minoo asadzandi

 Having a child with mental ability is very challenging for the mother as the main caregiver.

 The present study aimed to examine the effectiveness of spiritual counseling based on the sound heart model (SHM) on the resilience and parenting competence of mothers with intellectually disabled children.

 This experimental study was conducted using a pre-test and post-test design with a control group. The research population consisted of all mothers with intellectually disabled children studying at Shahid Atqaei Educational Complex in Tehran in 2023. A total of 40 mothers were selected as the participants through voluntary sampling and were randomly placed into two control and experimental groups. SHM sessions were conducted in ten 90-minute sessions weekly for the mothers in the experimental group. Connor-Davidson Resilience Scale (CD-RISC) and Parenting Sense of Competence Scale (PSOC) were used to collect data. Data were analyzed using univariate analysis of covariance (ANCOVA) and independent samples t-test in SPSS-24 software.

 The mean (SD) resilience score increased significantly from 65.06 (5.63) before the SHM intervention to 74.40 (10.11) after the SHM intervention (p<0.021). However, a comparison of the mean (SD) parental competence score before and after SHM intervention did not show a statistically significant difference [56.60 (10.11) vs. 68.80 (9.19); p<0.091].

 The SHM intervention helped mothers with mentally disabled children to create a strong bond with the eternal power of God. The intervention also improved the mothers’ resilience and helped them accept the reality of life. This treatment can be used in mother and child care programs.

Implementing holistic health, the development of spirituality, and Islamic morality in society requires theory-based spiritual health services. The health system needs to provide spiritual health care in the spectrum of health and disease, at all levels of prevention and throughout life. This study aimed to explain the pathology of Iranian spiritual health services to design targeted measures to shape a desirable future.

This Islamic futurology was conducted in 18 months based on the Manteghi et al. model in three stages: 1) Analytical phase:non-systematic review of evidence with PRISMA protocol by searching for religious and scientific evidences during the last three decades in scientific databases and analysis of 32 articles based on Walker and Avant conceptual analysis model; 2) Interpretive stage: based on the personality theory and pathology theory of the Sound Heart model; 3) Intuitive phase: by content analysis of data obtained from interviews with 25 national experts. To check the strength, accuracy, completeness, and possibility of logical understanding of the findings, in addition to Morse et al.'s suggestions, two specialized panels were conducted in the Spiritual Health Department of the Academy of Medical Sciences.

The challenges were listed in three sections: 1) Research field: lack of jurisprudential supervision of research, lack of use of religious evidence by academics, preparation of religiosity assessment questionnaires, lack of theorizing; 2) Educational field: lack of spiritual health education in the university, lack of training of spiritual mentor professors, lack of spiritual health textbooks; 3) Clinical services field: lack of standards for spiritual health services, lack of assessment of competence of spiritual caregivers, neglect of spiritual needs of people, neglect of spiritual self-care, lack of implementation of theory-based spiritual care.

To design the ideal future of spiritual health, it is recommended to prepare clinical standards, -to train mentor professors, to implement competency-based longitudinal training, and provide theory-based spiritual health services by a qualified and licensed treatment team.

Health and safety are the greatest blessings. In biological crises, the armed forces are the protectors of people's health. Military personnel defend the country, protect security, independence, and territorial integrity. Complex military missions, the possibility of injury and disability, fear of failure, captivity, and death are the causes of psychosomatic diseases in the military, which affect the family and society. Commanders act as social role models. The spiritual leadership of Mentor commanders is a guarantee of spiritual preparation in combat and effectively reduces the stress of soldiers. This study was conducted with the aim of explaining the role of military commanders as mentor in the spiritual health of society. In a mixed-method research, based on the Creswell et al., model (2003) with a discovery-explanatory approach, qualitative data from non-systematic review and contractual content analysis of different types of spirituality, religious spirituality, spiritual leadership, spiritual mentoring, the theory of personality, spiritual pathology theory of Sound Heart Model with quantitative data from the clinical applications of the model were integrated. The validity of meta-inferences of research was measured in the quantitative data section through internal-external validity and in the qualitative data section with "reliability" or "capability index". Spiritual health means having a sound heart. It is the result of a healthy spiritual personality. Commanders with "healthy spiritual character" behave with wisdom, chastity, courage, generosity, altruism, and kindness. They can cause spiritual training and spiritual preparation of military forces and their families through scaffolding in model-oriented training. Mentor military commanders improve the spiritual health of soldiers and families by creating a secure attachment to God and a positive image of God. Attachment to the Prophet in the position of an interpreter of the holy text of the Quran and a healthy spiritual model and following the Prophet's lifestyle lead to a correct understanding of religion, creating a positive image of God and secure attachment to God (belief in God's presence and sufficiency). Secure attachment to God reduces job stress and pressures of life events. The spiritual leadership of mentor commanders and their "lifestyle" has an effect on improving the spiritual health of society by changing people's attitudes towards life events. Considering the effect of model-oriented education on the formation of a healthy spiritual personality and spiritual training, it is recommended that commanders improve the spirituality of military forces and their families by strengthening the positive image of God and secure attachment to God and try to improve the spiritual health of civilians by changing their attitude towards life events.

