مجله پژوهش در دین و سلامت
سال هشتم شماره 1 (بهار 1401)

The term ‘hope’ means wishes and expectations (1). Technically, it means believing in the positive outcome of events and conditions or affinity for obtaining the desired result in the future (2). The term ‘Salamah’ (meaning health) comes from Arabic and in its original sense it refers to a person who is immune to snake bite (3) or a strong tree that is immune to snake bite or a hard stone with no break or crack on it (4).

Addictive use of mobile phones has profoundly altered human thinking habits and has also affected people's behavioral and psychosocial adjustment. The present study aimed to examine the mediating role of spiritual health in the relationship between emotional intelligence and mobile phone addiction.

The method used in the present study is descriptive and correlational. The statistical population of the present study consisted of all the high school students in Ardabil public schools in the academic year of 2019. Out of them, a sample of 250 students was randomly selected by multi-stage cluster sampling, who answered the questionnaires on cell phone addiction, emotional intelligence, and spiritual health. Data were analyzed using descriptive statistics, Pearson correlation coefficient and structural relationship modeling. In this study, all ethical considerations were observed and no conflict of interest was reported by the authors.

The results of correlation coefficient showed that mobile phone addiction has a negative relationship with the total score of emotional intelligence and its components and with spiritual health. Spiritual health is also positively related to the overall score of emotional intelligence and the components of awareness and self-motivation. Model fit indices also confirmed the effect of emotional intelligence on mobile phone addiction mediated by spiritual health.

The findings reinforce the hypothesis that spiritual health can be a protective factor in adolescents and help them reduce the negative symptoms associated with Internet and smartphone use. The results of these findings can be used to prevent Internet-related psychological incompatibility and problematic use of smartphones in adolescents.

Although recent research has investigated the positive effects of manager humility on employees’ work-related outcomes, the role that manager humility can play in promoting employees’ positive psychological resources and emotions, such as empathy and gratitude, has been relatively neglected. The aim of this study was to investigate the effect of managers' humility on empathy, appreciation and ethical behaviors of nurses working in Besat Specialized and Super-specialty Educational and Medical Center in Hamadan.

The present study was descriptive survey-based. The statistical population included the nurses of Besat Specialized and Super-specialty Educational and Medical Center in Hamedan, consisting of 390 people. The sample size was 198 people, which was determined based on Morgan’s table using simple random sampling method. For collecting data, five questionnaires were used. Their validity was tested by convergent validity, while their reliability was confirmed by calculating Cronbach’s alpha and the proposed model was analyzed using structural equations modeling. In this study, all ethical considerations were observed and no conflict of interest was reported by the authors.

The results showed that all the relationships were significant; managers' humility predicted 81% of spirituality in the workplace, 52% of ethical behaviors, 48% of empathy and 29% of gratitude. Also, managers' humility predicts 76 percent of ethical behaviors, 49 percent of empathy, and 65 percent of gratitude through workplace spirituality.

The findings show that manager’s humility has important consequences for creating positive emotions and behaviors in the employees. The organizations with more integrity can create more desirable working environments to encourage the individuals to show positive feelings. In addition, they can make personal and organizational values and increase meaningfulness of work, which leads to increased perception of spirituality in the workplace.

Diabetes is one of the chronic diseases in which adherence to treatment plays a significant role in adherence to treatment and preventing its complications. The aim of this study was to compare the effectiveness of religion-based cognitive-behavioral therapy (RCBT) and resilience education in adherence to the treatment of patients with type 2 diabetes.

This is a quasi-experimental study with pre-test post-test control group design. Among type 2 diabetic patients referring to health service centers 45 were selected by targeted sampling method as the final sample, who were then randomly assigned to three groups of 15 including two experimental groups and one control group. One experimental group received 10 sessions of 60 minutes of RCBT and the other group received 9 sessions of 60 minutes of resilience training. Data were analyzed using univariate analysis of covariance and Tukey test. In this study, all ethical considerations were observed and no conflict of interest was reported by the authors.

The results showed a difference between the experimental and control groups in the post-test of adherence to treatment with pre-test control (P=0.001, F=22.5) at 95% confidence level (P<0.05). Also, there was no statistically significant difference between RCBT and resilience training groups (F=8.46, P=0.2) at 95% level (P<0.05) in this regard.

The results showed that RCBT and resilience training are both effective in increasing adherence to the treatment of diabetic patients, so both methods can be used as an adjunct in the treatment of diabetic patients to increase adherence to treatment.

Emotional abuse by the husband can cause emotional distress and wife hatred of the husband. Therefore, this study attempted to evaluate the effectiveness of spiritual-religious interventions on emotions, resentment and forgiveness in women with experience of emotional abuse by the spouse.

This is a cuasi experimental study with a pretest-posttest control group design. The statistical population consisted of all women with experience of emotional abuse in Bandar Abbas in 2019. The sample studied included 28 women selected through convenience sampling method, who were divided randomly into two groups-training and control. The experimental group received spiritual-religious interventions. For collection data Positive and Negative Affect Scale (PANAS), The Aggression Questionnaire (AQ) and Positive Psychological States Questionnaire (PPSQ) were used. In this study, all ethical considerations were observed and no conflict of interest was reported by the authors.

