مجله پژوهش در دین و سلامت
سال نهم شماره 2 (تابستان 1402)

Sometimes, interdisciplinary subjects in the Quran and empirical sciences with a history of one thousand years are referred to as scientific interpretations or commentaries (1). This form of interpretation of the Quran is at the center of a triangle with the angles of interpretation, Quran’s scientific miracle, and empirical sciences and is influenced by these three. Scientific interpretation of the Quran in the context of history has been approved and criticized by the commentators of the Quran. Some consider scientific interpretation as a philosophical one while in the medical discussions, medical issues are considered as opposed to the rational sciences like Philosophy and sometimes a scientific interpretation is defined in such a way that does not include all these forms or kinds of methods. However, it seems that a general definition of the scientific interpretation of the Quranic verses includes ‘extracting sciences from the Quran’, ‘imposing scientific findings on the Quran’ and ‘using science for better understanding of the Quranic verses’ (2).

Spiritual vitality is a variable that, despite its great importance, has received low attention as a separate subject. Spiritual vitality is necessary for life and a motivating factor for human beings to achieve mental health and closeness to God. At the same time, the family factor, particularly parental popularity has a significant relationship with mental well-being and, reducing socio-psychological injuries. Therefore, this research was conducted with the aim of investigating the predictive role of parental popularity and spiritual vitality in the feeling of self-worth in adolescents with visual impairment parents.

The current research was descriptive correlational. The statistical population of the study included all adolescents with blind parents under the supported of the Welfare Organization in 31 provinces of Iran in 2022. 240 adolescents were selected by purposive sampling method. The participants were asked to complete the SES (by Rosenberg), the SVS (by Afrooz) and the PPS (by Afrooz and Asadi) questionnaires. Pearson correlation coefficient and hierarchical multiple regression analysis were used to analyze the data. In the present study, all the ethical considerations were observed and the authors reported no conflict of interests.

The results showed a positive and significant correlation between spiritual vitality and feeling of self-worth (r=0.63 and P<0.011), and parents' popularity (r=0.52 and P>0.017) was positively and significantly correlated with feeling of self-worth. Regression analysis showed that spiritual vitality can explain 20% of the variance in the sense of self-worth; Spiritual vitality and parents' popularity together could explain 28% of the variance of self-worth; and the popularity of parents independently of spiritual vitality was able to explain 7% of this variance. Two factors of mother's and father's popularity were also able to predict 8% of the variance in self-worth feeling. Among the variables related to mother and father's popularity, mother's popularity was the strongest predictor with beta coefficient of (β=0.26).

Given that parents 'popularity and spiritual vitality explain a high degree of variability in self-worth, it is important to pay attention to these factors in improving adolescents’ sense of self-worth, and take them into account in community health promotion programs.

Given that the variable of the image of God is related to many psychological components and is a complex variable, the present study set to investigate the effect of meaning therapy on the quality of development of the image of God with respect to individualistic variables among patients undergoing cardiac surgery.

A sample of 60 patients was randomly selected; the study was performed using a three-part demographic questionnaire, Lawrence’s God Image Scale (Lawrence Scale Reconstruction) and the Granqvist family religious status questionnaire (30 in the experimental group and 30 in the control group). The collected data were analyzed using Pearson correlation coefficient, Spearman, t-test, Mann Whitney, analysis of variance and Kruskal Wallis. In the present study, all ethical considerations were observed and the authors reported no conflict of interests.

The results showed no significant relationship between the variables of age, gender, marital status, and level of education with the total score related to the image of God (P<0.05) in the intervention and control groups. The findings also showed that the perception of God had a significant relationship with the religiosity level of the family (P= 0.0001).

Although the image of God is a complex variable related to many psychological components and has a significant relationship with the religiosity status of the family, but it has no significant relationship with age, gender, marital status and level of education. The results showed that other components are effective in the quality of development of the image of God, which requires more extensive and in-depth studies.

Spiritual health of most patients and their families is compromised when cancer is diagnosed. The aim of this study was to compare spiritual health in mothers with a child suffering from cancer and other chronic diseases.