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.

Deepening society's spirituality needs holistic care, qualified and safe spiritual health services, competency-based education, and evaluation of employee competency. Failure to determine "competencies" and lack of a questionnaire hinders evaluating the a questionnaire hinder evaluating the quality of spiritual health. The aim of the study was to design a psychometrically assessment of the Spiritual Health Services Competence Scale based on the Sound Heart Model.

In the sequential exploratory study, during the combined study of the tool construction, with the hybrid model of Schwartz and Kim, in three stages of theoretical review of pieces of evidence, fieldwork (in-depth individual interviews/focus group discussion), data analysis (the conventional content analysis method), the initial version of the 80-item questionnaire was developed. The validity of the questionnaire was checked with face validity (qualitative: by 10 experts, quantitative: by evaluating the effect of the item), content validity (quantitative: CVR with Lavache's formula, by 14 experts, qualitative: CVI by Walters method and Bassel), construct validity (by exploratory and confirmatory factor analysis), reliability with internal consistency and Cronbach's alpha calculation by using SPSS-22, the Liser software. In this way, the questionnaire was administered to 371 healthcare workers.

The CVR score for 40 items was greater than Lawshe’s number (0.571(. All items had CVI scores higher than 0.79. Exploratory factor analysis showed the 6-factor model (spiritual communication ability as a mentor, skills to strengthen communication and motivation, attitude to spiritual self-care, the Islamic principles of counseling, skills to strengthen secure attachment to God, the knowledge of counseling). By confirmatory factor analysis, the suitability of the model was confirmed (P=0.000). Cronbach's alpha of 0.969 confirmed the reliability.

Considering the necessity of competency-based education, and assessment of the competency of service providers, it is recommended to use a theory-based questionnaire for longitudinal training of health science students to improve the quality and safety of spiritual health services.

Spiritual fitness in combat requires spiritual intelligence to give meaning to life and change the attitude towards crises as a spiritual experience. The purpose of the study was to investigate the effect of the spiritual counseling of the Sound Heart Model on the spiritual intelligence and spiritual experience of military commanders.

The research method was a clinical trial type. The research population consisted of 98 military commanders of the army, who were selected according to the inclusion criteria through available sampling. They were divided into two groups by random group allocation. The intervention for the experimental group was implemented for 51 weeks with model-based multimedia training with the aim of gaining trust, increasing knowledge, developing communication, and motivation, by means of educational software and follow-up in the virtual network. Before and after the intervention, daily spiritual experiences and spiritual intelligence questionnaires were completed by both groups.

The spiritual intelligence of the commanders of the two groups before the intervention had no significant difference (P = 0.80) (intervention 65.39 ± 4.33 - control 65.15 ± 5.38). But after the intervention, a significant difference was created (P<0.001) (intervention 84.16 ± 2.97 - control 65.41 ± 5.82). There was no significant difference in the spiritual experience of the commanders of the two groups before the intervention (P = 0.92) (intervention 48.08 ± 2.13 - control 48.12 ± 2.36). But after the intervention, the difference was significant (P<0.001) (intervention 67.96 ± 4.18 - control 48.37 ± 2.20).

Considering the effect of spiritual counseling on improving the spiritual intelligence and spiritual experience of military commanders, it is recommended to use the "Sound Heart Model" for the spiritual fitness of military personnel.