The results showed that spiritual-religious interventions have a significant effect on the improvement of positive emotions (F=29.43, P<0.05), negative emotions (F=4.84, P<0.05), resentment (F=12.57, P<0.05) and forgiveness (F=51.66, P<0.05) in women with the experience of emotional abuse by the spouse.

According to the findings, spiritual-religious interventions can be used as an effective therapeutic and educational method to improve emotions, resentment and forgiveness in women with experience of emotional abuse by the spouse.

Academic achievement is a behavioral consequence of great importance to students and is considered as an important indicator for evaluating educational systems and identifying the factors affecting it. Therefore, the present study was conducted to determine the relationship of spiritual intelligence and academic conscience with academic performance and to determine the mediating role of academic hardiness in ninth grade students in Zanjan, Iran.

The present study was a descriptive correlational study. The statistical population included all ninth grade male students in the second district of Zanjan in the academic year of 2018-2019. The sample size based on Morgan’s table was determined to be 317 people and the participants were selected by multi-stage cluster sampling. Data were collected using McIlroy and Banting Academic Conscience Questionnaire, Benishak et al.’s Spiritual Hardiness Questionnaire (SISRI) and King’s Spiritual Intelligence Questionnaire Also, the total average of the students was used to assess academic performance. Pearson correlation test and stepwise regression test were used to analyze the data and Baron and Kenny method was used to determine the mediating role. In this study, all ethical considerations were observed and no conflict of interest was reported by the authors.

There was a significant and positive relationship between academic conscience and academic achievement (P<0.05). There was a positive and significant relationship between academic hardiness and students' academic achievement (P<0.05). The relationship between spiritual intelligence and academic achievement was also significant (P<0.05). Also, according to the stages of determining the mediating role of Baron and Kenny, academic hardiness played a mediating role in the relationship between academic conscience and academic achievement. But this role was not approved for Spiritual Intelligence. Overall, the results of multi-stage regression showed that educational conscience and spiritual intelligence can explain 15% of the variance in academic achievement.

Spiritual intelligence was one of the factors affecting students 'academic achievement and academic conscience, by affecting academic hardiness can lead to students' academic achievement.

In the 21st century, new perspectives emerged on the moral aspects of teachers in schools, and the role that virtue plays in fostering constructive emotions and interactions has highlighted the growing importance of virtue in improving psychological well-being. The aim of this study was to explain the mediating role of spiritual intelligence in the relationship between organizational virtue (as an Islamic religious variable) and psychological well-being among primary school teachers in Ardabil.

The research method is descriptive correlational based on structural equation modeling. The statistical population of this study included all primary school teachers in Ardabil (no=3850), out of whom 350 were selected as the statistical sample of the research based on Cochran's formula and using multi-stage random cluster sampling method to collect data. Standard questionnaires of psychological well-being, organizational virtue, and spiritual intelligence were used to collect data. Also, structural equation modeling was used to analyze the data. In this study, all the ethical considerations were observed and the authors reported no conflict of interest.

The results of the correlation coefficient showed a significant correlation between the variables of organizational virtue, spiritual intelligence and psychological well-being in a positive direction. The results also showed that organizational virtue has a positive and significant direct effect on psychological well-being (0.27). Organizational virtue has a positive and significant direct effect on spiritual intelligence (0.84). Spiritual intelligence has a positive and significant effect on psychological well-being (0.68). In addition, organizational virtue has a positive and significant indirect effect on psychological well-being (9.74) through spiritual intelligence.

The higher the teachers 'spiritual intelligence and vigilance in the organization, the higher the psychological well-being and job satisfaction. Therefore, virtue as an Islamic moral variable in the organization can affect the teachers' spiritual intelligence and psychological well-being.

The concept of wisdom in religious and philosophical texts has a long history. Today, the significance of parenting styles and its effect on the upbringing and future of children is obvious to everyone. Since Imam Ali (AS) is considered as the symbol of wisdom and history proves his competent parenting, undoubtedly evaluating his valuable works can provide deep approaches in the field of wisdom and creativity. This study aimed to evaluate the effectiveness of wise parenting package based on the teachings of Imam Ali (AS) on parental wisdom and creativity of preschool children.

This study was quasi-experimental with pre-test, post-test, control group design. The research population included the parents of preschool female students in the academic year 2017-2018 in Isfahan. Based on the inclusion criteria, 30 subjects were randomly divided into experimental group (trained by wise parenting in 12 sessions) and control group (without intervention). In this study, the Torrance Test of Creative Thinking Visual Test and Three-Dimensional Wisdom Scale (3D-WS) were used. The results of post-test data were analyzed by MANCOVA test. In this study, all the ethical considerations were observed and the authors reported no conflict of interests.

The findings indicated that parental wisdom with its three subscales (cognitive, reflective, and emotional), as well as the scores related to creativity in the subscales of expansion, fluidity, and flexibility were significantly different compared to the control group while the innovation subscale showed no significant difference with the control group.

Based on the findings, teaching the wise parenting package based on the teachings of Imam Ali (AS) was effective in parental wisdom and creativity of preschool female students.

