فصلنامه اخلاق پزشکی
پیاپی 30 (زمستان 1393)

Despite the considerable research documented regarding spiritual health through the last decades, there is still the lack of a comprehensive and acceptable definition for the term. Measuring spiritual health in Iranian populations initially requires a definition of spiritual health that meets the cultural, social and religious norms of our society. Hence designation and evaluation of an appropriate questionnaire to measure its conceptual constructs is essential. As one of the first efforts, this study aimed to explore the concept of spiritual health and to design and assess a comprehensive spiritual health questionnaire in an Iranian population. In this methodological cross-sectional study, a spiritual health questionnaire was developed based on three constructs, including “insight”, “tendency” and “behaviors” based on a review of Islamic literature approved by the spiritual health department of academy of medical sciences Islamic republic of Iran. Overall 506 individuals)64% females), aged ≥ 20 years, participated in the psychometric assessment process, were recruited from among residents of district 13 of Tehran. Test-retest reliability and internal consistency were used to assess reliability. Face, content and construct validity were examined. Forty-eight items were perceived as essential, relevant and comprehendible by both the experts and the community. Content validity was confirmed by a panel of experts. Exploratory factor analysis suggested a six-factor model in the structure of developed items, which was optimized in a two factor model that encompassed 1) cognitive/emotional and 2) behavioral constructs. The results of the confirmatory factor analysis indicated acceptable fits for the proposed models. The internal consistency, as measured by Cronbach’s alpha coefficients, exceeded the minimum reliability standard of 0.70 for all scales and subscales, all of which demonstrated satisfactory test-retest reliability over two weeks. Our results provide initial evidence that the much needed questionnaire developed is a valid and reliable instrument for measuring spiritual health in this urban Iranian population. Further research is suggested for different populations and regions in Iran.

The World Health Organization defining the health in physical, mental, social and spiritual dimensions. Nurses among the health professions are the most important influence on people's health. This paper presents a model for understanding spiritual health in nursing. This model describes the relationship between spiritual health and well-being and other aspects of health, to consider this relationship proposed a hierarchical relationship between aspects of health. According to this model the core of health is the spiritual dimension and other aspects of health are as protective layers around this core. Nurses Regarding this model can assess, intervene and evaluate in manners that provide the maximum level of client’s spiritual health is maintained and increased.

Back ground: Chronic renal failure is a significant health problem in the world today is that of the survival of renal replacement therapy, including dialysis-dependent patients. Dialysis is a stressful process and the many social and psychological problems, underlying psychological disorders. This descriptive correlational study with 140 patients in hemodialysis centers in Zahedan preceding sample was available. Data collection using three demographic questionnaires, Spiritual Ellison Pvyyzan and hope Harison were collected, data analysis using spss software version 18 and descriptive statistics (frequency distribution, mean, variance and standard deviation) and inferential statistics (ANOVA or the equivalent of bread parametric Mann-Whitney u and Kruskal-Wallis) was The results showed that% 57 were male, %84/3 married, and 55% were illiterate. Average age 48/75 years. Experience minimum 1 and maximum 15 years (mean 5/53 years) had dialysis. Average score for the spiritual health of patients, 91 ± 11 (minimum 20, maximum 120), health and well-being 42 ± 7, health religious 48±5 were. 75% of the sample had an average of spiritual health. Average hope to score 17/77 (minimum 12, maximum 36), respectively. Positive and significant relationship between hope and spiritual health, as seen in (r =0/202, P <0/005). Spiritual hope demographic variables (age, sex and marital status) correlated (p <0/001) and no significant correlation with the underlying disease. Hope had a significant relationship with education level (P <0/002). The results showed a significant relationship between hope and spiritual health in hemodialysis patients, respectively. Chronic renal failure and hemodialysis on the body, psychological impact, therefore, is recommended in order to maintain health and increase O. hemodialysis patients spirituality and spiritual care as an important factor in improving the health of hemodialysis patients is important,Therefore, hemodialysis nurses, their treatment should be considered for the treatment of religious and spiritual coping and using holistic care approach with an emphasis on the spiritual dimension of care to help patients achieve mental health promotionThey could with identifying training needs, spiritual and religious spiritual groups creates opportunities to promote spiritual health and are looking for hope in patients