This study aims to show that use of non-religious spiritualities for peace, happiness, satisfaction with life in a personal style, regardless of religious teachings, causes transformation in the religious life of Muslim people. This study was conducted with the aim of explaining the role of social custom in creating a tendency towards extra-religious or secular spirituality in Iranian society. The method of this research is a mixed method study, based on the model of Cresswell et al model. (2003) with an discovery- explanatory approach and the theory of the sound heart. Qualitative data from non-systematic review and content analysis of various types of spirituality, complementary medicine applications, personality theory, and spiritual pathology theory of the sound heart model were combined with quantitative data from clinical applications of the model. The validity of the meta-inferences of the research was measured in the quantitative data section through internal-external validity, in the qualitative data section with "reliability" or "capability index". The findings of the study including adapting religion to the custom and lifestyle of social models, lead to a change in the central tendency of people from safe attachment to God to attachment to someone other than God. The lack of ability to explain the purpose and meaning of life, introducing the sufferings of life as a punishment for sins, by cutting off secure attachment to God, creating spiritual distress and inefficiency of the meaning of life, inclines people to search for peace and the meaning of life through trans-religious or secular spirituality. Based on the findings of this research, considering the impact of interpersonal communication and the lifestyle of role models in the formation of people's personality and the role of social custom in the type of attachment to God, it is recommended to use the sound heart care protocol to deepen the spirituality of followers of religious spiritualism.

 According to statistics, 99.4% of Iranian people are Muslims. The frequency of mental disorders is 29.7%, while the tendency to extra-religious spirituality is 25% among high school students and 72% among university students. This study was conducted with the aim of explaining the effect of spirituality, from religious spirituality to secular spirituality,on mental health.

 This combined study was based on the Sound Heart modeland discovery-explanatory approach ofCreswell et al.’s model (2003). Qualitative data were gatheredfrom non-systematic review and contractual content analysis of the concept, structure, purpose, feature, foundations of trans-religious and secular spirituality, the religious spirituality of Islam. Quantitative data from the clinical applications of the model were integrated. The validity of meta-inferences of research were measuredviainternal-external validity for quantitative data, and "reliability" or "capability index" for qualitative data.

 Kirkpatrick considers attachment to God, a product of attachment to parents. But God has a positive image in the Quran (a kind creator who gives security, a powerful caregiver). Safe attachment to God is a product of knowledge, positive image of God, and love for God. Trusting and delegating life's problems to God brings aboutmental health and spiritual vitality of believers. Despite the different definitions of God by spiritualists (pantheistic and monotheistic ideologies), the negative image of God has caused insecure attachment to God, which affects mental health.

 Spirituality of Islam is based on secure attachment to God, and also belief in the presence and sufficiency of God (the most powerful other), which help improve mental health. Secular spirituality is based on esoterism and consecration of nature. Their followers seek inner peace, contentment and happiness in a "personal style" through spirituality residing in nature.

The spiritual crisis due to the lack of explanation about the cause of life's sufferings, its purpose and meaning along with the consequences of the care burden of parents as informal caregivers, disrupt the spiritual health of cancerous children's families which need "family-centered" spiritual care. Art as a spiritual phenomenon along with enlightenment and intuition, leads human to health. The aim of this study was to explain the integration method of art therapy in the spiritual care protocol of the sound heart model of cancerous children's families.

This combined study was performed in 1401 based on the Cresswell et al. model (2003) with a sequential-variable approach (exploratory and explanatory) and the Islamic theory of spiritual health (sound heart model). Qualitative data of unsystematic review and contractual content analysis of applications of art therapy in the treatment of patients' distresses were combined with quantitative data of numerous clinical trials based on the sound heart model as a protocol for conducting spiritual counseling sessions. The meta-inferential validations were performed in two sections, - in the quantitative data section through "internal-external validity”, - in the qualitative data section with "reliability or capability index".

Family-centered spiritual care for spiritual self-care empowerment is implemented in four steps: 1. Establishing spiritual relationship with the patient and family based on compassion with the aim of gaining trust and attention to spiritual suffering; 2. Increasing knowledge with the aim of developing self-awareness along with self-compassion and understanding the positive aspects of problems; 3. Developing communication for strengthening a secure attachment to God, strengthening the spiritual connection with people and the world of creation for creating the courage to face the crisis of disease, hope, positive thinking; 4. Motivation for strengthening the adaptation ability, creating a sense of self-efficacy. The use of different types of art in spiritual care sessions was explained.

Considering the effect of art and spirituality in promoting the spiritual health of the family, the use of a combined protocol of spiritual care of sound heart with art therapy in the care of cancerous children's families is recommended.

