جستجوی مقالات مرتبط با کلیدواژه « islamic psychology » در نشریات گروه « علوم انسانی »

This study aimed to develop a conceptual model of positive thinking based on the verses of Surah Yusuf and to examine its validity. With a qualitative approach and using qualitative content analysis of religious texts, 31 verses related to the concepts of positive thinking in this surah were first examined. Then, to ensure that the inferred content matches the evidence and the components match the inferred content, and to ensure the necessity of each component, the validity of the findings was measured. This validation was performed with the help of 12 experts and by calculating the content validity index (CVI) and the content validity ratio (CVR). Based on the findings, the components of the semantic domain of positive thinking were:Positive attitudes, including "possibility of success despite obstacles and adversity", "faith in God's help in adversity", and "attention to Divine blessings";Positive values, including "positive change despite obstacles and adversity", "resorting to God in adversity", "forgiveness ", "hope", and "trusting God";Positive actions, including "optimal use of challenges" and "patience in adversity".

The research was conducted with the aim of the development of marital life intervention based on a positive approach and Islamic psychology and its feasibility on communication patterns of conflicted couples. The research method was generally mixed (qualitative-quantitative). The research method in the quantitative part was semi-experimental with a pre-test-post-test plan and a control group. The statistical population of the quantitative part was all the couples with marital conflict in Tehran in 2022, 30 people were convenience selected and 15 people were randomly assigned to the experimental group and 15 people to the control group. The data collection tools in the quantitative part: are the Sanai Marital Conflict Questionnaire (MCQ) (2000) and the communication questionnaire of Christensen and Salawi (CPQ) (1984). The data were analyzed in multivariate covariance analysis. In the results of the qualitative part, 2 main themes were identified, which include "Islamic, positivity" and 9 sub-themes including "piety and religious beliefs, Islamic ethics, gratitude, positive coping, strengthening positive emotions, positive communication skills." "enhancement of positive abilities, positive and negative beliefs". Also, the findings of the quantitative section showed that by controlling the effect of the pre-test, there is a significant difference between the mean of the post-test communication patterns of the experimental and control groups (p<0.05). It can be concluded that marital life interventions based on a positive approach and Islamic psychology are effective for couples' communication patterns.

This research was conducted with the aim of developing a model of married life based on a positive approach and Islamic psychology and investigating the effectiveness of the developed model on the psychological well-being of conflicted couples.

The research method was of a mixed type (qualitative-quantitative). The statistical population of the qualitative part of the research was specialists and therapists, and the statistical population of the quantitative part was all couples with marital conflict in Tehran in 2022 that 30 people were selected as a statistical sample and 15 people were in the experimental group 1 (model developed), and 15 people were in the control group. The data collection tool in the qualitative part was a semi-structured interview, and the quantitative part included the Marital Conflict and Psychological Well-Being Questionnaire

Data analysis was done by coding the interviews and then using the covariance analysis test. Findings of the qualitative part of the research, 2 main themes and 9 sub-themes appeared from the participants' point of view, which can depict the understanding of experts on the phenomenon of Islamic psychology approach and positivity for the life of conflicted couples. Also, the findings of the quantitative section showed that the developed intervention model has a significant effect on the psychological well-being of couples with marital conflict (p<0.05).

The purpose of this research was to design a wisdom process model with an emphasis on narrative and Qur'anic teachings from Islamic sources. The method of this research was a qualitative type of Grounded Theory, and in order to check content validity, the descriptive contextualization method was used. With the formation of the semantic domain, the concepts corresponding to wisdom were identified in Islamic sources and analyzed in four stages of open, focused, central and selective coding. The result of this stage was the achievement of 1276 open codes, 344 focused codes, 84 central codes, 19 categories and 10 main micro components. These components are: knowledge, distinction, mental processing, control, strength in practice, perspicacity, acumen, insight, comprehend and sagacity. Then, the hypothetical relationships between these components and the process of achieving wisdom were investigated. The findings showed that the hypothetical relationships between these ten components are classified into two levels of "core categories" and "active domains". Based on this, wisdom in the core has the basic elements of "cognition", " control", "diagnosis", "processing", and " strength in practice ", which led to "perception of the best interest" in the intrapersonal domain and "insight", "perception of inner motivation and goals", "perception of concepts and objects", and "acuity" in the extra personal domain. The results were the design of a process model of wisdom, which was evaluated by 6 experts in Islamic sciences and psychology, and analyzed and evaluated using (CVI).

