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

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".

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),

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.

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.

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 purpose of the present study is to develop a gratitude-based hope training package based on Islamic sources and evaluating its feasibility to increase life satisfaction. The research approach was qualitative and quantitative and two methods of content analysis and experimental method were used. In the quantitative part data about gratitude and hope gathered from Islamic sources. The study population consisted of all single young girls aged 18-35 in the city of Qom with low socioeconomic status and three persons were selected using purposful sampling. The instrument used was Diener satisfaction with life scale. At first, gratitude-based hope training package was developed based on Islamic Hope Therapy Intervention by Salehi (2016) and by adding some gratitude techniques that were based on Islamic sources. Then experts were consulted to evaluate content validity and content validity index. Afterwards, the training package was conducted on participants using a single-subject multiple baseline design. Data were analyzed using graphs and visual analysis. The training package was approved by experts and its conduct feasibility was determined. Intervention also increased life satisfaction, which had stable progress and changes were maintained in a one-month follow-up. Therefore, Islamic gratitude-based hope training package can be used to increase the life satisfaction of young girls in deprived neighborhoods of Qom.

This study aims to introduce the method of qualitative analysis of the content of religious texts and its application in psychological research with an Islamic approach. The method used in this study was descriptive-analytical to develop the tool. The method of qualitative analysis of the content of religious texts is derived from linguistic studies, theory of semantic domains and efforts made to understand religious texts (literary, principled, interpretive) and has a basic principle and nine sub-principles in five stages (system view Mandate content immersion, data formatting, validation, final review and reporting). Each step also consists of several steps. The basis of qualitative analysis of the content of religious texts is the active processing of the text in which the researcher explores and analyzes the textual data (concepts, propositions of religious texts) so as to reach the general constructions of meaning (semantic domains). Find. Active text processing is an operation in which data is collected, analyzed, classified, and put together in a new way. The main purpose of this method is for the researcher to gain psychological understanding and inferences from a series of concepts and propositions of religious texts. Thus, text processing begins with general descriptions and analyzes and leads to deeper, more complex, abstract, and semantic analyzes.

The aim of this study is validate the test on religious orientation of high school students according to Islam, using a descriptive-exploratory method. The statistical population consists of students aged 5to 20 at Qom high schools selected by multistage cluster sampling. The instruments of this study are a test on religious orientation test and a test on Islamic lifestyle. Exploratory factor analysis as well as principal component analysis and MANOVA (Multivariate analysis of variance) were used for analyzing thedata. Cronbach's alpha coefficient of the test is 0.91. Unlike the original two-factor version given to the adults, the sample of the adolescents has 4 factors. These factors account for 34% of the variance in adolescent religious orientation. In the factor analysis, 14 inappropriate questions were deleted. The validity of religious orientation test concurring with Islamic lifestyle test accounting for (0.70) is obtained through Pearson correlation coefficient. Due to the factor validity convergent validity and great validity of the test on religious orientation of adolescents, the researchers are recommended to use this test when making research studies about adolescent.

In addition to explaining the empirical method used in contemporary psychology and exposing shortcomings, limitations, and advantages; this article explores the role and position which empirical method has in Islamic psychology. Using a descriptive-analytical method and a library-based technique, this study is the outcome of an inquiring to authentic Islamic psychological sources and reliable methods. The findings show that, first, the empirical method based on sensory findings is the only way by which man acquires knowledge and there are three other methods by which one can grasp human psychological realities: intuitive method, revealed method and rational method; secondly, psychology considers man as a multidimensional creature and an especial method should be used for exploring every human. considering human nature, dimension. Man’s deep interested in physical phenomena, and his strong reliance on sensory findings in his everyday life, Islamic sources also emphasize on the experience of sensory findings. In some cases, when the researcher fails to achieve reassured realism by using other methods, the empirical method can be used to increase the level of reality. Therefore, the empirical method along with the other three main methods used for examining the psychological organization form the underlying bases and their behavioral aspects

This research aimed to identify the theological foundations (beliefs) of Islamic psychology and their role in different domains of this knowledge. The present research applied a descriptive-analytical methodology and identified the basic concepts and teachings included the important theological foundations by referring to Islamic sources. According to the results, believing in monotheism, including inherent monotheism, attributive monotheism, monotheism in creatorship, monotheism in ownership, and monotheism in existential and legislative lordship, is among the most important theological foundations that forms individuals' knowledge, emotions, behaviors, and in general, personality. In addition, the results showed that belief in divine destiny and predestination, and believing that God is just, God is a guider, the creation is purposeful, and belief in resurrection, are some beliefs that have a determinant role in explaining psychology and its prescription and usage.