Disruption in the physical- psychological- social- spiritual health of patients and the psychological consequences resulting from the biological crisis of the COVID-19 pandemic requires the management of health services. Therefore, this study aimed to investigate the role of spiritual communication in health services management during the biological crisis of COVID-19.

This qualitative study was conducted from April 2020 to July 2021 at Baqiyatallah Military Hospital in Tehran, by using "Strauss and Corbin's grounded systematic theory". To identify the central phenomenon, causal conditions, background factors, intervening factors, strategies, consequences, and their relationships, in-depth interviews with 22 patients and hospital staff, field observations, and a comprehensive review of the report were conducted. The data were analyzed in three stages open, central, and selective coding by using the MAXQDA software.

Spiritual communication had an impact on the health services management. The main strategy of patients and the treatment team in dealing with the biological crisis was the use of medical treatments, along with trust in God and appeal to imams. Safe attachment to God, as a health-giving relationship, by affecting other relationships (with self, people, and nature) optimized the management of health services. Communication with God as a central phenomenon, increases spiritual attitude, spiritual self-awareness, spiritual motivation, resilience, and adaptability. It also strengthens the social relations of the treatment team with patients and families, professional commitment, empathy, cooperation, sacrifice, and courage in the face of crisis. Communication with the environment and people caused socio-spiritual support.

Considering the impact of safe attachment to God on optimizing the health services management in the COVID-19 crisis, it is necessary to provide spiritual health services in Iranian hospitals by trained health system employees.

Although the effect of peace of mind on improving the function of the nervous-hormonal-immune system has been confirmed, the study about the effect of spiritual health on the treatment of patients with COVID-19 requires scientific study. The aim of this study was to investigate the role of spiritual health on the treatment of COVID-19 patients.

This research was conducted from April 2020 to July 2021 at Baqiyatallah Military Hospital in Tehran, by using the method of "Strauss and Corbin's grounded systematic theory". The data were the result of in-depth interviews with 22 patients and hospital staff, field observations of the researcher, and a comprehensive report. Data analysis was performed in three stages of open, axial, and selective coding by using the MAXQDA software.

Spiritual health of the treatment team and patients changed their attitude towards the disease crisis. So they consider life events and sufferings as spiritual experiences that the power of God can manage. They considered God a "healing agent," the healer, whose will governs life events. This spiritual attitude stemmed from their spiritual health. Religious faith and spirituality were effective in adapting to crisis by promoting spiritual intelligence. Spiritual motivation led to "resilience" and striving for the pleasure of God. The hospital staff performed several responsibilities at the same time.

Considering the effect of spiritual health on the treatment of patients, it is necessary to combine spiritual health services in holistic treatment and care in Iranian hospitals. Staff should also be trained to provide spiritual health services.

Spirituality according to the meaning of world events, the hidden goodness in the sufferings of life, increases resilience and adaptation. In religious spirituality, secure attachment to God, strengthens the relationship with self, people, nature and provides a meaning for suffering. Secular spirituality promotes the separation and marginalization of religion from the various spheres of human life. The purpose of this study is description of secular spirituality with an analysis of Friedrich Nietzsche's discourse, in a bio-psychographic study.

This qualitative research was conducted in 1401 with the operational method of discourse analysis, in order to create a semantic connection between the content and understanding of the discourse of secular spiritualism, by studying the reasons for the events of Nietzsche's life. The research included explanations: extra-textual discourse (cultural and historical conditions), in-context discourse (ontological perspective), communication space (anthropological perspective), textual semantic space (theorist lifestyle), and structural space.

Despite being born into a religious family, Nietzsche, by announcing the death of God and writing the Antichrist, explains a man whose jealousy and sense of inferiority are the cause of knowing the meaning of life and striving for it. Lack of secure attachment to God and people, creating feelings of insecurity, helplessness and abandonment, lack of belonging and respect, turned Nietzsche into an atheist and nihilist philosopher.

Spiritual attitude towards the world, attention to the kingdom of the universe, along with attachment to God, by strengthening the relationship with self, people and nature, relieves human suffering that is not seen in secular spirituality.

