sayyed ziaoddin olyanasab

The issue of water and thirst in the Karbala incident is a challenging issue that has had significant effects on the way of Shia’s mourning. Water is very important as a vital substance in the life of every human being. In 'Āshūrā event, the callousness of the Yazid army caused the water to be shut off. However, by shutting off the water on the seventh day of Muharram, Imam Hussain (as) had only three remaining days, and it has become a source of controversy among researchers. Some believe that no water can be found in the Imam's tents from the 7th day of Muharram onwards; on the other hand, some believe that water was available to Hussain ibn Ali (as) until the day of 'Āshūrā. Based on both points of views, the problem of the present research is the analysis of the traditions in the authentic historical traditional about the efforts of Imam and his companions to get water in three days before the battle. The original source and the process of transmission of these traditions to the 10th centuries and later are also worthy of attention. Therefore, it is necessary to analyze the reliability of such traditions. How can the traditions expressing the Imam's miracle of digging a well to obtain water be cited? From what approach is dealing with the issue of thirst in recent centuries, especially by different Maqatil and was it based on a historical event or a hadith? What is the approach of the hadith and historical books of the Imamiyyah and Sunnis to the issue of the extraordinary thirst of Imam's army? And how reliable is the traditional documentation of this teaching? In this research, an attempt has been made to answer the mentioned questions by relying on authentic Muqatil and hadith and historical books, and to examine the traditions related to the water situation in Karbala in 61 Hijri.

After determining the main problem of the research and taking into account its place in the system of historical hadith studies, this research has been compiled by taking advantage of library studies. In this research, first of all, the collection of existing reports according to the research problem has been studied and it has been screened based on specific keywords. While classifying the data, the content has been analyzed and explained. In the final step, by comparing the data and continuously going back and forth between them and the categories, the relationships between the data are tried to be discovered in response to the research problems. In other words, the data will experience different arrangements like pieces of a puzzle so that they can provide a clear picture of the answers to the research questions in a meaningful relationship with each other. At the end, the results of the research are presented in the form of writing. Therefore, the information and raw materials of this research were carried out by the library method and data collection. After that, the materials collected from historical and traditional sources were described, analyzed and criticized.

By examining the historical traditional sources, it can be found that the traditions in the area of the discussed issue can be divided into two categories: the first category: the traditions that indicate the presence of water on 'Āshūrā and the second category: the traditions that indicate thirst on the day of 'Āshūrā. Regarding the first category, we can discuss the filling of leather bottle on the seventh evening of Muharram as a tradition that is emphasized the Shiite and sunnite sources, which is subject to criticism according to various reasons. The sprinkling of water on the face of Hazrat Zainab (as) on the night of 'Āshūrā is one of the other traditions that have been cited by those who say that there is water on the day of 'Āshūrā while evidence shows that this tradition Is to be meditated. Many other traditions also show that Imam Hussain (as) asked for water on the day of 'Āshūrā, and a comprehensive review of these traditions also shows that these traditions cannot be considered as conjecture. On the other hand, traditions indicating Imam's order to bathe and clean the companions with the waters, the possibility of drinking milk from available animal in the tents Despite the restrictions on camels, the possibility of obtaining water despite military restrictions and digging a well in Karbala showed that water was available on the day of 'Āshūrā. And it has even been used. Some of these hadiths are a state of doubt and others are states of more carefulness and contemplation. Apart from this comprehensive view of these traditions, recent Muqatil's view of the problem of thirst is normal thirst or an exaggeration of the research in this approach. The sentimental approach, which can be seen in the issue of 'Āshūrā, has given rise to the issue of thirst or asking for water on the part of Imam Hussain (as). The more distance one gets from the time of the 'Āshūrā incident, the more emotional approach and perception of 'Āshūrā takes on a newer color and flavor. This approach in the Safavid and Qajar period, which is the turning point of hadith and history, takes on a different gloss about 'Āshūrā, and traditions lose their dignity and become reports that storytellers and some elders are the ones who create the public's extreme view of this approach. Apart from the existence of correct traditions about the Imam's thirst and even the callousness of the Umayyads in the immorality of the war, but paying attention to these traditions that are worthy of contemplation and the approaches that arose in the late centuries as well as contemporary times, it can be said that the issue of thirst has become a matter of prestige in 'Āshūrā.