Nursing theorists have defined nursing knowledge within the framework of the governing philosophies. Nursing theories belonging to the modernist era were developed based on the principles of modernist philosophy. With criticisms about the negative consequences of modernism, nursing scientists decided to move from modernism to postmodernism and the care paradigm that originated from postmodernism. Expression of excessive criticism about the foundations of postmodernism shed doubt on the effectiveness of the care paradigm. The aim of this study was to investigate the consequences of the biomedical and care paradigm on nursing and provide an alternative and monotheistic paradigm.

The present study is library-based. The books and articles related to the most important nursing philosophies and paradigms in the time range of 1950 to 2020 were searched on the national and international databases and examined using a descriptive analytical approach. The authors reported no conflict of interests.

One-dimensional view of and attention only to objective signs are among the criticisms of modernism and the biomedical paradigm, also, the lack of a solid standard of good or bad, the violation of the law of the community of contradictions by stating the acceptance of some truths in the world and the denial of general rules are among the criticisms of postmodernism and the care paradigm. The Islamic paradigm, while having the strengths of the last two paradigms, does not have their weaknesses.

Given the need to present a nursing paradigm based on the prevailing philosophy of any society, the Islamic paradigm is proposed as a way out of the challenges created by the current paradigm in nursing.

Spiritual health is a branch of health that can be considered as inclusive of all dimensions of health, so that by achieving spiritual perfection, other dimensions of health will be achieved. Spiritual health is a state of having and enjoying a sense of acceptance, connection to a superior power, and taking the path in line with the will of that power and integrity in the whole being, based on the path determined by the higher power (God). Therefore, in this research, we decided to reexamine and study the different effects of spiritual health on human health to provide the ground for further future studies.

This research is a descriptive library-based method. For collecting data the keywords of spiritual health, spirituality, spiritual health-human health, and spirituality-human health and their English equivalents were searched in the time range of 2010-2020 on the databases of Google Scholar, Noormagz, SID, Scopus, Pabomed and Megairan. In this period, more than 150 sources were reviewed. Data related to research questions, which mainly included correlational studies and those examining the effectiveness of various aspects of spiritual health on human health, were examined. The authors reported to conflict of interests.

After reviewing the selected documents, , it was found that most of the studies have been focused on the effect of spiritual health on general health, mental health, the course of the diseases, quality of life, and improvement of social functions and the relationship between them.

Analysis of the content of selected articles showed that spiritual can be stated that that the promotion of spiritual health in people spiritual health is effective in general health, improving the course of diseases, mental health, can be effective. There is a need to develop appropriate measures for assessing spiritual health based on different cultures and age groups and turn spiritual health into one of the widely used scientific fields.

Due to the existence of psychological and behavioral disorders in societies, psychologists have resorted to various therapies to solve these problems; one of these therapies is monotheistic integrated therapy in which a person achieves a personality that can correct their abnormal behavior and prevent the recurrence of this behavior. In this review article, we examine the characteristics of this God-centered personality that is developed by the therapy in individuals, in psychological and religious texts.

This research is based on descriptive and qualitative research and is a documentary based on library resources. The information collected was from books on hadith, psychology, and the Qur'an, as well as Qur'anic, hadith, and commentary software, which was analyzed by content analysis of the texts. The authors did not report any conflict of interest.

The findings indicate that this treatment was stated in the Qur'an 1400 years ago and the way to deal with mental problems is to achieve a monotheistic personality, in which the individual obtains complete mental peace by putting God at the center of life and can also solve his/her psychological and behavioral problems.

The results show that people who have a God-centered personality, in addition to being balanced, seek excellence and strive with pure intention for closeness to God and have a correct understanding of various matters and an adaptive behavior in dealing with the environment. In fact, the more prominent the role played by religion in people's lives, the fewer physical and psychological problems and social ills will be.

Knowledge of sexual behavior has been developed to provide a behavioral pattern for human sexual relationship to control sexual behavior and make it purposeful. Accordingly, this knowledge examines the behavioral norms in sexual behavior. One of the important issues in this regard is the desirable amount of sex. In this respect, some studies have been conducted from different medical and psychological perspectives, but the ethical borderlines of a good relationship have not been examined from the perspective of Islam. The present study attempts to reexamine the ethical criteria related to the normal amount of sex with an emphasis on the principles of sexual behavior in Islam.

The present study is library-based analytical, conducted based on Islamic sources (Quranic verses and narrations from Imams and the Prophet). Considering the fact that the present study relies on the Quranic verses and narrations, a large number of original and old sources were examined, but in analyzing and classifying the collected information, the contemporary views as well as the method of interpreting the religious texts were considered. The authors reported no conflict of interests.

From the written documents and their analysis, four classes of narrations were found in relation to the topic under investigation. Based on their analysis, a number of ethical principles and codes were obtained and, then, the ethical borderlines for sexual relationship were explained.

Based on the ethical codes presented, a desirable sexual-emotional relationship between the partners is to be controlled by an ethical framework. Paying attention to the ethical borderlines of this relationship not only makes it a noble and virtuous practice, but helps to stabilize the family and the sexual relationship.