Psychosocial problems of breast cancer patients, such as anxiety, depression, anger, sadness and despair, along with spiritual distress like a misunderstanding of illness as divine punishment, despair of God's mercy, and dissatisfaction with destiny, should be considered in oncology health services. More than 90% of Iranians are Muslims. They believe in God, the management of the world by God, the existence of the soul in man and the universe, life after death, and the feedback of their verbal and non–verbal behaviors. The Sound Heart spiritual care model is designed and validated based on religious evidence. This model is in harmony with the religious culture of the patients. In third–wave psychotherapy, mindfulness, as the result of combining Eastern spiritual traditions such as meditation techniques with traditional cognitive–behavioral therapy, seeks to draw the patient's attention from dysfunctional thoughts and feelings to the body and the nature around him. This study was conducted to compare the effectiveness of spiritual therapy based on the Sound Heart Model and Mindfulness training based on Kabat–Zinn perspective on the resilience of patients with breast cancer.

This quasi–experimental research was carried out with a pretest–posttest design with two experimental groups in 2019. The samples consisted of women with breast cancer treated in Baqiyatollah Hospital in Tehran City, Iran, to investigate the effect of two types of interventions on patients' resilience. In this study, due to the type and duration of intervention, the type of disease and to avoid creating moral ambiguities, there was no external control group. Thirty eligible volunteer patients were included in the study by the available sampling method. Samples were randomly assigned to two experimental groups (1 and 2). The inclusion criteria were as follows: being able to communicate and understand the taught material; lacking a history of chronic mental illness in the past and present; not taking psychotropic drugs or having a history of drug addiction; lacking familiarity with the Persian language; not having other diseases or complications leading to hospitalization in the intensive care unit; being 35–55 years old; scoring the degree of disease level between 1 and 3; having education more than a high school diploma. The exclusion criteria were unwillingness to continue the research, simultaneous participation in another research, and the occurrence of an important crisis in life in addition to the crisis of the disease during the study. After explaining the purpose of the research and obtaining informed written consent, for each group, the intervention was performed in eight sessions, face to face, 30–45 minutes, once a week, with prior coordination for each patient. The samples completed the Connor–Davidson Resilience Scale (Connor and Davidson, 2003) before and after the intervention. The collected data were entered into the SPSS version 22 and described using centrality and dispersion indices. The paired t test was used to compare the results before and after the interventions. To compare the two intervention methods in the posttest, covariance analysis was used.

The results of the paired t test to compare before and after the interventions showed a significant difference between the mean scores of the resilience variable in the pretest and posttest stages in the experimental groups (p<0.001). The analysis of covariance showed that the mean resilience in the posttest was significantly different between the two spiritual therapies based on sound heart and mindfulness training, after eliminating the effect of the pretest (p<0.001). Due to the high average resilience in spiritual therapy based on a sound heart (57.33) compared to mindfulness training (52.26), this treatment was more effective than mindfulness training.

Based on the findings of this study, spiritual therapy and mindfulness training has a positive and greater effect on patients' resilience. So, spiritual therapy based on a sound heart model which is in harmony with the culture and values of the Muslim people of Iran is recommended for the treatment of cancer patients.

"Trans-religious spiritualism" with claim of providing spiritual needs, promoting spiritual health, giving hope, vitality, giving meaning to life, freeing from aimlessness, improving human relationship with nature and society seeks inner peace and satisfaction in an individual style through a self-made, eclectic and inner spirituality.The aim of this study was to explainthe principles of trans-religious spiritualism.

This qualitative research was conducted in 2022 with the operational method of discourse analysis for creating closer semantic connection between content and understanding of trans-religious spiritualism; providing a way of understanding the text, context and hypertext.

The meta-discourse atmosphere indicates the formation of this discourse due to the impact of spirituality on human health and life.

The discourse space showed the pantheistic worldview, the monistic approach to the world and the rule of "introversion" and "secularism" in its foundations.The intertextual space indicates its claim for alleviating suffering, - the semantic space indicates its orientation and tendency difference with the religious spirituality. Structural space, showed the effective role of media, "cyberspace" and art in the spread of new spiritualism

Improving the quality of life in cancer patients requires holistic and community-based interventions. The aim of this study was to compare the effectiveness of spiritual counseling based on the sound heart model and mindfulness training in improving the quality of life of women with breast cancer.

This clinical trial was performed with two experimental groups on women with breast cancer at Baqiyatallah Hospital, Tehran. Thirty eligible volunteer patients were enrolled in the study and randomly assigned to either spiritual counseling or mindfulness training. The interventions were performed in 8 sessions, 30 to 45 minutes, face to face. The quality of life questionnaire was completed by the subjects before and after the intervention. Data were entered in SPSS software (version 22.0). Because the normality of data distribution was not met, the Wilcoxon nonparametric test was used to compare the baseline and postintervention data in each group. In order to compare the effectiveness of the two methods of intervention, we calculated the mean difference in quality of life for each group and used the Mann-Whitney U test to compare the data.

