analyzed using the conventional content analysis. The robustness and accuracy of the data were confirmed by the researchers and the researchers. In this study, all ethical considerations were observed and no conflict of interest was reported by the authors.

Data analysis led to the extraction of the main concepts including the poor effect of physical health on the realization of Islamic lifestyle (with sub-themes of various definitions of physical health and the contradictory effects of physical health), the positive impact of mental health on the realization of Islamic lifestyle (with sub-themes of the strong relationship with mental health and the direct impact of mental health on the realization of the Islamic lifestyle), the mutual relationship between social health and the realization of Islamic lifestyle (with sub-themes of different definitions of social health, the two-way impact of social health, and governmental supervision and control over the dimension of social health) and the exponential impact of spiritual health on the realization of the Islamic way of life (with sub-themes of impossibility of the Islamic lifestyle without spiritual health), respectively.

Based on the findings, mental health is more important than physicla health and mental illnesses are more serious than physical ones. Therefore, mental and spiritual health can well explain the realization of the Islamic lifestyle, although there is also a need to eliminate physical ailments to help individuals achieve a better Islamic lifestyle.

Spirituality is a factor that can be the basis for a person's beliefs and mentality, and can affect one's health or illness by affecting the brain and nervous system, endocrine and immune systems. The present study was designed to investigate the spiritual health status and its relationship with physical health status of patients referring to comprehensive health centers in Tehran.

The research method was descriptive-analytical. The statistical population of the study consisted of the patients referring to health centers in East Tehran in 2019. 522 people filled in the Paloutzian Ellison Spiritual Health Questionnaire (20), which was used to collect data. Data were analyzed by Spearman correlation coefficient, Mann-Whitney test, Kruskal-Wallis test, and chi-square test. P<0.05 was considered statistically significant. In this study, all ethical considerations have been observed and no conflict of interest was reported by the authors.

Spiritual health showed a significant difference with the number of common cold per year (P=0.019). There was a significant difference between religious health score and chronic illness of participants (P=0.028). Follow-up testing revealed a difference in scores between the cardiovascular disease and hyperlipidemia groups and other groups.

Spiritual health can lead to physical health, and people who are evaluated to be at a high spiritual level are less likely to develop diseases. It is also caused by the brain's endocrine and nervous system affecting the body's immune system. The basis of the human mind and thought is its belief system, beliefs and culture.

The war usually has widespread individual, social, economic and cultural consequences that have a significant impact on physical and psychological problems. The purpose of this study was to determine the relationship of religiosity and resilience with the welfare of the wives of the war veterans in Karaj.

The research method was descriptive correlational. The statistical population consisted of 3750 veterans' wives in Karaj. The sample population consisted of 249 people who were selected according to Cochran formula by available sampling method. In this study, the research tools included Serajzadeh et al.’s religiosity questionnaire, Conor & Davidson’s resiliency questionnaire and Reef’s psychological well-being questionnaire. Data were analyzed using Pearson correlation test and stepwise multiple regression analysis. In this study, all ethical considerations were observed and no conflict of interest was reported by the authors.

Findings showed that there was a positive and significant relationship between religiosity components and psychological well-being at the level of 0/01. Also among the five components of resilience, there was a significant linear relationship only between the three components of spiritual influences, negative affect tolerance, and positive acceptance with psychological well-being. Individual competence and control variables did not play a role in explaining the psychological well-being of war veterans' wives.

Considering the fact that the variables of religiosity and resiliency are significant predictors of psychological well-being, it is possible to enhance the psychological well-being of devoted spouses by providing such capacities in educational situations.

In coronary heart disease, patients commonly experience decreased happiness and quality of life. The aim of this study was to investigate the effect of hope therapy with an Islamic approach in comparison with classical hope therapy on increasing happiness and quality of life of the patients with coronary heart disease.