The traditions related to the thirst in Imam's tent are limited to one or two traditions and they are implicit. Traditions with this theme became more popular in the Safavid and Qajar periods, and this is due to the influence of the atmosphere of the time that the people of that time gradually got used to. As the distance from the time of 'Āshūrā incident increases, the sentimental perception of 'Āshūrā takes on a newer color and flavor. This approach in the Safavid and Qajar periods, which is the turning point of hadith and history, takes on a different gloss about 'Āshūrā, and the traditions lose their dignity and become reports that storytellers and some elders become the founders of the extreme view of the public in the field of this approach. The later and surviving reports of the 'Āshūrā incident, have tried to present a more disgusting image of the cruel behavior and character of the army of Omar Sa'ad by showing the excessive thirst of the army of Imam Hussein (as) and their weakness, and especially by showing the children as oppressed while in the First and authentic traditions about 'Āshūrā, reports about oppression in this way and with this image are not found; Of course, the oppression imagined for Imam Hussain (as) and his family, according to the traditions, is beyond the oppression that these sources have reported, otherwise, the oppression of Imam Hussain (as) can only be more painful for innocents and fair witnesses.

The human nature, according to the philosophy of creation and the need for happiness, requires the pursuit of true joy and well-being. In Farabi’s view, this happiness is achieved through the establishment of governance, which itself is a result of individuals coming together under the supervision of a family within the framework of a government. However, the mere formation of governance and family does not lead to the full realization of happiness. Farabi believes that for happiness to be achieved, the government must intervene in family affairs. This is because the ruler of the virtuous city (Medina al-Fadila), as the primary teacher of society, uses his active intellect to introduce three key indicators for attaining happiness and teaches society the methods to achieve them.This study, using a descriptive-analytical approach based on library data, examines the role of governance in creating a family-centered on happiness. The results of this research indicate that Farabi’s religious thought is rooted in teleology. He believes that the ultimate goal of religious philosophy—true happiness—should be realized in all members of society, which is formed through family ties. Therefore, the role of governance should begin within the family unit and expand to the broader society. This requires that governance, by creating favorable conditions for progress toward the ultimate goal, fulfills its duties in shaping family life.

The existence of the world and the circulation of Giti is the only existence of the savior whom God and the infallibles have promised to appear at the end of time. In all heavenly religions, the appearance of this divine man has been heralded; To bring the world full of oppression to justice. Naturally, his appearance will be followed by many dangers and difficulties and can create a great challenge for the world government of Hazrat Mahdi (AS). The present article came to a conclusion with library research and hadith analysis; Knowing these events and challenges is very important for those waiting for Hazrat Mahdi. The findings show that some of these incidents cause a lot of trouble for the Imam and disrupt the process of emergence and governance.Commentary narrations point to three important challenges that have interpreted the departure of Sufyan under 11 verses and the departure of Dajjal under 5 verses on these two incidents, but another challenge that has been a constant concern of the innocent people; The prolonged absence of the Imam and the forgetting of the memory of the Prophet are in the minds of the people; Because more than eleven centuries have passed since the disappearance of Imam Mahdi (AS) and most of the people have not seen him and have not socialized with him, so it is difficult to recognize him and pledge allegiance to him at a glance.

This study aimed to investigate the relationship between mindfulness, religiosity, spiritual well-being, and emotional processing among students who adhere to Salat. The descriptive cross-sectional study was conducted on 240 students from Azad University, Rash branch, during the academic year 1398-99.

The students were selected using the convenience sampling method. Initially, the participants were requested to complete several questionnaires, including the mindfulness questionnaire (Baer et al. 2006), religiosity questionnaire (Seraj-Zadeh et al. 2013), spiritual well-being scale (Paloutzian & Ellison, 1982), and emotional processing scale (Baker et al. 2007). The collected data was analyzed using the Pearson correlation coefficient.

The findings of the study revealed significant positive relationships between mindfulness and spiritual well-being as well as emotional processing. Additionally, the results indicated significant positive relationships between religiosity and spiritual well-being as well as emotional processing.

The analysis demonstrated that higher levels of mindfulness and religiosity were associated with higher levels of spiritual well-being and emotional processing.