This study was performed on 250 mothers of children with cancer and other chronic diseases referring to Shahid Sadoughi Hospital in Yazd in 2020. Data were gathered by demographic and Palutzian-Elison’s spiritual health questionnaires. Descriptive statistics and inferential tests (t-test, chi-square) were used for data analysis. Significance level was considered to be less than 0.05. In the present study, all the ethical considerations were observed and the authors reported no conflict of interests.

The spiritual health of mothers in the two groups was moderate. The mean spiritual health of mothers of children admitted to the pediatric ward (91.24±13.13) was higher than the mothers of children admitted to the oncology ward (85.84±12.67). The difference between them was significant (P=0.001). Also, a statistically significant difference was observed between the spiritual health of mothers of children aged12 years and older (with the mean of 97.00±11.86) based on the age of the child in the group of children admitted to the oncology ward based on the one-way ANOVA results (P=0.022).

Based on the findings, the spiritual health of mothers in the oncology ward was lower than the mothers of children with other chronic diseases in the pediatric ward. This finding highlights the need for necessary intervention to promote and improve the spiritual health of mothers in the oncology wards.

Emotional maturity refers to an individual’s developed ability to connect with others based on divine foundations, which is also a requirement for creating appropriate relationships with one’s partner. If the partners are not mature in this respect, they will face problems in their relationship. Considering the high emphasis on the use of models and instruments based on culture for training the couples and resolving their marital relationships and dissatisfaction, the purpose of the present study was to design and validate the scale for measuring emotional maturity based on Quranic sources and narration.

This is a quantitative-qualitative study with a mixed methods design. The statistical population of the study consisted of married men and women in Isfahan, out of whom 300 (150 women and 150 men) were selected by accessible sampling method and completed the Scale of Islamic Marital Emotional Maturity. The validity of the Scale was assessed by evaluating the content validity, face validity and also the concurrent criterion validity using exploratory and confirmatory factor analysis and Pearson correlation. Cronbach's alpha was used to determine the reliability of the scale. In this study, all ethical considerations were observed and the authors did not report any conflict of interests.

The findings showed that the face and content validity of the Marital Emotional Maturity Scale based on Quranic sources and narration is acceptable. The results of exploratory and confirmatory factor analysis confirmed 8 factors including benevolence, honor, reformation, responsibility, compassion, consultation, empathy and companionship, and a final number of 51 questions was determined. Concurrent criterion validity of the scale was also confirmed. Findings of the study indicate that this scale has appropriate validity and can be used to assess Islamic marital emotional maturity. The Cronbach's alpha index also indicates the high reliability of the scale.

According to the results of validity and reliability analyses, it can be stated that this scale is a reliable and valid tool for assessing marital emotional maturity based on Quranic and narration sources and can be implemented and applied to Iranian couples.

Marital satisfaction is one of the most important factors in the development and achievement of life goals and is influenced by various factors. The aim of the present study was to determine the relationship of religious beliefs and communication skills with marital satisfaction among married school teachers in Tabriz.

This study was descriptive-correlational. The statistical population of this study included married teachers of schools in District 1 of Tabriz, out of whom a total of 336 teachers (192 females, 144 males) were selected as the sample by stratified random sampling. Glock and Stark’s questionnaire, and Barton’s Communication Skills, and Enrich’s Marital Satisfaction questionnaires were used to collect data. Data analysis was performed using Pearson correlation test and multiple regression analysis. In the present study, all ethical considerations were observed and the authors reported no conflict of interests.

The results of analysis showed a significant positive relationship between religious beliefs and communication skills with marital satisfaction; religious beliefs (0.399) and communication skills (0.207) were good predictors of marital satisfaction.

Considering the important role of religious beliefs and communication skills in predicting marital satisfaction, the rate of marital satisfaction of couples can be increased by promoting them.

Adolescents and young people are more exposed to various forms of Western cultural aggression than any other class, and many of the following concepts of cultural aggression, such as sexual freedom, are due to people’s unawareness of their negative consequences. Therefore, explaining the negative consequences of sexual freedom, the attitude and views of Iranian society, especially the youth, towards this reprehensible phenomenon may change and provide the necessary basis for confronting absolute sexual freedoms. The present study aimed to provide a model to explain the negative consequences of promoting Western sexual freedom thinking in the country.

