نشریه سلامت معنوی
سال دوم شماره 1 (پیاپی 4، بهار 1402)

Considering the human life crises in today's world, it is necessary to pay attention and identify the effective factors for crisis prevention, intervention, and resolution. Therefore, the current study was performed with the aim of investigating the effective factors of crisis prevention, intervention, and resolution, focusing on spiritual health in Iran from the perspective of experts.

This was an applied study using a mixed-methods sequential exploratory design, which was carried out in two parts, qualitative and quantitative. In the qualitative part, preliminary dimensions and factors were extracted using the meta-combination technique. Then, using the Delphi method, an open-ended and closed-ended questionnaire that included all the indicators extracted from the literature study was presented to 15 experts who had common scientific expertise and practical experience. In the quantitative part, considering the study and evaluation of various factors of crisis management and Spiritual-Islamic health, a 57-item questionnaire was designed and presented to 50 experts in order to answer the research questions.

Religious and rational beliefs, spiritual connection to God, education and specialization, governmental function, efficient social communication, and positive psychology at the preventive level; Strengthening religious beliefs and values, effective social communication, knowledge-oriented thinking, the use of psychological interventions, positive functioning of the government, individual empowerment and the use of digital technologies at the level of intervention and treatment, and the use of scientific knowledge and expertise, governmental and organizational performance, positive social interactions and Family, individual empowerment, strengthening of spiritual and religious beliefs, application of digital technologies and positive psychology at the problem-solving level were the most important solutions.

The results of this research show that spiritual health and its factors are the main solutions in preventing, intervening, and solving crises, and increasing the spiritual health and wisdom of people and officials can cause more institutionalization of moral virtues among people and officials in confronting and solving the problem with the crisis.

Spiritual training requires model-oriented education, the attention of parents, teachers, and religious missionaries to the stages of cognitive-emotional-social development, need for security, love, and respect. This study was carried out to provide an educational model of spiritual training based on the Sound Heart Model.

In the combined study, based on the Creswell et al. model (2003) with a discovery-explanatory approach, Qualitative data of unsystematic review and contractual content analysis of scientific evidence related to faith development, religious identity, religious education and conceptual framework of the Sound Heart model with Quantitative data from the clinical applications of the model were integrated. The validity of meta-inferences was measured: - in the quantitative data section through internal-external validity, - in the qualitative data section with "reliability" or "capability index".

Family-centered spiritual training requires an educational model based on society-oriented theory. Spiritual counselors in health care centers are obliged to deepen spirituality in society. They should act as spiritual mentors and create spiritual attitude and motivation by establishing spiritual communication with art and media, paying attention to the effect of knowledge of religion, the behavior of family, educators, and missionaries, the views of peers, virtual space, customs, and social models on spiritual training. They should strengthen their relationship with God by creating a positive image of God, secure attachment to God and following the infallible Imam, creating spiritual self-awareness with self-compassion, and developing relationships with people and nature based on love and forgiveness. They should modify the behavior of the family, the spiritual performance of educators and missionaries, adjust the views of peers, correct the errors of social customs and reduce the impact of destructive social patterns based on the life of the Prophet. Encourage parents and teachers to spiritual self-care. They should emphasize creating a positive image of God and secure attachment to God by parents and educators along with creating security and love in children. They should provide the possibility of compassionately correcting cognitive errors, reducing the influence of the peer group by expressing satisfaction and respect to teenagers. Give young people the opportunity to explain the reason for their choices, beliefs, and attitudes. Support the youth to achieve a sound heart with wisdom, chastity, courage, justice, generosity, and kindness, in the stages of faith growth.

Due to the effect of model-oriented education and secure attachment to God in training, it is necessary for parents and educators to provide a sense of security, love, and respect for children, teenagers, and young people, and avoid creating a negative image of God and violence.

Spiritual resilience is one of the criteria for measuring individual resilience most considered in Islamic societies. The study aimed to evaluate the spiritual resilience level of flooded areas in 2018.

This was a descriptive-analytical cross-sectional study. The studied population was first and second-high school students in flood-stricken areas of Golestan province. Sampling was done as a cluster from different disciplines of girls' and boys' schools. To evaluate students' spiritual resilience level, the tool "Adolescent Resilience in Disasters" was used with Cronbach's alpha of 0.86. Descriptive (mean and standard deviation) and analytical (Pearson correlation, ANOVA, T-test) statistical analysis was performed using SPSS version 22 software.

The results showed that girls have more spiritual resilience than boys. Age, gender, level of education, and living area are among the influential factors in the resilience of adolescents in disasters.

Spiritual resilience affects the level of students' resilience directly and indirectly. The level of resilience in adolescents during accidents and disasters can help their mental health.

