mohammadreza jahangirzadeh qomi

Iranian’s perspective on marriage has greatly changed in recent decades. The perspective of the family members influences the effective role of family and its proper performance of its roles, especially in the transmission of values and culture of the society. Considering the importance of the issue of marriage and the perspective on this matter, this research has tried to extract and explain the components of the perspective on marriage and choosing a spouse, from religious sources. The research approach is "qualitative-quantitative"; meaning that in the qualitative part, the "content analysis of religious texts" method is used, and in the quantitative part, "description" of the survey type was used to measure the validity of the perceptive components. The components related to the perspective on marriage are extracted in this research through the coding method (open, central and selective) and the validity of the components are measured according to the view of experts of religious sciences and psychology. After evaluating the components by experts, twelve components are confirmed. The perspective model has been explained in various dimensions as well, including choice, position, functions, and obligations; each of these dimensions includes several perceptive components. Four components (being religious, morality, wisdom, conformity) have been identified and extracted in the dimension of choice, two components (virtue and prosperity) in the dimension of position, four components (blessing, bringing about growth, caring and pleasure) in the dimension of functions and two components (bowing and honoring and facilitating) in the dimension of obligations. Finally, the extracted components of people's perspective towards marriage and choosing spouse have been evaluated by experts and is analyzed using CVI. The results show how much these components are valid.

This paper aims to study the cocept of philanthropism in Islamic sources and to develop a preliminary test thereon. Thus and referring to the Islamic sources, the content analysis method is used. For the validation and reliability assessment of the test, a survey method was employed with a sample of 109 students from the religious seminary of Qom and the Azad Islamic University. The structure derived from Islamic sources for philanthropism included six components: 1. Acceptance; 2. Bonding; 3. Friendship with others; 4. Supportiveness; 5. Forgiveness; 6. Selflessness. The validity of this structure was confirmed by religious experts with psychology backgrounds using the Likert four-option structure. Subsequently, based on the achieved structure, nearly a hundred initial accounts were designed and validated by experts; and following experts' opinions, some items were eliminated, resulting in a final fifty-question version of the test for evaluation. The reliability of the test was obtained at a level of 0.923 through internal consistency analysis using Cronbach's alpha coefficient. The split-half reliability also revealed values of 0.869 and 0.870 for the two halves of the test. Therefore, this test exhibits appropriate validity and reliability.

Attitudes toward the family in the Case of childbearing and parenting in Iran have changed a lot in recent decades. The influence of the family and the proper performance of its roles, especially the transmission of values ​​and culture of the community are influenced by the attitudes of members. Concern to the importance of the issue of childbearing / parenting and attitudes toward it, the researcher intends to extract the components of attitudes toward childbearing / parenting from religious sources and to explain and study them.The research approach is qualitative-quantitative, meaning that in the qualitative part it is a method of content analysis of religious texts and in the quantitative part it is a descriptive survey method that is used to assess the validity of attitude components. In this study, first the concepts related to Childbearing / parenting and attitudes toward it were categorized and components related to attitudes toward Childbearing / parenting were extracted through coding methods (open, axial, and selective);Then, to assess the content validity of the components, the opinion of 8 experts in the field of religious sciences and psychology has been used. After evaluating the components by experts, 10 components have been approveded

The present study sought to achieve the two goals of developing a conceptual model of will based on Islamic sources and examining its validity using the method of linguistic semantics, qualitative content analysis and descriptive contextualization methodsBy forming the semantic field of will, 36 basic concepts of will are identified in Islamic sources.The results of the "content validity check" at this stage led to the elimination of 20 concepts and the remaining 16 concepts.The results of the search for explanatory descriptive sentences related to the sixteen concepts amounted to 52146 data based on the principle of saturation. They were screened in two stages, the weakness of the book and the lack of conceptual connection.The result of the screening was the removal of 51081 data and the remaining 1074 data, which were analyzed by coding them in three stages: primary open coding, central open coding, and selective open coding.The result of this process was 265 open codes,19 core codes and 4 selective codes.This process showed that, according to Islamic sources, the will consists of 19 components in the form of 4 dimensions.These components are: intellect and air of the soul (as a super-organizer),belief patterns, desires and needs, mood, environment. Socio-cultural (antecedent dimension), environmental events, attention, personal reflections, arousal, evaluation, intention, active effort, action (process dimension), psychological-spiritual collapse, worldly-hereafter confusion, psychological-spiritual growth, action organization and resilience (consequence dimension).These components were evaluated by 9 humanities and psychology experts and were evaluated as favorable using"Content Validity Index (CVI).This modelwillhavetheability tobe convertedinto psychologicalmeasures andeducational-psychological protocols.

The purpose of this study is to identify spirituality in three dimensions of meaning, scope and functions in psychology and Islam. According to the purpose of the research, psychological sources related to religion and spirituality as well as verses of the Qur'an, narrations and works of Muslim thinkers were referred to and the data were extracted and compared and analyzed descriptively-analytically. Findings showed that spirituality in psychology is a psychological state that includes characteristics such as insight, understanding of unity, inner integrity, feeling of wonder, feeling of excellence, feeling of acceptance, disconnection, love and compassion, gratitude for the blessings of life and feeling of meaning. But spirituality in Islam is a state that is realized in connection with the existence of God Almighty and includes the components of knowing God, believing in the Creator, feeling belonging to the Creator, and doing action for God, comprehensive understanding of His presence and understanding of nearness to God. It was also found that the functions of spirituality in psychology in the areas of physical and mental health are the effect on happiness, personality and healing, reducing pain and esoteric satisfaction. From the Islamic point of view, functions such as relaxation and reduction of suffering are related to common spirituality, but Islamic spirituality has specific functions such as lasting pleasure, genuine meaning to life and closeness to the Creator, which is not mentioned in spirituality in psychology.

The purpose of this study was to "develop a model of assertiveness based on Islamic sources." The present study is a theoretical descriptive-analytical research and the data collection method is based on library studies. To evaluate the content validity quantitatively, two relative content validity coefficients (CVR) and content validity index (CVI) were used. The result of the study in religious teachings was the extraction of 17 concepts related to the components of assertiveness, which were presented to twelve religious and psychological experts. After review by experts, ten concepts were confirmed as components of assertiveness and seven concepts were removed. One of the achievements of this research is to reach a new definition of assertiveness. Identifying the differences between the religion of Islam and Western schools in the purpose and motivation of assertiveness, positions of assertiveness, differences in defining key concepts such as rights and rights, power and strength of rights and comprehensiveness of rights in Islam is another part of research achievements.

This paper addresses the relation between dimensions of religiosity and religious orientation with marital satisfaction. The research method is practical in terms of objectives, and it is descriptive and correlational in terms of data collection method. The statistical population consisted of 6996 married teachers in Qom. The statistical sample included 377 teachers of the statistical population who were selected through stratified-relative random sampling method, they answered three standard questionnaires: Enrich marital satisfaction (1995), the Glock’s and Stark’s dimensions of religiosity (1995), and Allport’s religious orientation (1997). Descriptive and inferential analysis of the data at the level of Pearson correlation test and simultaneous regression analysis through SPSS-V22 software showed that the dimensions of religiosity and religious orientation can predict marital satisfaction. There is a positive correlation between the total score of the dimensions of religiosity and emotional and ritual dimensions with marital satisfaction. In addition, there is a positive correlation between internal religious orientation and marital satisfaction. There is also a positive correlation between the total score of the dimensions of religiosity and all its dimensions with the internal religious orientation. According to these findings, there was no significant difference between men and women.