The political education of students is of special importance due to its effects on human identity and future civil lifestyles. In the meantime, paying attention to the educational foundations of Imam Ali (AS) in Nahj al-Balaghah, due to his political growth, is emphasized by Muslim and non-Muslim world thinkers. Therefore, the aim of the current research is to explain the characteristics of in Nahj al-Balaghah.The current research is qualitative and its method is based on the meta-synthesis of Erwin et al., (2011). The research material consists of 68 articles and graduate theses about Imam Ali (AS)'s political education in Nahj al-Balaghah, which were presented during  2001-2020. The research sample includes 24 research that were purposefully collected and selected based on thematic data monitoring. he research data was gathered through a qualitative analysis of the studied documents. Based on the data analysis, the components of political education from the perspective of Imam Ali (AS) in Nahj al-Balaghah were categorized into 6 dimensions and 31 factors.These dimensions include the characteristics of goals, principles, and foundations of political education, teaching-learning methods, behavioral dimensions (trainer and learner), evaluation, and environment. Curriculum planners can design and develop a better political education curriculum by considering these features for the elements of political education curriculum and the factors affecting it.

 Spiritual happiness is one of the types of positive emotions that play an important role in helping people adapt to the situation in stressful situations. Also, the meaning of life and psychological capitals are also variables that form the basis of effective, directed and continuous coping of individuals with difficult conditions. Therefore, based on this, the current research was conducted with the aim of predicting spiritual happiness based on meaning in life and psychological capital, with the mediation of students' sense of coherence during the Covid-19 epidemic.

 The present study is a descriptive survey-based study involving the use of structural equation modeling. The statistical population included all male and female undergraduate students (day and night) of Isfahan University in the academic year 2020-2021. There were 360​​students from this community who volunteered to participate in the research. In this study, the data were collected using a questionnaire of demographic characteristics, Chirian & Afrooz’s spiritual happiness questionnaire, Steger et al.’s meaning in life questionnaire, Luthans psychological capital questionnaire and Antonovsky’s sense of coherence questionnaire. The collected data were analyzed on Smart PLS2 and using structural equation modeling. In the present study, all ethical considerations were observed and the authors reported no conflict of interest.

 The results showed that meaning in life and psychological capital with the mediation of sense of coherence has a positive and significant relationship with spiritual happiness (P<0.00).

 Having spiritual vitality plays an important role in helping people to face the life challenges. Meaning in life and psychological capitals create a source of internal resistance that can be effective in creating spiritual vitality in students in interaction with the sense of coherence.

The infallibility of prophets is one of the basic beliefs of Muslims, but its scope is a matter of dispute. One of the disputed verses in this regard is Prophet Shoaib’s threat in the verse “or else you shall come back into our religion” (Ibrahim: 13), the interpretation of which to mean return to the religion of the disbelievers is a challenge to Shiite beliefs and requires serious analysis because the general Shiites believe that the prophets were infallible in all periods of their lives. In this study, the exegetive viewpoints have been examined through a comparative method and it becomes clear that in the analysis and justification of the aforementioned challenge, the exegetes have said that the meaning of return (ʿowd) in the verse in question is Prophet Shoaib entering the religion of the disbelievers and agreeing with them, is an explanation of the illusion of the disbelievers, and the domination and generalization of the ruling of the majority for the general and transformation. ʿOwd, meaning transformation, can be acceptable despite some caveats. Most of the exegetes have taken ʿowd to mean return, however, they have refused to accept such a meaning. From the point of view of this article, ʿowd is acceptable in the sense of return, with the explanation that Prophet Shoaib followed the religion of the previous Prophet along with his people in the period before his prophethood. Only Ibn Taymiyyah, in contrast to Sunni and Shiite exegetes, has insisted on the committing of sins by the prophets without citing the text of the verse.

Different religions have tackled the issue of natural disasters, considering them the result of people’s sins, holy action, and tools used by God to punish people. These beliefs will keep people reluctant to do anything to respond well to disasters since they believe that nothing could or should be done. Of course, the Holy Quran advises believers to stay cautious about disaster risks and try to lessen them. Thus, this research aims to investigate the verses of the Holy Quran about disaster risk management to correct religious beliefs about this topic.

A qualitative study was conducted. First, verses of Holy Quran related to disasters were identified through a search in Quran’s text, translation, and interpretation. Data were analyzed using qualitative content analysis.

82 of verses were included in the analysis after evaluating their content. The results were divided into two categories: readiness, and prevention and vulnerability reduction.

