فهرست مطالب مرتضی عبدالجباری

Some studies show that religion and spirituality play a role in increasing mental well-being. The aim of this study was to evaluate the effectiveness of religious cognitive-behavioral therapy in comparison with conventional cognitive-behavioral therapy in improving the affect and hope in the patients with depression.

This is an experimental study with a pre-test post-test design. The participants were selected from people with depression who referred to counseling centers. In this study, 42 participants were included, and finally 30 remained until the end of the study. Fifteen patients received conventional cognitive-behavioral therapy and 15 received religious cognitive-behavioral therapy individually. Data collection instruments included semi-structured DSM-based interviews (SCID-I), Glark and Stock Religiosity Questionnaires (CRS), Beck Depression Second Edition (BDI-II), Watson’s Positive and Negative Affect Schedule (PANAS), and Snyder’s Adult Hope Scale (AHS). The participants answered the questionnaires one week before the treatment and one week after the end of the treatment sessions. Each protocol consisted of ten sessions. Data were analyzed using ccovariance analysis. In this study, all the ethical considerations were observed and the authors reported no conflict of interests.

The findings showed that religious cognitive behavioral therapy significantly increases hope and its components more than conventional cognitive behavioral therapy (P<0.001). The findings also showed that although both religious and conventional treatments significantly increased positive affect and decreased negative affect, their effectiveness did not differ significantly.

Although religious cognitive-behavioral therapy promotes people's hope, but it should be promoted in terms of components and psychological techniques combined with spirituality to increase its effectiveness in increasing positive affect and reducing negative affect.

The purpose of present study was to investigate the effectiveness of religious cognitive behavioral therapy compared with classical cognitive behavioral therapy in reducing depression and improving of selfimage and Godimage in patients with depression.

The method of present study was a randomized trial with pre-test-post-test. In this study, 30 people participated. 15 people received classical cognitive behavioral therapy and 15 people received religious cognitive behavioral therapy individually. The data collection tool included a semi-structured interview based on DSM (SCID-I), Glock and Stark's religion inventory (1970), Beck's Depression inventory (1996), Beck's self-concept inventory (1978) and Lawrence's Godimage inventory (1997), which participants at the beginning and end of Treatment responded. Each protocol included ten sessions. Data were analyzed using covariance analysis in SPSS 22 software.

The findings of the study showed that religious cognitive behavioral therapy significantly more than classical cognitive therapy increased Godimage(P <0/001). The findings also showed that although two religious and classical treatments significantly reduced depression and improved selfimage and it's components, their effectiveness did not differ significantly.

It is suggested that depression therapists use religious cognitive-behavioral therapy for religious patients to improve Godimage in clients. In future studies, cognitive behavioral therapy with an Islamic approach is strengthened in components and techniques to increase its effectiveness in reducing depression and improving selfimage.

Conflict and convergence between reasons is as old an issue as the narrations. Imams (pbut) have provided suggestions for resolving this conflict. During the history there were some who did not attend to this issue and presented incorrect interpretations of the Islamic texts. The present study attempts to explain the lack of conflict between the narrations related to communicable diseases and the fact that Islam not only does not deny them but has provided instructions on how to cut the transmission chain. Based on a correct understanding of the narrations in different fields of Fiqh, the religious orders of the Islamic religious experts prove the belief in the existence of this type of disease from the perspective of Islam.

This study is library-based and was conducted using a descriptive-analytical method. In line with the purpose of the study, an attempt was made to draw on narrations and Fiqh principles to resolve the conflict between the narrations related to communicable diseases by explaining the convergence between these apparently conflicting narrations.

Five reasons were presented for proving the fact that communicable diseases aer not rejected as existing and five reasons were also provided to prove the real-life existence of these diseases. Considering the converegence between the apparently conflicting narrations, these two types of reasons are not conflicting and from the perspective of Islam, communicable diseases are believed to exist and Islam has even provided strategies to cut the transmission chain.

The decreased level of self-esteem and life satisfaction is prevalent among patients with coronary artery disease (CAD). The present study aimed to investigate the effectiveness of an Islamic approach to hope therapy on the promotion of self-esteem and life satisfaction in comparison with its conventional approach in patients with CAD.

