شیما سادات برقعی

Objective The recent outbreak of the new coronavirus (covid-19) has caused a great deal of stress and anxiety around the world. The aim of this study was to present a structural model of resilience on coronary anxiety with a mediating role of religious orientation. Method Sample size based on the ratio of variables to the subject, which usually the number of samples should be at least 2 to 10 times the variables (items). In this study, since the questionnaires used include 57 items, therefore the sample size according to the minimum statistical analysis conditions of 200 students in Qom was selected by stratified random sampling method and research data using resilience questionnaires. (Connor Davidson, 2017), attachment styles (Collins and Reed, 1990), coronavirus anxiety (CDAS) and religious orientation (Allport, 2001) were collected and analyzed for data from Pearson correlation and structural equations (SEM). SPSS and smart pls.2 software were used.Based on the results, the causal model confirmed the relationship between resilience, attachment styles, internal and external religious orientation and coronary anxiety based on different fitting indices. The results show that at a confidence level of 0.95 due to the larger significance level of T and Sobel statistics (3.145) of 1.96 it is clear that anxiety attachment has a significant direct effect on coronary anxiety mediated by internal religious orientation and due to Smaller significance level of T and Sobel statistic (0.321) showed that anxiety attachment had no significant direct effect on coronary anxiety mediated by external religious orientationAt the significant level of T and Sobel statistics (3.181) secure attachment and (2.439) resilience from 1.96 it can be concluded that resilience and secure attachment had a direct and positive effect on coronary anxiety mediated by internal religious orientation. Results The above shows that resilience reduces coronary anxiety by strengthening the inner religious orientation.

Abstract This study seeks to investigate the effectiveness of integrative couple therapy based on Islamic content on the constructive dialogue between a couple. It is a quasi-experimental study in which a mixed experimental design is used. The statistical population consists of couples who referred to Mehr Ayee Psychological and Counseling Services Center in Tehran in 1995 due their inability to enter a constructive dialogue. The sample consists of 16 couples who were selected through available sampling from the statistical population and were randomly divided into two groups experimental and control with eight couples each. The experimental group had a ten course on integrative couple therapy based on Islamic content and the control group had not received any training. The research instrument is a questionnaire on constructive Couples Dialogue Evaluation Scale" and statistical analysis of variance test with repeated measurement was used for administration research question test. The results show that there is a significant difference between the standard of the constructive dialogue between the couple in the experimental group regarding the scale of verbal and non-verbal skills and the constructive dialogue process before and after the intervention and there is also a significant difference between the experimental group and the control group in the level of constructive dialogue couples regarding the scale of constructive dialogue. In general findings indicate that integrative couple therapy based on Islamic content can reduce couple communication problems.

Comparing the dimensions of religious spiritual therapy and group-based acceptance and commitment-based therapy and their effects on recovering the anxiety and depression in women with obsessive-compulsive disorder this paper is proposed. To this end, the quasi-experimental design with pre-test and post-test and follow-up with the control group is adopted. For this study, 45 OCD patients were selected for sampling. They evaluated by questionnaires on religious commitment, Yale Brown Obsessive Questionnaire and Beck Depression Inventory. Each group received 14 sessions of religious spiritual therapy and acceptance and commitment-based therapy. Data were analyzed by covariance and follow-up test. Findings show that group-based acceptance and commitment-based therapy and religious spirituality therapy are effective in reducing frustration and depressive disorder in women with obsessivecompulsive disorder (05/05>p). The analysis also showed a significant difference between these two treatments; that is, religious spirituality has been more effective in reducing anxiety and depression in women with obsessive-compulsive disorder than treatment based on acceptance and commitment.

Obsessive–compulsive disorder (OCD) is a disabling disorder that causes disturbance and significant interference in the individual function. This disorder is thought to be caused by unwanted and intrusive mental thoughts and images that are considered meaningless, inappropriate and irresistible by the individual, as well as the tendency to determine to neutralize and compensate for these thoughts and mental images. The onset of this disorder is usually between early adolescence and early adulthood. Among treatments, a method that has been more relevant in recent years, treatment is based on acceptance and commitment. Generally, disorders that do not require interacting with inner experiences (thoughts, emotions, memories and physical emotions) that it mainly called "experiential avoidance". Due to the importance of obsessive–compulsive disorder, it needs to test new therapeutic considering religious beliefs. These techniques in spiritual therapy can have behavioral, cognitive, metacognitive, emotional and moral aspects, and can be manifested in religious concepts and behaviors such as trust, patience, prayer, meditation. Given these points, the use of human spiritual capacity in the treatment of obsessive–compulsive disorders is not only effective but also necessary. Religious psychotherapy can have significant effects on the treatment of depression and obsession because religious people are less likely to feel alone and less depression and anxiety than non–religious people. Addressing the impact of religion on health in the various, supply of human life, including health care, is important because it has an unmatched and indispensable role in human life. Therefore, knowing about the effectiveness of the therapeutic methods from religious teachings can be used to treatment of anxiety and obsessive–compulsive disorders. The purpose of this study was to compare the effectiveness of treatment based on acceptance and commitment and spiritual therapy on the improvement of the severity of obsessive–compulsive symptoms and quality of life in patients with obsessive–compulsive and obsessive–compulsive disorder.