The purpose of this research was to investigate the relationship between the components of attitude to religion and self-compassion among old men; thus, 300 old men were selected from the Mehregan Old People's Home in the city of Kermanshah by the simple random sampling. They answered the questionnaires of self-compassion (a short-form) and the Muslims' attitude to religion. The data were analyzed with both of the Pearson correlation coefficient and the regression analysis (stepwise method). The findings showed that there is a positive and significant relationship between the components of religiosity and self-compassion. The components of attitude to religion, including personal help, Islamic attitude, and Islamic rites, can significantly predict 23% of the old men's self-compassion. Therefore, it can be possible to increase the self-compassion by increasing the religiosity and as a result, to improve the old men's ability to cope with mental diseases and life problems

This research aimed to investigate the effect of Quran recitation on the mental health among students studying medicine. The research applied a quasi-experimental method and pretest-posttest design with a control group. The population was the boy students of Kermanshah University of Medical Sciences and 30 students were selected by the convenience sampling as the sample. They were placed into the test and control groups (each group contained 15 students). The GeneralHealth Questionnaire (GHQ-28) was performed at two levels of pretest and posttest for both groups. The test group listened to the Quran recitation during 15 thirty-minute sessions after the pretest, then the posttest was done and the data were analyzed by the analysis of co-variance. The results demonstrated that the Quran recitation has a positive effect on the mental health of test group

This research aimed to present an elementary comprehensive framework for Islamic psychology (Quran-Based) as a psychological school. The main question of this research was what kind of content, structure, and roadmap Islamic psychology would have. For replying that question, first, the history and literature of Islamic psychology were collected and then they were reviewed through a theoretical (not statistical) meta-analysis method. Some of the findings include a) the research problems and subjects should be obtained from the Islamic society and texts; b) Islamic psychology has its own basic concepts; c) Islamic psychology has obvious differences and similarities in comparison to contemporary psychology; and d) Islamic psychology has a roadmap which coherently brings together all components of a psychological school (such as definition, subject, method, theoretical objectives, applied objectives, problems, basic concepts, and its relation with other Islamic and human sciences).

This paper explains Islamic psychology as truth-centered knowledge with the capacity to examine the rules governing mental organizations, underlying processes, and manifestations of human behavior. The method of this library-based research, which is of a fundamental theoretical type, is rational analysis. For this purpose, after examining the ideas of psychologists and researchers in the psychology of philosophy about the lack of coherence and the decline of contemporary psychology, the causes were analyzed and the establishment of Islamic psychology was introduced as a necessary solution. Findings of the research show that after the formation of three schools of psychology, there hasn’t been a comprehensive school for the introduction of human psychology. In spite of the inclusion of correct propositions, the new approaches usually explain the behavioral and cognitive strategies or the biological foundations of psychology. Many of these theories have not had an appropriate theoretical basis, and some theoreticians have not paid much attention to it. With its special theoretical foundations, Islamic psychology can present a comprehensive school to explain all aspects of human behavior and examine the rules governing mental organizations, underlying processes and manifestations of human behavior.

“Mental Health” is a psychological concept that has been considered by religious researches. The purpose of this study was to provide a conceptual model for mental health through identification and investigation of concepts related to “Salamah”(health) and “Maraz”(disease) in Islamic sources, which was done by conceptual analysis method. Ten related concepts were identified. In order to make a comparison between the concepts, each of them was first analyzed in seven indexes, then their relationship was examined, and finally, by identifying the key elements, the proposed mental health model was presented. The findings showed that from the analysis and communication of the five concepts of health and the six concepts of the field of disease, three key elements of Islamic mental health are derived that Contains “ability”, “Acceptance of monotheistic criterion”, and “monotheistic compatibility”. By combination of two recent elements with the ability; can be found four types of health which include “lack of health”, “incomplete health”, “health”, and “complete health”. Each of these types can be explained with some of the Islamic concepts of health and disease.

This research has been carried out in order to describe and analyze optimism through two approaches of psychology and Islam and to found the structure plan of optimism on the Islamic thought. The method of research is of descriptive-analytic and solidarity kind. After studying almost 3500 statements from the Islamic sources including the Qur’an and the traditions on the subject, while hinting at some difference between the structure of optimism in the Islamic point of view and that of the literature of psychology, the findings went to show that optimism is of two levels: the first level comprises knowledge and awareness, positive interpretation, certainty in the coming of outcomes, hope and behavior convergent with optimism. The second level is of the forty sub-constituents stemming from another wide-ranging concept known as “faith”. Experts of religion and psychology have approved that the content of the above structure is justifiable; their ideas about the justifiability of the content is 0/76 and the average of coefficient of solidarity is 0/797 which are of high agreement.

The aim of this research is the comparative investigation of family lifestyle from the perspective of Quran and Modernity; the main question is that what are the distinctive points between these two. In doing so, using analytical-descriptive approach along with library tools and religious-scientific approach, the teachings of Quran and scholar's perspective as well as the statistics of the two societies were addressed. The central achievement of this study is that there are seven differences between the two poles some of which are as follows: 1) Quranic lifestyle is based on God-centered freedom while in that of modernity it is human-centered. 2) family in Islamic lifestyle, contrary to modern lifestyle, has a great position. 3) the structure of the quranic family emphasizes religious and legal marriage, double-sex family, and single-husband family while in the modern approach, family does not enjoy a high stance and persons are free in the structure of family; that is, they prescribe sexual-intercourse, single-sex family, multi-husband family. Based on the above-mentioned differences, some other discrepancies, also, occur.