The Wilcoxon test showed that both interventions were effective in improving quality of life (P < 0.001). The Mann-Whitney U test showed that spiritual counseling had a greater effect on quality of life than mindfulness training (P < 0.001).

Considering the greater effect of spiritual counseling on the patients’ quality of life, in comparison with mindfulness training, it is recommended that spiritual therapy be used in the treatment of cancer patients as a means of strengthening the adaptation ability, reducing spiritual distress, and increasing the quality of life of patients.

The spiritual education of students, by professors in the position of mentors, requires spiritual empowerment and deepening of spirituality in the university environment. The aim of this study was to investigate the effect of a spiritual empowerment program on the spiritual mentoring competence of soft war officers.

This randomized controlled clinical trial was performed in 2020 on 98 army commanders in Tehran. Commanders were selected based on inclusion criteria by available sampling method and divided into two groups of control and test by random group assignment. After obtaining informed written consent, completing the demographic form and occupational spiritual health questionnaire, the intervention was performed for the experimental group during the distance education program with a multimedia method based on the sound heart model with the aim of gaining trust, increasing knowledge about spiritual health, development of communication with God, self, people and the natural world, and motivation. The intervention was performed by donating educational software and following the training in the virtual network for 15 weeks. The control group did not receive any intervention. After four months (at the end of the intervention time), the questionnaire was completed again by both groups. Descriptive statistics (mean, standard deviation) and analytical statistical methods (Wilcoxon and Mann-Whitney tests, Chi-square test and Fisherchr('39')s exact test) were used to analyze the data.

There was no significant difference between the mean and standard deviation of the occupational spiritual health of the two groups before the intervention (254.54 82 ± 13.82 in the control group and 257.59 ± 11.0 in the intervention group). After the intervention, there was a statistically significant difference in terms of this index in the intervention group (P <0.001) by 106 units to 363.12 ± 68.51. The correlation coefficient (r) between occupational spiritual health and Allison spiritual health was 0.76 and the value was P <0.001.

Due to the necessity of deepening spirituality in military-training centers and the effect of the spiritual empowerment program on the competence of spiritual mentoring of commanders, the use of this educational software is recommended.

The level of empathy, commitment, respect to clients and receiving feedback from health service outcomes in the health system staff are lower than the expected quality of society. The Sound-Heart spiritual care model considers the patients care and treatment as the highest worship. Providing health services requires cultivating, deepening spirituality and spiritual empowerment of medical students.The purpose of this study was designing and validating the Studentschr('39') Spiritual Self-care Empowerment Model with Sound Heart Approach.

By using the philosophical inquiry and the conceptual analysis approach and Qualitatively-Derived Theory based on Morse et al.chr('39')s Concept-Integration method, studentschr('39') spiritual empowerment model was designed in six stages: Defining concepts representing the main phenomenon - Level of concept development - Relationship between concepts, detailing the central concepts to determine the relationship between them - formulating conceptual model. The findings robustness, accuracy, completeness, comprehensibility, clarity and rationality, were confirmed by Morsechr('39')s suggestions, the use of authentic Islamic texts, and three specialized panels, by faculty members of the Academy of Spiritual Health

Conceptual model elements include: - Studentschr('39') confidence building, - Spiritual knowledge-building - Development of relationship with God, self, people and creatures - Motivation, self-confidence and "self-efficacy". Daily self-calculation based on the problem-solving process is needed. Professors should avoid studentschr('39') inquisition. As mentors, they should train the student by cultivating themselves.

Considering the cultural and educational challenges in Iranian universities and the necessity of spiritual education of students, the spiritual empowerment model is suggested as an executive strategy.

The attitude of military professors towards life events and job stresses affects their health. If stressful events are considered as spiritual experience, they cause less harm to people’s spiritual health.

The present study was conducted to investigate the correlation between daily spiritual experience and spiritual health in professors of military universities.

In this descriptive-cross-sectional study conducted in 2019, 150 military professors were selected using convenience sampling based on the inclusion criteria. Data were analyzed using one-way analysis of variance (ANOVA) and Pearson correlation coefficient. Significance level was 0.05.

