فصلنامه فرهنگ در دانشگاه اسلامی
سال یازدهم شماره 4 (پیاپی 41، زمستان 1400)

The aim of this study was to understand the factors related to increasing and decreasing tendebcy of University student s to religiosity.

This study was done by qualitative phenomenological method. The participants were 105 well-informed individuals in four four groups consisting of students (75 people), faculty members (nine people), cultural directors (nine people), and clerics (12 people) who were selected through criterion-referenced purposive sampling. Data were collected through semi-structured interviews and analyzed using Colaizzi's method.

 Regarding the factors related to the tendency toward religiosity, data analysis led to the identification of 49 sub-themes and 29 themes. "Living and upbringing in religious families", "existence of religiosity role models in society and access to them", "religious honesty and sincerity in the activities of officials and individuals in society", "teaching methods of teachers of religious courses", "human's intrinsic and innate tendency toward religiosity", "achieving accurate religious accomplishments and their capacities in life", and "strengthening religious thinking and the quality of epistemological foundations" were the themes that at least three clusters of the sample group mentioned as factors related to students' tendency toward religiosity. Regarding the factors related to decreasing tendency toward religiosity, data analysis led to the identification of 87 sub-themes and 60 themes. "Misbehavior of so-called religious individuals", "misconduct in propagating and teaching religion", "factors related to teaching general courses", "students' cognitive and psychological characteristics", "social and economic factors", and "factors related to social networks and media" were the themes that at least three clusters of the sample group mentioned as factors related to students' decreasing tendency toward religiosity.

For the religious education of students, it is necessary to consider these factors in policymaking, and in order to promote the religiosity of students, it is recommended that the cultural institutions of the universities develop specific educational protocols based on the effective factors mentioned.

The aim of this study is to explain the relationship between acceptance of religious culture and tolerance of students' social hardships.

In this research, which was conducted quantitatively, the statistical population of the study included all theology students in Tehran province in the academic year 1399-400, numbering 537 people. The statistical sample size was determined based on Cochran's formula, 224 people and were selected by simple random sampling. This study was a correlational study and was conducted as a survey. The research instrument included two questionnaires made by a researcher on religion with 20 items and tolerance of social adversity with 16 items and a range of five Likert options. Their face and content validity was confirmed by 10 experts in this field. The reliability of both questionnaires was calculated through Cronbach's alpha coefficient of 0.92 and 0.87, respectively. Spearman correlation test and multivariate regression were used to analyze the data.

The results of the survey indicate a significant relationship between the independent variable of religion with each of its components (certainty, righteousness, fulfillment of covenant, forsaking sin and fidelity) and the dependent variable of tolerance of social adversity with its components (patience, piety, existence and reliance). The results also showed that students' religiosity can predict 0.66 of their tolerance of social adversity.

Strengthening religious culture among student-teachers has a significant role in their exposure to social adversity. This important factor, which can be achieved through educational texts, plays an important role in educating the future makers of Islamic Iran.

 Researchers in the field of death, especially death awareness and death anxiety, should use tools that have sufficient validity and reliability to be able to provide more accurate and reliable results. Therefore, the aim of the present study was to investigate the psychometric properties of the translated Death Awareness Scale by Ryan (1977).

The present study was a methodological research with a descriptive design. The statistical population of the present study included all students of the Islamic Azad University of Ilam in the academic year 1399-1400, in which 163 students were selected as sample members by available sampling method. Research instruments included Ryan (1977) Self-Death Awareness and Templer Death Anxiety Scale (1970), expert opinions and evaluation form.

The results of qualitative and quantitative face validity, content validity and criterion validity of simultaneous type and reliability for knowledge death scale were desirable and appropriate. There was also a significant negative and inverse correlation between death consciousness and death anxiety (r = -0 / 866). The reliability of the Knowledge Death Scale with Cronbach's alpha method was 0.92.