The method used in the present study is qualitative meta-combination in which, by searching for the related keywords, previous studies on the consequences of sexual freedom were found. Then, the identified indicators were coded in different articles and by categorizing the codes, the main themes were identified. Using the meta-combined approach, a conceptual model including three main dimensions, 5 themes and 37 codes were obtained. The three main dimensions identified included individual, familial, and socio-cultural consequences. In the present study, all the ethical considerations were observed and the authors reported no conflict of interests.

In addition, the ranking of factors showed that socio-cultural outcomes are more important and family and individual outcomes are in next in rank, respectively. Also, the calculation of Kappa Cohen coefficient, Holstie coefficient, P-Scott coefficient and Kerpindroff alpha coefficient showed that the model obtained in this research has an acceptable level of validity.

The goal of Western governments in promoting the idea of sexual freedom in Islamic countries is to influence cultural beliefs and social behaviors and norms. By promoting the thought of sexual freedom, the necessary ground and platform for the penetration and institutionalization of other western norms in the society is also provided in such a way that sexual freedom can be considered as a gateway for the entry of other western values which are often in complete conflict with Islamic culture and thought.

Quality of work life plays an important role in employees' behavior and skills and affects their reactions. The aim of this study was to investigate the role of spiritual well-being and health literacy in the quality of life of the staff of Isfahan University of Medical Sciences.

This research is applied in terms of purpose and descriptive and correlational in terms of method. The statistical population of this study included the staff of Isfahan University of Medical Sciences, who were 150 at the time of the study. The sampling method in this study was simple random sampling and the sample size was estimated to be 108 people using Krejcie and Morgan’s table. 120 questionnaires were distributed among the statistical population, of which 108 questionnaires were completed. Measurement tools used included standard questionnaires of spiritual well-being of Palutzin and Ellison, health literacy of Montazeri et al. and quality of life of employees by Walton. Structural equations were used to test the hypotheses. In the present study, all ethical considerations were observed and the authors reported no conflict of interests.

Research findings showed that spiritual well-being with a path coefficient of 0.171 and health literacy with a path coefficient of 0.84 have a significant effect on employees' quality of life.

Managers of medical universities and health-related organizations in this difficult time of Corona pandemic should strive to promote a healthy environment for their human resources by promoting health literacy in staff and society.

Social trust is considered as one of the key elements in achieving sustainable and comprehensive development in societies. Several factors can be involved in the realization of this concept. The aim of this study was to determine the moderating role of gender in the relationship between religiosity and social trust in students.

This is a descriptive-correlational study. Participants included students of Payame Noor University of Semnan Province, out of whom 384 (200 females and 184 males) were selected using relative stratified random sampling. Data were collected using the Religiosity Measure Questionnaire (Glock & Stark) and Social Trust Questionnaire (Alizadeh Aghdam and Mohammadi). Pearson correlation coefficient and multiple regression analysis test were used to analyze the data. In the present study, all the ethical considerations were observed and the authors reported no conflict of interests.

The mean (and SD) scores related to students' religiosity and social trust were 199.61 (±12.12) and 119.39 (±10.71), respectively. According to Pearson correlation coefficient, the relationship between the total score of religiosity and its dimensions with social trust in students was statistically positive and significant (P<0.001 & R=0.597). The average dimensions of religiosity and social trust in female students were significantly higher than those of male students. The results showed that religiosity and each of its dimensions including rituals, beliefs, emotions and consequences among students positively and significantly predicted social trust. The moderating role of gender in the relationship between religiosity and social trust in participants was also confirmed; this means that the effect of religiosity on students' social trust was different in the two groups of girls and boys.

According to the research findings, social trust in students is most affected by the ritual component of the variable religiosity. These findings confirm the implications of functionalist theories about the positive effect of religiosity on social health.