The "inferential interpretation" method is a qualitative research method; However, can this method be used in Quran-based psychology? To answer this question, the theoretical analysis of the written documents on this issue was done; Related concepts were extracted from relevant texts, conceptually analyzed and introduced. This introduction was presented along with a short Quranic research on the subject of "unconsciousness" in order to be closer to the application. Some of the achievements of this research are: 1. The inferential method has the capacity to be used in Quran-based psychology; 2. If the interpretation of a subject is done with the approach of "theorizing" and according to its accessories, it is the same method of inference; 3. This method has specific steps and processes that distinguish it from other qualitative methods; 4. Some of its important differences with the techniques of theme analysis, semantic network, etc. are in "questioning", "question formulation", "analysis" and "theorizing".

According to research, individuals who use constructive conflict resolution methods in interpersonal relationships have higher psychological well-being. A fundamental belief is crucial in designing an effective conflict resolution model. Drawing a conflict resolution model in interpersonal relationships is effective when based on Islamic foundations. This research aimed to identify conflict resolution foundations using two methods of linguistic semantics and qualitative content analysis. By forming the semantic field of conflict in interpersonal relationships, 23 primary concepts were identified. In the process of collecting documents, narratives were examined using purposive sampling and the saturation principle. Data were screened using two criteria of weak books and lack of conceptual relevance. The final analysis of narratives was performed using the qualitative content analysis method of Siah and Shannon (2005) in three stages of open, axial, and selective coding. The research findings indicate that it is essential to base the construction of a conflict resolution model on Islamic thought on internal foundations (possibility of conflict occurrence and resolution, conflicting tendencies, love of essence, failure to meet all needs, self-control, rightness, and the will of God) and external foundations (preserving interpersonal cohesion, individual differences, desirability of peace, and eschatology).

The value of each method and its efficiency, determines the actual implementation and applicability. The aim of this study was to evaluate the applicability of the "conceptual modeling method of Islamic texts". For this purpose, all the steps of this method were performed on a full model sample. To conduct this research, which is qualitative in nature, the techniques of each stage of the conceptual modeling method of Islamic texts (Nouralizadeh, 2018) was used. Using qualitative data analysis software (ATLAS.ti) on the accuracy of analysis and modeling, as well as Delphi method is added to the valid results.Using this method, which has a systematic process consisting of four stages, in the first stage, five structures were conceptualized from Islamic texts, and then the communication networks between them were developed as possible models. In the second stage, it was formulated. In the third stage, the model was validated and finally in the fourth stage, it was explained and interpreted. Successful implementation of this method at the highest level of full modeling showed its applicability and efficiency. Accurate reporting of all steps and validation of the results based on the validity criteria of correct understanding of Islamic texts and validity measures of the model structure as well as qualitative validation methods, showed the trustworthiness as well as the validity and credibility of the research. As a result, this method can be used in complex research of conceptual modeling of Islamic texts and add to the effectiveness of Islamic psychology research.

The topic of this essay is to present a scale of spiritual health based on Islamic sources. The method of qualitative content analysis of verses and narrations and some other Islamic texts and sources is with the semantics approach, and of course, the opinions of experts have also been received from the method of checking content validity using CVI and CVR. According to the semantic approach and semantic analysis of about one hundred Quranic words related to spiritual health, four concepts of cultivation, good life, piety and peace (a healthy heart) were finally obtained as the main components of spiritual health. To build a spiritual health scale according to the arguments in the text of the article, the focus of the search was focused on the word "piety" and in the four dimensions of piety in relation to God (seeking),