The translated form of Ryan Self-Death Awareness of 19 questions (1977) has good validity and reliability and is suitable for conducting research in Iran.

From a positive psychology perspective, mental health includes an individual's ability to enjoy life, balance activities, and strive for psychological resilience. In Islamic psychology, mental health is achieved through the belief in a superior force that supports human beings in life. The aim of this study was to investigate the effect of Namaz on students' mental health mediated by spiritual intelligence.

The research was applied in terms of purpose and descriptive-correlational in nature. The statistical population of the study was the students of Islamic Azad University and Morgan table was used to determine the sample size. Data collection tool was a questionnaire and data analysis was performed using Lisrel software.

The results showed that prayer has a positive and significant effect on mental health (0.79) and spiritual intelligence mediates the relationship between Namaz and mental health to a small extent (0.02).

Based on the findings, Namaz has a significant effect on improving the mental health of students and this is not much affected by their level of spiritual intelligence. In fact, Namaz improves the mental health of students with any degree of spiritual intelligence. Accordingly, considering the effective role of the university in educating students, emphasizing the positive effects of Namaz can lead to fundamental changes in improving the mental health of human capital.

The aim of this study is to predict social media addiction based on the five-factor personality of Zuckerman- Kuhlman alternative and meta-diagnostic factors (perfectionism and emotional dysregulation).

The research method was quantitative and correlational. The statistical population of this study was all students studying at the Islamic Azad University, North Tehran Branch in the academic year 1399-400, 32,000 according to the university's public relations report, of which 385 were using the Cochran's formula and sampling method. The selected individuals answered the following questionnaires: Khajeh Ahmadi and colleagues (2016) Virtual Social Network Addiction Questionnaire, Zuckerman- Kuhlman (2002) Factor Personality Questionnaire, Hewitt-Felt- Multidimensional Perfectionism-Scale (1991) and Gratez and Romer's Difficulties in Emotional Regulation Scale (2004).

The collected data were analyzed using Pearson correlation coefficient and multivariate regression analysis.

There is a significant relationship between Zuckerman- Kuhlman five personality factors and meta-diagnostic factors (perfectionism and emotional dysregulation) with social media addiction. The results of multiple regression analysis also revealed that 57.4% of the variance of social media addiction is explained by the five-factor personality of Zuckerman- Kuhlman and meta-diagnostic factors (perfectionism and emotional dysregulation). The findings of this study show that the five-factor personality of Zuckerman- Kuhlman alternatives and meta-diagnostic factors (perfectionism and emotional dysregulation) play an important role in predicting students' addiction to social networks.

Media literacy and social ethics are two important issues in the current era. Given the importance of these two categories, the

of this study is to assess the impact of media literacy and its components on social ethics of users.

This is a descriptive-correlational research of applied type. The statistical population is Master students of Islamic Azad University of South Tehran Branch. Data collection tool is two standard questionnaires. Structural equation modeling under Smart Pls software was used to analyze the data.

The results indicate that the variable of media literacy and its indicators have a positive and significant effect on social ethics. The obtained coefficient of determination shows that 92.5% of the variance of social ethics variable is explained by media literacy. All model fit indices indicate the optimal fit of the research model.

According to the results of this study, people with media literacy are less exposed to the harms of social ethics in using cyberspace.

the present survey is formed with the aim of achieving the concept of “social capital” in Emam Mosa Sadr’s system of philosophy; in this regard, his works which are regarded as the achievement of theological leadership coexistence in a community made up of different religions and cults are studied.

In the present study, “library method”, “documentary method” and “content analysis method of descriptive- analytic type” are used for gathering information, referring to data and analyzing the matters; respectively.

according to Emam Mosa Sadr's thought, network concept, unlike the classic theories, is not only based on the human relationships, but also is made up of whole creation with its all obvious and hidden layers and aspects.

Sadr regards the creation as an extensive social network that being in accordance with it, benefits human by potential and de facto sources which are the achievements of the social capital of this enormous social network.