This research confirms that Islam has paid much attention to disaster readiness and prevention. This issue has been stated in Holy Quran with many examples and suggestions. Precise reflection in these verses can have a notable influence on changing the views and beliefs of society members, and these verses are proof of the policies, actions, and plans that humanity has reached after years of experience against hazards.

The "the simplicity of the reality (al-ḥaqīqa) of all things and the licks of something from them" rule is one of the most important topics Theology in particular that Mulla Sadra claims that no one other than Plotinus and he found out about it. And also the development of this rule, what philosophical problems has it solved and what achievements has it brought about in Sadra’s philosophy? Considering that this rule can be understood in the realm of unity in plurality and the realm of plurality in unity, this article is based on it by proving that Mulla Sadra, in understanding the principle of this rule, is indebted to the verses, hadiths, and intuitions of mystics in both realm, has tried to expose the development of this rule among the philosophers before Mulla Sadra to criticism and analysis in a descriptive and analytical method. Therefore; Plotinus tried to express the content of this rule in both realms. But Farabi, Suhrawardi and Mirdamad played a role in the development of this rule only in the realm of plurality in unity, ignoring their foundations. Also, Mulla Sadra and his followers have used this rule in both realms in the course of the development of the Transcendent theosophy in many cases, such as the relationship between the God and its knowledge, or the relationship between the soul and its powers.

Since the purpose of the Qurʾān is to promote the Worldly and Otherworldly Life of mankind, and nourish the human soul and body in all dimensions, we should consult this holy book in all aspects of our lives. However, some Shia and Sunni scholars believe that the implication of the Qurʾān is speculative. The present study seeks to determine the correct view of the definitive (qaṭʿī) and the speculative textual implication of Qurʾān. If we examine and explain the definitiveness of the usage-based intentions of speakers and, in most cases, the definitiveness of real intentions, adopt a holistic view of the verses, consider different sorts of verses (perspicuous (muhkam), intricate (mutashābih), etc.), and focus on the expressive miracle of the Word of God, then we might conclude that the word of revelation (i.e. the Qurʾān) enjoys a definitive implication, barring the intricate verses the interpretation of which no one knows except those who are firmly grounded in knowledge (al-rāsikhūn fi l-ʿilm). There are no doubts about the meanings of Quranic words more often than not.

Some of the narrations of revelation occasions in Shiite exegeses do not have a Shiite source and have been transferred from Sunni sources to Shiite commentaries. Considering the position and role of the narrations of revelation occasions, as separate evidences in understanding the Quranic verses, it is necessary to carefully examine the criteria for identifying them, because knowing the authenticity and criteria for identifying these narrations has a serious effect on their acceptance, denial and critique. The present article, by inducing and analyzing interpretive and narrative sources and reflecting on the content of some narrations of revelation occasions transmitted to the Shiite exegeses, finally discovers four criteria for recognizing these narrations, with each of which the transmission of such narrations from Sunnis to Shiite interpretations is possible. These criteria are as follows: the acknowledgment of some exegetes quoting a narration from Sunni sources, historical precedence of a narration in the first Sunni sources, existence of specific Sunni narrators in the chain of transmission, and the content compatibility of a narration with the specific beliefs of the Sunnis.

The present study seeks to examine the Qur'anic documentation of the awakening of human society based on the innate unity of human beings.(Problem) the leading article tries to explain and study this matter by using the library filing method and quoting verses and narrations,(Method)paying attention to natural brotherhood and brotherhood among human beings results in the awakening of humanity and innate unity on a large international scale.(Hypothesis) The Qur'an emphasizes the unity of human beings by attributing them to a single parent, being a single nation, on the unity of human beings at the level of humanity. In the Holy Quran, the word brother is used absolutely in relation to the brotherhood of the believer and the polytheist and the believers together, in such a way that the Messenger of God calls the disobedient and polytheistic people his brother. The attention and emphasis of the Holy Qur'an on this issue strengthens the brotherhood and relationship of brotherhood between human beings, their innate love and natural unity and this kind of unity is inalienable and universal. The attention of different governments of the world to issue, interaction and communication combined with security, provides the ground for the growth and development of human societies and this unity will be a platform for the manifestation of monotheism and common religious beliefs.(Findings)

Resistance against the problems of life and patience about the unfortunate consequences are among the essential skills for living in today's world. The aim of this study was examine the effectiveness of teaching patience based on the Quran in the resiliency and self-compassion of the spouses of the disabled with spinal cord injury in Isfahan.