Islamic Psychology is the scientific study of “nafs” and its functions so that with the discovery or construction of rules of nafs helps people with their mental health and making a good life in line with the transcendent goal that God the Almighy has determined for mankind. This has been the subject of religious scholars in Iran, cultural concerns, and some scientific institutes. In this paper we aimed to review historical and recent publications in order to provide the knowledge on past, present, and future trends of Islamic psychology in Iran. In doing so, we first reviewed the history if Islamic psychology in Iran evolving two poles: “the frontiers” and “movements in the current century”; then scientific publications and institutions active in the field of Islamic psychology have been introduced and finally the limitations of future directions of Islamic psychology in Iran have been discussed. Our findings showed that along with publications of well-known Islamic scholars such as al-Farabi, Avicenna, Zakariya al-Qazwini, Abu Zayd al-Balkhi, Ali ibn Sahl Rabban al-Tabari, psychological works are traceable in Shiite well-known scholars such as al-Kulayni, al-Saduq, Sayyed Ibn Tawus, and Sharif Radhi. Among the work of scholars of 1300s-1900s, such as Suhrawardi, Nasir al-Din al-Tusi, Mulla Sadra, Fayz Kashani, and Molla Ahmad Naraqi there are some psychological ideas. Islamic psychology in the current century has gone through four stages: preparation; refinement and the first wave of establishment; the establishment; comparison and second wave of establishment. Islamic psychological work in recent decades have manifested itself in “books”, “journals”, “symposiums”, and “curriculums”. To date, around 90 books, 13 scientific journals, 14 national and international symposiums, hundreds of theses and dissertations, and scientific meetings have been produced and introduced; 10 academic programs have been established; and there are some scientific institutions of Islamic psychology in the shape of 10 “research and education centers”, 3 “scientific associations”, and 6 “centers for psychological services”.

This study aimed to obtain the components of the achievement motivation in the Islamic sources. The method of the study was ‘the qualitative analysis of the content of the religious texts’, which was applied to understand and deduce the psychological teachings derived from the Islamic sources (Shojaʻi, 2020). For this purpose, in the first step of this study, the concepts and statements related to the achievement motivation in the Islamic sources were investigated and collected. In the second step, the collected concepts and statements were studied using the principles of text preprocessing such as synonymy, polysemy, and semantic fields. In the last step, five components of the achievement motivation were identified: ‘desire to be front’, ‘utilitarianism’, ‘probability of success’, ‘strength of motivation’, and ‘the perceived moral support’. Then, in order to examine the content-related validity, their components and documentations through a survey form were offered to 13 religious and psychological experts, and they were asked to comment, by using an four-point agree, disagree scale from ‘I strongly agree’ to ‘I strongly disagree’, on the derived conceptions from the obtained documentations and conceptual components for the achievement motivation. The comments of the experts were confirmed with accuracy more than 0.85%

The current research aimed to introduce the research method of "qualitative content analysis" and to implement and report an example of its application in "Qur'an-based psychology"; The question of the research was whether the "qualitative content analysis" research method can be used in Quran-based psychology studies or not? To answer this question, first, using specialized methodology texts (books & software), the definition, characteristics, advantages, and concepts related to this method were explained in detail; Then, psychological research was conducted on the topic of "Qur'an-based motivation model" using this method and its different stages; Some of the achievements of the research were that: 1. The method of qualitative content analysis can be used in Quranic studies; 2. The Quran-based motivation model was extracted and introduced in three contents: "causal", "structural" and "consequence". 3. This model has several differences and similarities with the "Motivation Model in Contemporary Psychology".

The current study aimed to explain the impacts of the “performance model of donation” on the reduction of “fear” and “sorrow” according to Islamic sources. The study tried to answer “what performance model allows donation to reduce fear and sorrow in human beings?” The above question was investigated among the Quranic verses and hadiths based on the theory of “semantic field”; thus, the Quranic verses and hadiths related to donation, alms, stinginess, miserliness, and generosity were investigated. The class analysis was applied to understand the components psychologically. The obtained components were classified in groups titled “orientations”, “behaviors”, “experiences”, and “functions”. Investigating the components in the above classes revealed that the lack of sorrow and fear is an internal experience and is not in complete agreement with external objectivities. If a donation is performed according to the Quranic approach and is in line with the above four classes of components, it will bring about certain “psychological functions” and “developmental impacts”; one of such “psychological functions” is “the reduction of sorrow” and “the reduction of fear” in the donator.