In light of recent technological advancements in the field of medical sciences, doctors, and scientists, drawing on the available instruments and various studies that have been conducted, have now focused their efforts on directing this field toward creating new opportunities for improving human health and promoting life quality. Using stem cells found in umbilical cord blood to treat many diseases is a new trend in medical sciences. Even though these cells have a wide range of applications and can be used for people other than the embryo and preserved for long periods, no research has been conducted so far to explore the imperative ruling regarding the sale of cord blood stem cells. This study aimed at exploring laws on the sale of umbilical cord blood stem cells from the viewpoint of Islamic Jurisprudence.

This study was of the descriptive-analytical type in which a secondary data analysis method was adopted. The concepts related to the subject matter of the study were described using an objective and qualitative method. Jurisprudential rulings were analyzed and deduced based on jurisprudential foundations. The data collection procedure included taking notes from books and articles as well as using jurisprudential software. The authors reported no conflict of interests.

Pondering over jurists’ opinions on selling human body organs for transplantation, we discovered that most jurists rule the sale of human body organs as either permissible or impermissible. In the case of this study, the researcher sought the opinion of several contemporary jurists on the sale of stem cells, all of whom ruled it permissible unanimously.

Results of the study indicated that considering Quranic verses and hadiths, as well as the rational benefits of cord blood stem cells, their sale is deemed permissible.

It is now accepted that morality affects spiritual health, as also confirmed in the Quran and narrations. Most researchers, domestic or international, have acknowledged this and written on this issue, though some do not agree. The purpose of the present study was to explain the effect of morality on spiritual health from the perspective of the Quran and the narrations.

This is a descriptive correlational study carried out using the Quranic verses and narrations from Imams (peace be upon them). In writing the present article, besides using the mentioned sources, the databases were searched and the studies that were in line with the present study were identified and analyzed. The authors reported no conflict of interests.

In the Quran and narrations, a special attention has been paid to morality and morality comes next after belief teachings in terms of importance. From the perspective of Islamic teachings, morality affects mental health in different ways. At the individual level, the strife to practice virtues and avoid moral vices, as against the Western scholars’ view, brings true individual peacefulness. Socially, morality leads to increased security and peacefulness and reduces social harms. Making correct use of divine blessings and helping the vulnerable groups, economic morality not only increases individual physical and spiritual health but prepares the ground for social health in terms of eliminating the social and economic harms caused by poverty.

Appropriate promotion of morality and moral teachings can be used as the best strategy to reduce the mental disorders and minimize the social crimes in order to ensure individual and social spiritual health.

Hijab is one of the religious teachings that has always been analyzed or criticized. Orientalists, for example, sometimes, with a selective and incomplete view of history and traditions, consider the Prophet (pbuh) as a person who agrees with the freedom and mixing of women and men, who was forced to accept the ruling of hijab and separate men and women and forced his wives to accept hijab and stay home by threatening to divorce them. The purpose of this study is to explain and analyze the opinions of Orientalists regarding their incorrect understanding of the ruling of the hijab verse and its relationship with mental health.

This is a review study. It starts with a description of the opinions of Orientalists such as Fatemeh Mernissi, Leila Ahmad and Barabara Stoesser, who investigated the causes of the hijab ruling from a historical perspective. And then their views were analyzed by referring to historical and explanatory books. The authors reported no conflict of interests in the present study.

Hijab is a divine command that was issued gradually and step by step in the free society of that era in order to correct people's behavior, and the Prophet (pbuh), without any obligatory influence from others, paid a special attention to implementation of hijab rules in the society. The women of the age of the Prophet (pbuh) often accepted hijab as their right and a factor for an active presence without any social harm towards themselves and men without any pressure and even by freely choosing the color black to cover themselves with the motive of having more grandeur and glory in the circle of hypocrites, and did not view the veil as limitation, isolation, and an unacceptable responsibility.

Therefore, hijab is something that preserves the mental health of women and consequently the family and society, and this is the view that the holy law has sought to achieve by making the rules of wearing hijab for all ages, but some orientalists have a negative view of hijab without paying attention to its effect on women's mental health and as a result the society, and have a partial and temporary view of it considering hijab as a sign of seclusion, concealment and humiliation of women.