There was a positive and significant correlation between the score of spiritual health and spiritual experience of professors (r = 0.18, P = 0.01). The correlation between spiritual health and daily spiritual experience in professors in subgroup of selected university A, Selected University B and selected university C was (r=0.005, P=0.39: ) (P=0.02, r= 0.32) and (r: 0.04, P=04.77), respectively, which were statistically significant in selected universities A and B affiliated to the Armed Forces of the Islamic Republic of Iran.

Considering the correlation between spiritual health and daily spiritual experience, it is recommended to implement methods to promote spiritual health, change attitudes toward life events, and religion-oriented struggling with job stress in Faculty Empowerment Program.

Assessing the spiritual health of professors (soft war officers) is essential to deepen the spirituality of the university environment and counteract cultural invasion. The professional spiritual health assessment should be done without measuring religiosity and inquisition. The purpose of this study was to design and validate a self-assessment questionnaire for the professional spiritual health of professors (soft war officers).

This was a sequential exploratory study of instrument making. Data were collected in sequential chronological order. In the results interpretation part, data correlation was performed. In qualitative phase using the concept analysis method of Schwartz and Kim hybrid model with deductive/inductive analysis approach was done in three stages: a theoretical review of religious and scientific evidence, fieldwork with in-depth individual interviews and discussion in focus groups, final data analysis based on "Contractual Content Analysis Method", the initial version of the questionnaire was developed in the form of 73 initial measurable items. To determine the validity of the questionnaire, face validity, qualitative and quantitative content (CVR and CVI), structural validity, to determine reliability of internal consistency (Cronbachchr('39')s alpha) and stability were performed.

The CVR score in 67 items was higher than the Lewsheh table number (0.33). Five items without the required score were removed from the questionnaire. The results of CVI calculation showed that all items received a CVI score higher than 0.79. The final questionnaire had 67 items. The results of exploratory factor analysis showed the existence of a 7-factor model (model of spirituality, courage, kindness, wisdom, modesty, self-respect, justice) in the structure of items. Internal consistency of the questionnaire (with Cronbachchr('39')s alpha of 0.9) showed that all items had a high correlation and were significant at the level of p <0.05.

Using this questionnaire allows professors (soft war officers) to examine professional spiritual distress and diagnose spiritual problems. The use of spiritual care guidelines, daily self-calculation, enables cultivation so that they, in the position of spiritual mentors, can achieve the Islamization of the university and the fight against soft war.

Numerous job stresses in military instructors damage their spiritual health and necessitate spiritual self-care. Considering the importance of teacher empowerment, the aim of the present study was to investigate the effect of spiritual empowerment with a multimedia method based on the sound heart model on the spiritual health of military teachers in an interventional study.

The present study was a randomized clinical trial, conducted in Tehran in 2019, on 98 military professors (49 in the experimental group and 49 in the control group). The samples were randomly divided into experimental and control groups. Intervention for the experimental group, a multimedia training based on a sound heart model with the aim of gaining trust, knowledge, communication development, motivation, by donating educational software and following the training in the virtual network, was implemented for 15 weeks. The control group did not receive any intervention. Before and immediately after the intervention, Pulotzin and Ellison spiritual health questionnaire was completed by both groups.

The difference between the two groups in terms of spiritual health index, after receiving the desired intervention and adjusting the effect of baseline values in the two groups was equal to 24.09 (22.69-25.49) and this difference was statistically significant (p<0.001). Also, after receiving the intervention, the difference between the two groups was significant in terms of religious health index 11.97 (11.11-12.83) and Existential health 11.90 (10.99-12.79) (p<0.001).

According to the results of the present study, it seems that the intervention based on a Sound Heart model has a significant effect on improving the mental health of military teachers.

Anxiety disorders, as spiritual distresses in hemodialysis patients are associated with an increased risk of suicide that requires spiritual care. Evidence suggests that spiritual care is not based on a model consistent with the values and culture of Muslim patients. The purpose of this study was to investigate the effect of spiritual counseling based on the Sound Heart Model on the anxiety of hemodialysis patients.

This clinical trial was conducted in 2018, for110 hemodialysis patients of Kamkar hospital in Qom. After convenience sampling according to inclusion criteria, obtaining informed the written consent and random allocation of samples to experimental and control groups, in the support-educational system, spiritual care based on a sound heart model was performed for patients and families of the experimental group, in 12 individual sessions, 35 to 45 minutes according to the patientschr('39') self-care ability. Beck Anxiety Questionnaire was completed by both groups before and after the intervention.