The present study used a quasi-experimental pretest-posttest control group design. 60 patients with coronary heart disease in one of the hospitals in Qom, Iran, were selected by random sampling method. Data collection instruments included questionnaires of hope, happiness, and quality of life (SF-36). After collecting the pre-test data, the participants were divided into three peer groups, with intervention sessions performed in 8 90-minute sessions. The main experimental group received hope therapy with an Islamic approach, the second experimental group received classical hope, and the control group received a stress response package only. After that, the questionnaires were re-administered in all groups. Data were analyzed using Levin, Kolmogorov-Smirnov, and Covariance test. In this study, all ethical considerations were observed and no conflict of interest was reported by the authors.

The findings of the present study showed that Islamic and classical hope therapy significantly increased hope, quality of life and happiness in people with coronary heart disease. Also, the results indicated that the method of Islamic hope therapy is more effective in increasing the quality of life and happiness than classical hope therapy in patients with coronary heart disease.

Based on the findings, the use of Islamic hope therapy in patients with coronary heart disease is recommended. It is suggested that future studies implement Islamic hope therapy and evaluate its effectiveness in other chronic diseases.

Education and observance of the principles of professional ethics in the clinical fields of medicine are always considered as important. The purpose of this study was to determine the views of trainees, interns and clinical assistants on the importance of observing clinical professional ethics.

This is a descriptive cross-sectional study. The statistical population of the study included all trainees, interns, clinical assistants and clinical faculty members of Mazandaran University of Medical Sciences in 2017-18, out of whom (380 people) 320 were selected by available sampling method. The questions were identified in five areas: conscientiousness, respect for others, career excellence, honor and honesty, and altruism. T-test and ANOVA were used to analyze the quantitative data and chi-square test was used for analyzing the qualitative variables. In this study, all ethical considerations have been observed and no conflict of interest was reported by the authors.

320 participants took part in the present study (84%), out of whom 163 (50.9%) were female. Their mean age was 26.8±6.4. With regard to their frequency distribution, 128 (40%) were externs, 127 (39.7%) were interns, 51 (17.5%) were assistants and 9 (2.8%) were professors. 84.1% of the participants considered avoiding the use of derogatory sentences towards patients as an important option in clinical professional ethics. Men and women did not differ in their views on the importance of moral statements (P<0.844). The views of externs, interns, residents and professors on the importance of ethical codes were significantly different (P<0.035).

From the perspective of clinical participants, some items such as respect for patients were more important but were less important in the field of job excellence. Therefore, there is a need to strengthen internal motivation and emphasize the position of clinical professional ethics indicators in medical training programs for some insignificant reported items.

Anthropology is one of the two hidden assumptions underlying the perception of all theorists of reality. The developments in divine anthropology (Christian and Jewish) and philosophical anthropology (from Protagoras to Nietzsche) in the West gradually led to experimental anthropology with a materialistic and Darwinist basis. Its product was an incomplete cognition of human and then led to irreparable damages to human health, development and transcendence. In the works of Muslim scientists, although a transcendent image of man is presented, this image lacks objectivity and integrity and has functional weakness. The purpose of the present study is to find a theoretical framework for "structure of human being" and his/her excellence and to extract the components of this structure and their relations in order to objectify it and make it practically useful by modeling the analogy of the human anatomy or the materialistic dimension of human.

The research was done by qualitative content analysis of the Qur'an based on interpretations and other Islamic studies. The relevant verses were collected by library method and then the collected data were analyzed by inductive method. The authors reported no conflict of interests.

Accordingly, the four main layers of Sadr (Thorax), Shaqaf (Endocard), heart (Myocard), and Foad (Card) were extracted in the human existential structure, which are based on Fetrat, each includes certain levels of state, power, extremes, and ends that forming a total of 62 related components.

The heart and its layers and its components and the type of relationship between them were introduced as an integrated framework for the existential structure of human being based on the extracted categories from the Qur'an, which can guide humanization and community building and diagnosis and treatment of non-physical diseases.

Just as the human body needs to be kept healthy and in inflicted bu diseases, human soul also needs attentionwhen the body suffers from mental and moral diseases. In Imam Ali's point of view, preventing diseases is important for physical health, but more important than physical illness is the spiritual illness that travels painlessly and quietly. The purpose of this study is to investigate the therapeutic ethics of Imam Ali's statements based on Nahj al-Balagha.