Previous studies have shown that anxiety is prevalent among the families of patients hospitalized in Intensive Care Units (ICU). The aim of this study was to investigate the prevalence of anxiety and its relationship with spiritual health in the families of patients hospitalized in ICU.

This was a descriptive and analytical study in Qazvin City. The studied population included 150 family members of patients hospitalized in ICU. Family member means the patient's father, mother, friend, spouse, brother, or sister who was over 18 years old. Data collection was done using contextual variables checklist, Spielberger's overt and covert anxiety questionnaire, and Poltzen and Ellison's spiritual health questionnaire. The data were analyzed using SPSS version 23 software.

Out of 150 participants in this study, 78 were men and the rest were women. About the patient, most of them were the patient's wife and child. The average age of the participants in the present study was 37.9 years. The mean score of overt anxiety was 50.1±9.4 and hidden anxiety was 47.5±9.1. The mean score of spiritual health was 84.1±1.16. The results of the Pearson correlation test showed an inverse and significant relationship between the score of spiritual health and overt anxiety (P=0.001, r=-0.566) and spiritual health with hidden anxiety (P=0.001, r=-0.516).

The results showed that the anxiety of the family of patients hospitalized in ICU is related to their spiritual health. This issue depicts the importance of paying more attention to the spiritual dimension in the families of patients hospitalized in ICU and its role in reducing their anxiety.

The care team's awareness of the adaptive behavior of parents having a child with thalassemia and the teaching of teachings related to strengthening parents' religious beliefs and beliefs helps them adapt to stress and crisis. Therefore, this study aims to analyze the religious behavior of parents of a child with thalassemia along with the interpretation of related Quranic teachings.

This study was done in two steps with two methods. Content analysis was used to analyze the adaptive behaviors of parents having a child with thalassemia, and a library method was used by reviewing authentic religious sources and the Holy Quran to apply relevant Quranic teachings.

After analysis of the data, three categories were obtained. The category of searching for hope and trust in God was according to the interpretation of Surah al-Kahf verse 23 and Surah Ghafir verse 44, the seeking information category was according to the interpretation of Surah an-Nahl verse 43 and Surah al-Anbiya verse 7, and the category of spirituality and compromise with child illness was according to the interpretation of Surah Ar-Ra'd verse 28.

The results of this research provide new insight to the treatment team and help them to identify spiritual resources such as hope and trust in God, search for information and spirituality, and compromise with the disease. Also, teaching Quranic teachings to parents plays an important role in the adaptation of parents of a child with thalassemia.

Within the view of philosophy and religion, spiritual medicine is responsible in the role of maintaining spiritual health, in the same way physical medicine is responsible for maintaining physical health. But does spiritual health effects one’s physical health? Does spiritual medicine play a role in physical health? First, we should discuss the effects of the soul on the body from a philosophical point of view pointing at how the soul and the body are one, and elaborate on the extent of the soul’s influence on the body from the point of view of Islamic philosophy. By examining the relationship between the soul and the body in spiritual medicine and physical medicine, we would be able to understand the role spiritual medicine plays in physical medicine. Then afterward, we would explain the evidence for the effects of spiritual health on physical health in the Qur’an and the Sunnah. There is evidence of two kinds: The general evidence; in the sense of how piety affects physical health and the treatment of bodily and physical disease. The partial evidence; like the effect of jealousy on one’s body and how it correlates to disease.

Considering the importance of controlling and reducing high-risk behaviors (social harm) in general and social health, as well as attachment styles in all stages and dimensions of life, a prospective study aimed at investigating the relationship between attachment styles and high-risk behaviors with the mediation role of spirituality.

The research method was a correlation. The statistical population was all the students of Tehran universities (from bachelor's degree to doctorate), who were selected by multi-stage cluster sampling method with a volume of 420 participants. Measures included: Revised Adult Attachment Scale (AAI-15), Spirituality Questionnaire (SQ-29), and Youth High-risk Behavior Short Scale (YHBSS-14) were used to collect data. Finally, 393 participants were included in the analysis (final sample).

The results showed that the model for explaining attachment styles and high-risk behaviors with the mediating role of spirituality has a good fit. Based on the results, the direct effect of secure attachment style on spirituality and high-risk behaviors is positive and significant (P<0.01). Also, the direct effect of avoidance and anxiety styles on spirituality and high-risk behaviors is negative and significant (P<0.01). The direct effect of spirituality on high-risk behaviors is also negative and significant (P<0.01).

According to the obtained results, it can be stated that increasing spirituality can lead to reducing high-risk behaviors (social harms). Basically, spirituality acts as a buffer for high-risk behaviors, which can ultimately lead to general and social health.