This study used a quasi-experimental pretest-posttest control group design. The statistical population included all the spouses of the disabled with spinal cord injury in Isfahan in 2020, out of whom 30 were selected according to inclusion criteria on a voluntarily basis and were randomly assigned into experimental (15 person) and control (15 person) groups. In this study, data were gathered using demographic characteristics questionnaire, Resiliency Scale (Conner & Davidson) and Self-Compassion Scale (short-form, Raes & et al,). The data were analyzed by Univariate Analysis of Covariance (ANCOVA). In the present study, all ethical considerations were observed and the authors declared no conflict of interest.

The results showed a significant difference between the experimental and control groups in their means scores related to the two variables of resiliency and self-compassion (P<0/05).

The results show that teaching patience based on the Quran is effective in increasing resiliency and self-compassion in the spouses of the disabled with spinal cord injury.

With the advent of positive psychology, human capabilities and abilities has been the focus of psychology researchers. This research has been done for evaluation of the effectiveness of spiritual happiness training (based on Quran) on psychological capital & time perspective at Hazrat-e Masoumeh University students in Qom city.

This research was a quasi-experimental with a pre-test and post-test design with a control group. The statistical population of the study was all students of Hazrat Masoumeh University in 2019. A total of 30 volunteer students were randomly assigned to two experimental and control groups (each with 15 members). In the test group, spiritual happiness training (based on the Quran) was performed for eight sessions (90 minutes each session), but the control group did not receive any intervention. In this research, Psychological capital questionnaire (Luthans, 2006) and Time Perspective questionnaire (Zimbardo & Bouyd, 2006) were used for data gathering. Descriptive indicators and analysis of Covariance were used for analyze the data with using SPSS 21 software.

Ethical Considerations: 

The objectives of the study were explained to the participants and their oral verbal satisfaction was obtained.

The results showed that there is a significant difference between the post-test mean of the test and control groups in the variable of psychological capital (123±11/237) and positive past (23/733±6/963), negative past (7/065±18/266), pleasure present (36/533±4/983), fatalistic present (9/80±3/405) & Future (4/66±2/093) (P<0/000).

Spiritual happiness training )based on the Quran( is effective in increasing psychological capital and moderating students' time perspective.

It is essential to understand the exact meanings of the terminologies of any scientific discussion. One of the scientific discussions of Mahdaviat is the sings of Advent which relate to the events occurring before the Advent of Imam Mahdi (AS). The present descriptive-analytical study sought to investigate the terminologies of the sings of Advent and their meanings. The data were collected through library research. The analyses showed that some of the terms related to the discussion of the signs of Advent include hadith, narration, signs, verse, riot, advent, selection, uprising, bloody battle, sedition, the signs of  the Hour, the end of Time, definite (inevitable), and the conditions of Advent. The meanings of the phrases were analyzed based on dictionary, Qur'ānic verses, and narrations, which resulted in presenting their exact meanings and semantic differences and preventing the possible semantic confusion of the words and phrases.

Just as the human body needs to be kept healthy and in inflicted bu diseases, human soul also needs attentionwhen the body suffers from mental and moral diseases. In Imam Ali's point of view, preventing diseases is important for physical health, but more important than physical illness is the spiritual illness that travels painlessly and quietly. The purpose of this study is to investigate the therapeutic ethics of Imam Ali's statements based on Nahj al-Balagha.

This study is analytical/library-based and analyzes the key words like moral maladies, physical maladies, and spiritual maladies in Imam Ali's statements in Nahj al-Balagha, interpretations of Nahj al-Balagha, and narrative books related to Imam's words, like Tuhaf al-Uqul, Exalted aphorisms and Pearls of Speech, Uyoun Al-Hakam and Al-Mavaez. The authors have not reported any conflicts of interest.

The findings indicate that in Imam Ali's point of view, along with physical illnesses, moral and spiritual illnesses also make man ill and that this type of disease is even worse than physical illness; ethical models, the sense of the presence of the Righteous in life, and the use of divine revelations, revive the patient's sense of hope and optimism.

By examining Imam Ali's words in Nahj al-Balagha and other related narrative books, it found that human is a creature with both a material and immaterial nature and his perfection depends on spiritual development and acquisition of moral virtues. It was also found that in addition to physical illnesses, moral illnesses can also be treated and that Imam has been paying more attention to the moral dimension than the physical dimension, and most of his statements have been in line with the treatment of illnesses related to human's moral dimension.