This study is analytical/library-based and analyzes the key words like moral maladies, physical maladies, and spiritual maladies in Imam Ali's statements in Nahj al-Balagha, interpretations of Nahj al-Balagha, and narrative books related to Imam's words, like Tuhaf al-Uqul, Exalted aphorisms and Pearls of Speech, Uyoun Al-Hakam and Al-Mavaez. The authors have not reported any conflicts of interest.

The findings indicate that in Imam Ali's point of view, along with physical illnesses, moral and spiritual illnesses also make man ill and that this type of disease is even worse than physical illness; ethical models, the sense of the presence of the Righteous in life, and the use of divine revelations, revive the patient's sense of hope and optimism.

By examining Imam Ali's words in Nahj al-Balagha and other related narrative books, it found that human is a creature with both a material and immaterial nature and his perfection depends on spiritual development and acquisition of moral virtues. It was also found that in addition to physical illnesses, moral illnesses can also be treated and that Imam has been paying more attention to the moral dimension than the physical dimension, and most of his statements have been in line with the treatment of illnesses related to human's moral dimension.

Justice is one of the most interesting concepts in human history, and many residents have died and sacrificed their lives in the path to achieving this goal. Justice has many branches and one of the most important and pervasive ones is social justice. Social justice also has many indicators; health status of the people is one of the significant criteria for measuring it, in which various and different attitudes and theories have been proposed. The purpose of this article is to discuss justice in the health sector, with an emphasis on the thoughts of the Supreme Leader.

This study is a systematic review and search conducted using a descriptive method and by reviewing articles from scientific databases such as Scopus, World Health Organization (WHO) database, and Noormags. Also, the official websites of the Islamic Republic and the Office for the Preservation and Publication of Ayatollah Khamenei's Works were used to review strategic documents, constitutional and civil laws, communication policies and speeches of the Leader of the Islamic Republic of Iran during his 41 years of leadership, and his views on the issue of justice, social justice and the main indicators of justice in the field of health were analyzed and explained. The authors reported no conflict of interests.

According to the research findings, justice in the field of health and attention to public health, has played an important role in high-level documents, laws and budgeting in the Islamic Republic of Iran, and this issue has always been emphasized by the Supreme Leader.

Some of the theoretical and practical principles and indicators of the Supreme Leader in the area of health includes attention to high-level and strategic documents including the 20-year Vision Document and the general health policies. Another indicator is the emphasis on the Islamic approach and spirituality, which was evident in controlling the Corona pandemic. Another important indicator in the field of health is rationality because justice is one of the categories that, requires the development of indicators and the development of an operational plan besides the theoretical arrangements. A basic and preventive approach, attesting to the facts and promotion of health staff are other indicators.

Since the formation of human societies and civilization, achieving welfare has been one of the most important concerns of humans, and it affected their mental health and many of their thoughts, functions, rituals and culture. All rulers and leaders of human societies have claimed that one of their goals is to eradicate poverty or, at least, reduce its negative effects. Imams (pbuh) had recommendations for reducing poverty and its adverse effects. Although the text of Sahifah Sajjadiah is in the form of prayer, it addresses some of the bad effects of poverty and provides solutions for eliminating them. This shows the mental health of human has been very important to Imam Sajjad (pbuh). The present study tries to investigate and analyze these issues in an attempt to find the level of importance of and attention to different dimensions of mental and social health in individuals from the perspective of Imam Sajjad and to find the approaches to reducing the adverse effects of poverty in the recommendations presented by him.

This is an analytical library-based study that tries to extract and analyze the adverse effects of poverty and present individual solutions for reducing them drawing on and analyzing the prayers in Sahifah Sajjadiah and the related studies in the fields of psychology, social sciences, and economics. The author did not report any conflicts of interest.

From Imam Sajjad (AS) point of view, poverty puts mental health of individuals and society at risk, but there are ways to control the spread of economy and reduce these harms.

In Sahifah Sajjadiah, people's mental health is viewed from various perspectives and the solutions offered to get out of the unhealthy economy are mainly in the form of advices offered to individuals rather than to governments. This indicates that the abnormal situation caused by the unhealthy economics can be controlled by the individuals themselves.