The present study tried to achieve a conceptual model of wisdom and examine its validating through three methods of linguistic semantics, grounded theory, and survey descriptive method. By reviewing the concept of wisdom in the fields of vocabulary and psychology, 23 primary concepts related to wisdom were identified in Islamic sources. After analyzing content validity, nineteen concepts were left out of 23 concepts. In the phase of collecting the documents, there were 2149 data resulted from seeking the data related to nineteen concepts which were screened in the two stages of book weakness and the lack of conceptual relevance. It resulted in omitting 1039 documents and leaving 1110 Islamic data as well as twelve concepts for modeling. These concepts, including reason (Aghl), intellect (Hekmat), distinction (Tamiz), knowledge (Marefat), science (Elm), mental processing (Pardazesh Zehni), understanding (Fahm), insight (Basirat), acumen (Ferasat), perspicacity (Kiasat), Fiqh, ingenuity (Fetanat), and sagacity (Zekavat), were analyzed using grounded theory in the four stages. By the judgmental sampling, 1276 primary open codes, 344 centralized open codes, 84 axial codes, and 19 core categories were identified. The proportionality among the core categories and comparing them with the documents showed that Islamic wisdom consists of ten conceptual elements, including knowledge (Danesh), distinction (Tamiz), mental processing (Pardazesh Zehni), control (Mahar), certainty in action (Etghan dar Amal), perspicacity (Kiasat), acumen (Ferasat), insight (Basirat), Fiqh, and cleverness (Tizfahmi). These elements were analyzed by eleven experts and Content Validity Index (CVI). In addition, the experts confirmed the validity of elements.

This study aimed to present a conceptual model of the anxiety of death based on religious texts and validate it; thus, through two strategies of "lexical search" and "open text-reading" and obtaining seventeen related words, 343 religious statements were collected by the judgmental sampling based on the principle of saturation in Islamic sources, and they were analyzed using the method of qualitative content analysis of religious texts (Shojaei, 2020a). The findings of the study showed that there are 10 symptoms of the anxiety of death, including unhappiness and sadness, cry and shout, escaping death, hating death, constant restlessness, thinking too much about death, disturbed dreams about death, not accepting death, the feeling of shame, and the regret of losing the world. Moreover, fourteen causal conditions and five consequences were identified. The validity of the model was examined according to twelve experts' viewpoints using Content Validity Index (CVI) and Content Validity Ratio (CVR) in order to make sure of the consistency of the findings with the content of religious texts and its application in the field of psychology. Finally, the conceptual model of the anxiety of death was depicted in the form of a general scheme. These findings provide an appropriate content for formulating the construct of the anxiety of death and designing a treatment intervention and an educational package.

This paper attempts a philosophical and critical appraisal of "Islamic Psychology". The claim of the article is that the so-called Islamic psychology in Iran is too comprehensive, ambiguous, and blended. The paper aims to distinguish relatively separate areas under it. Some people infer a kind of religious science from this title and call it "Islamic psychology" in the same sense as "Islamic economics". In the article, this perception of Islamic psychology is criticized. Others have a different understanding of this concept and consider the psychological study of Islam, which can be better included under the "psychology of religion" and called the "psychology of Islam". In the article, some suggestions for work in this field are presented. Another group also refers to the technological aspect of Islamic psychology, and considers it as a kind of religious psychology. This article introduces five different meanings of "Islamic psychology". Failure to pay attention to these distinctions is among the main causes of ambiguities in Islamic psychology.

Muslims with cultural-belief backgrounds demand special psychological services; moreover, the different between Islamic fundamentals and psychology fundamentals needs to establish a school called "Islamic psychology". Studying the why of a school helps facilitate the criticism with the integration of the essentials, determine the direction of movement, and withdraw or make sure of continuing the path. In addition, a systematic research and meta-synthesis of studies is necessary because of the large amount of information in this field. "Systematic research" is a logical method to find all information in a specific field. "Meta-synthesis" is a method by which the differences and similarities of qualitative researches can be compared with combining their findings. In the stage of the systematic research, 37 journals and 33 masters were identified that after reviewing their works, 60 books, 700 papers, and 18 meetings were extracted. In the stage of meta-synthesis, after deleting unrelated documents, 3 books, 14 papers, 7 interviews, and 14 meetings were summarized, coded, categorized, integrated, and rewritten. According to the results, there are two answers for the why of Islamic psychology school: "the shortages of psychology" and "the contents of Islamic psychology school". The shortages of psychology are placed in six headings: bias, error of foundations, cultural-belief incompatibility, methodology limitation, inefficiency, and value-centeredness. The contents are also placed in five headings: available psychological opportunities, religious psychological knowledge, the need to realize a comprehensive and unique approach, Islamic socialization, and benefits of localization.