Human always tries for life and this issue appears more in facing with death. Facing with death is always accompanied with anxiety and panic; in particular, this issue becomes worse that the person is aware of his imminent death and he is placed in the process of End of life.According to this issue that in present era, by using the improvements in medical science, the life process becomes longer and often, the person spend this stage of life in isolation and anxiety. Thinking about strategies and measures become so important to address these issues, in the end.Among the affecting factors in relieving mental and emotional suffering due to the lapse of the death process, especially within the hospital, is the spiritual care and strengthen the spiritual dimension of patients, leads to strengthening their spiritual health.According to the importance of spiritual care in the end of life and its requirement with the spiritual sense, in this study we intend, by using the studies in this areas, to investigate the importance of providing these services and the type of mechanism and its effect on spiritual health of patient and by using the strengths and weakness points, we want to conclude the way of appropriate spiritual in Iran due to the cultural and religious backgrounds.

Considering that Spiritual Elevation is effort make the wide sense of the ultimate goal of life and death and also religious coping is defined as a method of religious resources such as prayer and benediction, trust in God and recourse on God uses to deal with stress. Therefore, in order to investigate of religious coping style in PNU students with an emphasis on Spiritual Elevation, a study was conducted in Payame Noor University of Ardabil; and 400 person’s of students were selected randomly method as statistical sample. This research method is descriptive - correlative. Data were collected the fieldwork using two questionnaires. The questionnaires were included: 1) Scale Spiritual Elevation and 2) religious coping scale whit 14 questions. The results showed that: the mean Spiritual Elevation and its components, including unity, spiritual bond (except in male students), and spiritual prosperity between both female and male students from middle and probable (mean sense) their proportion was significantly higher. But the spiritual bond among male students (Whit mean: 23.4 and Standard Deviation: 3.4) is moderate. Between the studied students, 5 percent have a negative coping style and 95 percent have a positive coping style and but Spiritual Elevation variables cannot be explain the significant of coping styles. Of course, this can be due to that most of students were positive coping styles and predicted homogeneous society, often is not significant.

Spirituality is a very broad concept that everyone considering his or her beliefs and personal values make a distinguishing different interpretation about. Some believe religion-based root for spirituality and others express that spirituality has nothing to do with religion and is extremely beyond this border. Since spirituality in our society is based on religion and Islamic doctrine makes the shape of spirituality and with respect to the fact that spirituality in organizations may make a proper base for individual and organizational comprehensive growth, the current study is conducted with the goal of investigation and identification of affecting factors over organizational spirituality according to the religious and national patterns. The method used in this study regarding applied goal and the way of data collection is survey – descriptive method. Statistical community of this research is composed of all personnels of Shahid Sadoghi Hospital in 2013 (N=351), among them 183 individuals were selected as the sample. Data collection was accomplished using a reliable and reasonable questionnaire. Data was analyzed using descriptive and analytical statistical tests. Data analysis showed that 10 following factors are being considered as affecting factors regarding organizational spirituality: virtues, spiritual, contextual, structural, leadership, cultural, innovative, religious, motivational, and social virtues. According to the research findings, we may conclude that these 10 factors (although in different degrees) are important in order to employ organizational spirituality at hospitals based on proper requirements of Iranian culture and principles of holy Islam. Hence, it is required that officials and policy makers of hospitals undertake an appropriate plan to boost and maintain these factors between the personnels.

Ebne-Arabi- the famous mystic- speaks about some inner mercy that however it can’t be seen kindness in it but the effect of kindness is visible from its outside.He considers an example of this kindness, that he calls it hidden kindness, in treatment and physician’s work. In fact we can’t justify violence of treatment or bitterness of drug unless with this hidden kindness. In this research that has been written briefly by content analysis method, we become familiar with this hidden kindness and its basis.