The knowledge of semantics and theoretical vocabulary in the Qur'an is one of the important techniques that considered as sub-branches of interpretation. This knowledge explains the meaning of Qur'anic terms like peer. Throughout the history of the Qur'anic sciences, various works, have been written on this subject. The authors of these works have used different rules for interpreting the Qur'anic vocabulary, but, except in very few cases, none have discussed the rules of this knowledge separately. In this article, some of the most important rules of this knowledge are study by descriptive-analytical method and by inductive method. Finally, its related rules are extract in two textual sections (rule of contradiction, rhetorical rules, context, rhetoric for the spirit of meaning, and rule of knowing objects with antithesis) and extramarital rules (such as vocabulary and descent).

The aim of this study is to compare the etiquette of sleeping from the perspective of Islam and health sciences.

The method of this descriptive-analytical study is to collect information from Shia and authentic interpretations and sources of narration and scientific research, which deals with the comparative study of religious rites of sleeping in Islamic teachings and psychology.

The research findings showed that Islam has specific recommendations regarding the time and place of sleep and the quantity and quality of sleep. Experimental science research has been consistent with Islamic teachings on several occasions. Regarding the doctrine, both in the religion of Islam and in the health sciences, the role of sleep in physical and mental health has been emphasized. Accordingly, it provides a detailed study of the quantity and quality of sleep that promotes sleep hygiene.

All living things need sleep to regenerate and get ready to continue working and working .The blessing of sleep and the peace and comfort that comes from it, as well as the vitality that is found after sleep, are some of the blessings that cannot be described in any way Accordingly, paying attention to the recommendations of the Qur'an and Islam, as well as the health sciences on the components of sleep, can play an important role in achieving physical and mental health and benefit the material and spiritual blessings of human beings

Benevolence (ihsan) is a moral principles addressed in many Qur’anic verses and hadiths, emphasizing its importance. Adherence to this ethical principle, in addition to its useful individual and social effects, has many applications in the field of medicine. The present study tried to explain the applications of the principle of benevolence and interpret it alongside important principles of Islamic medical ethics.

This study used a descriptive-analytical approach to explore the meanings of "benevolence" and examine related Islamic verses and hadiths.

The results indicate that benevolence is an essential ethical principle in Islamic teachings, which has many applications in the medical profession, so it can be deemed as one of the principles of Islamic medical ethics. Charity to the needy, geniality, empathy, cordiality, love, and kindness are also examples of benevolence, the observance of which in the field of medicine can increase the effect of health services to the benefit of patients and facilitate treatment and care. Besides, in case a patient is inadvertently harmed in the course of receiving medical services, if a competent and scientifically qualified physician, therapist or care provider, having the consent of the patient, has treated the patient benevolently, they will not be responsible or liable according to the principle of ihsan, provided that they have not acted with negligence

The cultural orientation of educated academics in Iran with the religious government, is a phenomenon worthy of consideration. The present study seeks to discover students' awareness and firmness to religious beliefs and instructions and their relation with cultural tendencies.

In the framework of an analytical study, religious beliefs affecting behavior were studied using a questionnaire tool. The statistical population of this study were all male and female students with different educational levels in Tabriz University of Medical Sciences.A sample of 268 studentswas selected randomly and the questionnaire was completed for them. Descriptive statistics, one-way ANOVA and Pearson or spearman correlation coefficient were used for statistical analysis.

The results showed thatstudents' knowledge and firmness to the beliefs and religious guidelineshad a significant relationship with cultural orientation.The results showed that there was a significant positive relationship between religious beliefs (r=0.59 , P<0.001)and the influence of beliefs on behavior, religious beliefs and cultural tendencies(r=0.42 , P<0.001), and the influence of beliefs on behavior and cultural orientation(r=0.59 , P<0.001).There was also a significant negative correlation between religious beliefs(r=-0.16 , P=0.019) and cultural injuries and, cultural orientation and cultural harm(r=-0.18 , P=0.008).

The results of this study showed that fixations of religious beliefs depend on the acceptance of religious beliefs. By increasing the cultural orientation of students to religious issues and beliefs, religious beliefs will be stronger. Therefore, in order to improve the cultural and religious situation in the college, it is recommended to publish and promote indigenous and religious culture.