The study was conducted in a quasi-experimental control group pretest-posttest design. The participants were 60 patients with CAD selected by convenience sampling method from one of Qom hospitals. Data collection tools included the Self-Esteem Scale, Satisfaction with Life Scale, and Hope State Scale. After collecting pre-test data, participants were divided into three peer groups, and the intervention was performed in eight sessions each lasting for 90-minute. An experimental group was exposed to Islamic hope therapy and the other received conventional hope therapy, while the control group received a stress management package. Finally, all the groups undertook the same posttests and the data obtained were analyzed in SPSS22 software using the Covariance test.

Both Islamic and conventional hope therapy increased hope (7, 10.5), life satisfaction )9, 12.8), and self-esteem (7.5, 13.9) of the patients with CAD significantly. Moreover, it was found that Islamic hope therapy was more effective in the enhancement of self-esteem and life satisfaction, compared to conventional hope therapy.

Islamic hope therapy outperformed the conventional hope therapy in terms of increasing the self-esteem and life satisfaction of patients with CAD. Therefore, it is recommended to use Islamic hope therapy for patients with CAD and other similar chronic diseases.

Considering the increase in the elderly population of the country, it is essential to pay attention to different aspects of their health including their spiritual health and the factors affecting it. The present study is an attempt to achieve a comprehensive outlook of the status of spiritual health in the Iranian elderly and the influential factors in this regard.

This is a systematic review and search. At the end of July, 2019, English and Persian articles were searched and read on the PubMed, Google Scholar, Iranian journals database, Jahad Daneshgahi Database Center, and Noormags using the keywords ‘elderly’, ‘spiritual well-being’, ‘elderly’, ‘older people’, ‘older adult’, ‘aged’, ‘senior’, ‘Iran’, and ‘spiritual health’. Based on the inclusion and exclusion criteria, 34 related articles were included in the study. The authors reported no conflicts of interest in the present study.

Out of the articles included in the study, 17 articles had examined the relationship between spiritual health and psychological factors, seven studies had described the status of spiritual health, four had examined the relationship between spiritual health and the quality of life and three studies had studied the relationship between successful old age, prayers and blood sugar control. Three studies were interventional examining the effect of telling memories, spiritual care and spiritual intervention on spiritual health of the elderly. Furthermore, in more than 90% of the studies, Palotzin and Ellison’s Spiritual Health questionnaire had been used for assessing spiritual health and in most of the studies the spiritual health score has been evaluated as medium.

Based on the findings, it can be stated that promoting spiritual health in the elderly can be effective in improving their mental health, quality of life and sense of satisfaction in life. The results related to the relationship between demographic features and spiritual health were paradoxical in some cases. Therefore, there is a need to develop and use a more appropriate instrument well-suited to this age group and the Iranian-Islamic culture for evaluating and assessing spiritual health in the elderly.

Through efficient use of intelligence capacity, thinking, and effective training, moral intelligence can play a significant role in all walks of human life. The current study aimed to explore the relationship between moral intelligence and demographic features of Payame Noor University students of Khoy and Mahabad.

The study adopted a descriptive-correlational design and was conducted following a cross sectional procedure in 2017 among Payame Noor University students of Khoy and Mahabad. The statistical population comprised all students studying at these two universities. Out of them, 101 students were selected from different fields of study through stratified random sampling. The data were collected using a two-section survey; the first section gathered information about the participants’ demographic characteristics such as gender, age, marital status, and the educational center. The second section comprised Lennick and Kiel’s moral competency inventory (MCI). The reliability of this inventory was found to be 0.86 using Cronbach’s alpha. All ethical issues were observed in this study and the researchers did not declare any conflict of interests.

The mean score and standard deviation of the students’ moral intelligence were 71.1 and 10.5 respectively, which indicates their acceptable level of moral intelligence. Furthermore, older students enjoyed higher levels of moral intelligence in comparison with their younger counterparts. Significant associations were also observed between moral intelligence subscales and some demographic features of the students.

Identifying and using some methods to enhance students’ moral intelligence can result in their positive attitude and eventually lead to richer general culture and improvement in their performance. Thus, attempts to identify and nurture moral intelligence subscales have a critical impact on students’ educational, professional, and family-related future