Independent t-test was used to compare anxiety between the two groups and a paired t-test was used to compare the level of anxiety before and after intervention in each group. The significance level of 0.05. Calculations were performed with SPSS software version 24. There was no statistically significant difference between the two groups before the intervention (p = 0.530). After the intervention, the difference was significant (P = 0.000). The mean score of anxiety in the control group did not show any significant difference before and after the intervention (p = 0.692), the difference was significant in the intervention group (P <0.001).

Considering the impact of spiritual beliefs on patients adaptation, the necessity of community-based and holistic care, attention to patientschr('39') spiritual needs and findings of this study that indicate the effectiveness of  spiritual counseling in reducing anxiety in hemodialysis patients, the use of a sound heart model is recommended.

A healthy lifestyle is a valuable resource for reducing health problems and promoting health, and improving the quality of life. In the present study, the effect of interprofessional spiritual health education on the lifestyle of military students was determined.

This quasi-experimental study was conducted between March 2018 and June 2019. A total of 110 final senior nursing and paramedical students studying at Aja University of Medical Sciences were randomly selected and assigned to two groups of control and intervention. Spiritual health educational intervention was performed in the form of 2 workshops (4 to 6 hours) for the intervention group. Standard questionnaires of spiritual health and health-promoting lifestyle were completed in pre-test and post-test by both groups.

The findings indicate a significant effect of interprofessional spiritual health education on the lifestyle of military students. The highest effect for the variable of responsibility for health and nutrition with the observed effect was 0.49 and the least effective for the variable of interpersonal relationships with the observed t was 0.10.

Considering the significant effect of interprofessional spiritual health education on studentschr('39') lifestyle, it is necessary for education officials to take serious action to review and update the content and curricula and to include the topic of "spiritual health”.

Based on religious beliefs, the Iranian Muslim follow the lifestyle of the Prophet and the Imams. The aim of this study was to comparatively evaluate the spiritual health behaviors of the Iranian Muslim in the COVID-19 pandemic with religious evidence.

This comparative study was conducted in the period from March 1, 2020, to the end of May 2020 in Tehran, Iran. Without intervening in the research samples, the researchers observed, recorded, examined and compared their individual and social behaviors with religious evidence. Data collection methods were semi-structured interviews, observation, taking notes from published papers, website surveys and social networks. Data were analyzed by conventional content analysis.

Religious beliefs, as a moral motivating factor, had a positive effect on the health behaviors and spiritual health of people in the biological crisis of the COVID-19 pandemic. Community adherence to health standards, spiritual self-care, home care, and family participation in health services at prevention levels were consistent with scientific findings and religious evidence. Muslim people avoided doing things that endangered their own health or the health of others.

The adaptation of health behaviors of the research samples with religious evidence shows the effect of adherence to Islamic rules on the individual and social behaviors of Iranian Muslims, which can be recommended for followers of other Abrahamic religions.

Pediatric cancer as a traumatic event needs pastoral counseling for family compatibility. The aim of this study was to investigate the effect of spiritual counseling using Sound Heart Model on stress, anxiety, and depression of parents of children with cancer.

In this randomized, controlled, pre- and post-clinical trial, which was done in 2019, 72 parents of children with cancer from the armed forces family referred to the Baqiyatallah hospital and Children's Medical Center of Tehran were assigned into control and intervention groups by using block randomization method. Spiritual counseling was provided to the intervention group through virtual method by donating educational software included sixteen spiritual counseling sessions with emphasis on improving the relationships with God, self, people, and nature. Along with, training sessions were held once a week on the social network.For data collection, demographic questionnaire and Depression, Anxiety, Stress Scale (DASS 21) were completed before and immediately after the intervention by the participants. The T-pair test was used to compare each group before and after the intervention, the independent T-test was used to compare the two groups at each stage.

The results showed no significant difference in the mean scores of depression (p = 0.68), stress (p = 0.94), and anxiety (p = 0.66) between two groups before the intervention. However, there was a statistically significant difference in the mean scores of depression (P<0.001), stress (p = 0.003), and anxiety (p <0.001) between two groups after the intervention.

Sound Heart Model- based spiritual counseling reduced the severity of depression and stress in parents and prevented the increase of anxiety in them.