The aim of this study was to develop a structural conceptual model of abnormal self-centeredness in Islamic sources and to examine its validity. First, with a qualitative approach, in the section of collecting texts and reaching selected texts, the method of semantic domains and in the section of text analysis, the method of qualitative content analysis of Siah and Shannon (2005) were used as the method of contractual content analysis. For this purpose, three coding steps were performed and 526 codes were identified in the open coding stage, 74 pivot codes in the first stage, 15 pivot codes in the second stage, 3 selected codes as the main category and 1 central core category; And the conceptual model of the abnormal centralization structure was drawn. Then, in a quantitative approach, using the method of evaluating the opinions of experts, the content validity index of the model from 11 experts was measured by purposive sampling. Findings showed that the structure of abnormal centralization has 4 components (self-satisfaction, self-superiority, self-expression and self−exaggeration), 36 signs, 6 causal conditions (not knowing self or its place, not knowing God or His place, intrinsic self-control, self-doubt, intrinsic interest To be seen is inherently infinite) and 11 consequences.

The purpose of this research is to explain the natural attributes of human psyche from the view of Quran. The main question is that: which things does Quran introduce as the natural attributes of human psyche? Using the theme analysis, this research extracted the related concepts, sub-categories, and categories from the view of Quran. According to the findings, humans cannot be considered bad in general, and their limitations cannot also be ignored. Humans consist of three pairs of categories: "innate godliness-Shah", "having the best possible psyche-cognitive, emotional, and behavioral instability", and "talent for perfection-abuse of wisdom", which the followings are, respectively, the explainers of the relationship among these privilege-restriction pairs of categories: "two-sided perfectionism", "self-preservation", and "wisdom and the authority derived from it". Since "cognitive, emotional, and behavioral instability" has the most frequency among other categories, this human limitation needs to be paid a special attention.

One of the main priorities in human life is mental health and how to achieve it. Many problems in life can cause discomfort and mental abnormalities and affect the mental health of people in life. Therefore, the aim of this study is to investigate the effect of listening to the Holy Quran on the mental health of families. To carry out this research, 40 people from the families of Bushehr, who were selected by random sampling, were placed in two experimental and control groups (20 people in each group). For both groups, a general health questionnaire was used in the pre-test and post-test stages. After the pre-test, the experimental group listened to the recitation of the verses of the Holy Quran in 20 (35) minutes sessions, while the control group was not exposed to the recitation of the verses of the Holy Quran. The data were analyzed and tested through the covariance method. The results of the research showed that listening to the recitation of the verses of the Holy Quran had a positive effect on the mental health of the families in the experimental group.

Growing attention to culture in producing science of psychology in Iran and psychology education to Iranians requires a culture-sensitive curriculum planning. Curriculum of the undergraduate psychology major in Iran (approved in 2012) is an important educational document and its designers paid particular attention to culture. However, 10 years after approval of this curriculum it seems to need revision. The current research, using quantitative content analysis, aims to investigate Islamic-cultural components of above-mentioned curriculum. The results showed that, even though a “cultural psychology” course is missing in this curriculum, it contains three cultural courses based on Islamic teachings and Muslim scholars. About half of the total 69 courses of this curriculum (including core, required, and optional courses) contain at least one cultural-Islamic component. Though, in many cases attention to culture and Islam is limited to putting the words culture and Islam in the document. In addition, name of Iranian theorists and their theories, psychometric tools designed by Iranians, and so forth is lacking in a curriculum that intended to indigenize. Revision in above-mentioned curriculum which is far more than a mere curriculum but an educational document in the discipline of psychology, not only requires adding a cultural psychology course but also attention to true content of cultural psychology in rest of the courses and the entire curriculum.