The research was quasi–experimental, pre–test, post–test and follow–up with the control group. Forty–five obsessive–compulsive patients from the Qom (Qom province, center of Iran) consultation center in 2012 were selected by convenience sampling. In the beginning of the study, the subjects were investigated by questionnaires that include the practice of religious beliefs (Golzzari, 2001), Yale Brown obsession (Goodman et al., 1989), obsessive beliefs of OBQ–44 (OCCWG, 2005) and quality of life (SF36) (Farnish, 2005). The experimental group received 14 sessions of 60 minutes of group therapy based on acceptance and commitment and spirituality therapy. Data were analyzed by repeated measure ANOVA and post Hoc.

Descriptive statistics (mean and standard deviation) of the three groups. The mean scores of the obsessive–compulsive scales and the mean scores of obsessive–compulsive beliefs and quality of life questionnaires in both treatment groups decreased and this decrease in follow–up was also seen. Findings of this study indicated that treatment based on acceptance and commitment and spirituality therapy in pretest posttest and fallow up had a significant different on obsessive–compulsive symptoms and observerchr('39')s beliefs and quality of life (p<0.001). In addition, results of Post HOC test on the comparison of therapeutic methods showed that spirituality therapy was more effective than treatment–based acceptance and commitment to the improvement of obsessive–compulsive symptoms, obsessive–compulsive beliefs and quality of life.

Results of posttest and follow up in the experimental group showed the effect of interventions and it can be concluded that spirituality and acceptance therapy and commitment to reduce the symptoms and obsessive beliefs and improve the quality of life of people with obsessive–compulsive disorder.

The present research aims at investigating the role of practicing religious beliefs in predicting self-efficacy and lifeexpectancy in devorced women. The research design is of correlation type. The statstical society composed of all the divorced women in Karaj city in the first three months of 2015 AD (1394 SH) who referred to the concultation center for divorce in family court in Karaj city. 278 dubjects were selected through volntary available sampling, who then answered the life expectancy test, the general scale for self-efficacy, and the temple questionnaire. The data gathered were analyzed using Pearson’s correlation test and multiple regression test. The findings showed that the collective religious behavior, practical behavior and the religious behavior have positive relationships with self-efficacy. Besides, 8.1% of variance of self-efficacy was predicted by collective religious behavior and religious behavior. Similarly, religious beliefs, personal religious behavior and collective religious behavior as well as practical behavior have positive relistionships with life expectancy, and 16.9% of the variance of life expectancy is predicted by practical behavior, personal religious behavior and collective religious behavior. It is advisable that colnsultants and practitioners or the institutes related to women’s affairs deal with reinforcing religious beliefs in women so that their life expectancy and self-efficacy would not fall down to a defective level in difficult situations such as divorce.

The aim of this study is to predict the quality of life, hope and psychological well-being in divorced women based on religious commitment. This study was of descriptive-correlative type and the statistical community composed of all divorced women referring to family courts, consultation centers, and health-houses on Tehran; 80 subjects were selected through available sampling. Data collection tools include quality of life questionnaires (SF-36), life expectancy, psychological well-being and the practice of religious beliefs. The results of Pearson correlation test showed that the practice of religious commitment had a significant positive correlation with quality of life, hope and psychological well-being in divorced women. Similarly, the results of regression analysis also showed that religious commitment explains variance of life quality to 9.1% variance of hope to 27% and variance of psychological well-being to 19.6%. The practice of religious beliefs in divorced women can reduce part of their psycho-social problems and enhance their quality of life, hope and psychological well-being.

The present research aims at a comparison between the effect of education based on attachment narrative therapy and spirituality therapy on marital conflicts. The statistical population consisted of all female employees with marital conflicts in district 7 and 8 of Tehran. 36 such women were selected as the sample population. The research device was the revised version of Marital Conflict Questionnaire (MCQ-R). The research design was of pretest/ posttest type with control group. After random selection of control and experiment groups, experimental manipulations were performed on two groups for 12 two-hour sessions twice a week. At the end of the educational period, the three groups were given the posttest and follow-up. To analyze the data, the ANCOVA and post hoc tests were used. The findings showed that education based on attachment narrative therapy and spirituality therapy have meaningful effects on reducing marital conflicts. Moreover, education on the basis of spirituality therapy is more effective in reducing marital conflicts in comparison to education based on attachment narrative therapy. The results of pursuing the scores of the two groups after three months suggest the durability of the effect of manipulations.