جستجوی مقالات مرتبط با کلیدواژه « ایمان » در نشریات گروه « پزشکی »

 Determining the boundaries of mental disorders has always been one of the most challenging topics in psychology. Different schools of psychology and specialized associations in this field have explained and classified the disorders. Despite the challenges that exist in the way of defining and classifying the disorders, it is necessary to deal with it through citing a revealed and authoritative source, namely the Holy Quran. The purpose of this research is to present a model of mental disorders from the perspective of the Holy Quran.

 The method of this study is qualitative. In the present study, the target text, which was analyzed and analyzed to obtain a specific topic, namely the definition of mental disorders and its pattern, is the Holy Quran. In the upcoming research, three main methods of Quran-to-Quran reflection, reflection on different chapters or surahs of the Quran and word analysis were used. The authors of the article reported no conflict of interest.

 Based on this research, it was determined that mental disorders from the perspective of the Quran are defective processes that are created as a result of the impact of external negative influences on the components of the human being's structure such as perception and belief, attention, faith, assets and capabilities, and behaviors. Each of these five areas has specific properties.

 The definition of disorder from the perspective of the Quran and its classification has advantages over the existing definitions and classifications including the use of a principled and scientific method for model extraction, basic conceptual explanation with high research priority, the comprehensiveness of the definition and classification compared to the definitions that only emphasize the feeling of a problem on the part of the individual, the structural and pathological nature of the definition against the sign-based nature of some theories, and reliance on the philosophy of revelation which is more sophisticated than other underlying philosophies.

Porpuse:

 Maintaining mental health is one of the tasks of every community life. “Spirit” It is a Persian word that is referred to as the soul in the Quran. Like the body, the soul also has its own disease and health. Therefore, Islam-based religion has set guidelines to ensure mental health by following these principles.

 The present study was a review. The process of searching the library in Quran verses and religious books and electronic sources with keywords” Mental health, health spiritual, physical health, spiritual, religion and health, Faithful human”; In Persian and Latin sources in databases; SID،Google scholar، Iranmedex، Magiran and was performed.

 In its teachings, the Islamic religion has emphasized the importance of observing the health of the soul, and thus has given many instructions to attain these goals. People who trust in God can also strike a balance between external and internal oppositions in order to achieve their purpose, which is the happiness and closeness of God.

 The believer is not afraid of any other object such as poverty, illness, death; for the mundane and the ephemeral suffering, there is no distraction. No sorrow overcomes him, for he is sure that no calamity will come to him except as prescribed for him by the Lord.

Spiritual training requires model-oriented education, the attention of parents, teachers, and religious missionaries to the stages of cognitive-emotional-social development, need for security, love, and respect. This study was carried out to provide an educational model of spiritual training based on the Sound Heart Model.

In the combined study, based on the Creswell et al. model (2003) with a discovery-explanatory approach, Qualitative data of unsystematic review and contractual content analysis of scientific evidence related to faith development, religious identity, religious education and conceptual framework of the Sound Heart model with Quantitative data from the clinical applications of the model were integrated. The validity of meta-inferences was measured: - in the quantitative data section through internal-external validity, - in the qualitative data section with "reliability" or "capability index".

Family-centered spiritual training requires an educational model based on society-oriented theory. Spiritual counselors in health care centers are obliged to deepen spirituality in society. They should act as spiritual mentors and create spiritual attitude and motivation by establishing spiritual communication with art and media, paying attention to the effect of knowledge of religion, the behavior of family, educators, and missionaries, the views of peers, virtual space, customs, and social models on spiritual training. They should strengthen their relationship with God by creating a positive image of God, secure attachment to God and following the infallible Imam, creating spiritual self-awareness with self-compassion, and developing relationships with people and nature based on love and forgiveness. They should modify the behavior of the family, the spiritual performance of educators and missionaries, adjust the views of peers, correct the errors of social customs and reduce the impact of destructive social patterns based on the life of the Prophet. Encourage parents and teachers to spiritual self-care. They should emphasize creating a positive image of God and secure attachment to God by parents and educators along with creating security and love in children. They should provide the possibility of compassionately correcting cognitive errors, reducing the influence of the peer group by expressing satisfaction and respect to teenagers. Give young people the opportunity to explain the reason for their choices, beliefs, and attitudes. Support the youth to achieve a sound heart with wisdom, chastity, courage, justice, generosity, and kindness, in the stages of faith growth.

Due to the effect of model-oriented education and secure attachment to God in training, it is necessary for parents and educators to provide a sense of security, love, and respect for children, teenagers, and young people, and avoid creating a negative image of God and violence.

This research was conducted with the aim of investigating the social barriers to the realization of faith in practice from the perspective of the Noble Qur'an and Nahj al-Balaghah. The findings of the research showed that these obstacles are divided into two categories: the first category are the obstacles that have emerged within the Islamic society and are the blocking factor in the way of religious and Islamic culture: such as showing Islam upside down Examples of which are the implementation of inhuman behavior and attributing it to Islam, or people who are outwardly considered religious but do not adhere to the practical moral values of religion, knowingly or unknowingly because of hypocrisy. Also, the baseless excesses attributed to religion are another obstacle on the way of this path, because human nature avoids extreme affairs and behaviors. As the next obstacle, we can point to the selective treatment of religious rules, practices and affairs, sometimes people as religious guardians and scholars, by dividing religion into pieces, present their actions as religious orders, and this Severity destroys the image of religion and becomes a big obstacle in the way of the development of faith and religious practice. Superstition and superstition is another obstacle that if the people of the Islamic society do not separate the superstitions from the true beliefs through thinking and reasoning, ugliness and superstitions will be attributed to religion and religion will be unjustly accused. Another obstacle is the de-spiritualization of religion, which causes people to move away from religious culture and practice it. One of the de-spiritualization of religion is worldliness and forgetfulness of the hereafter, and analyzing everything with worldly gains and losses. The second category, the obstacles that have hindered the development of religious culture and religious practice from outside Islamic societies; Such as: the influence of foreign and anti-religious cultures in Islamic societies and false propaganda against Islam and ruining the face of religion. In a society in which belief wavering has penetrated, the people of that society are not able to resist against the influx of new and anti-Islamic ideas, and with the passage of time, they will accept to follow foreign cultures that are opposed to Islam. As a result, instead of developing religious practice, opposite behaviors are developed. Today, with the expansion of communication and the introduction of various doubts by the enemies of Islam, deep blows have been inflicted on the body of religion and religious culture, which are considered one of the most important obstacles. The research was done with descriptive-analytical research method.

One of the most important issues of the Holy Quran and the heavenly religions is the issue of "faith", around which many questions have been formed among Muslims since the early centuries. Faith is the most basic element of religion or religiosity. The history of theology shows that the entry of the first Muslim sects and sects in this debate was not based on theological motivations, but for the purpose of practical positions, that is, their basic concern revolved around the relationship between faith and action. The orientation to the origin of the world and the inner pull towards the truth on which the world rests, along with the desire for immortality and happiness, have been two sacred and lasting human concerns, The divine and monotheistic religions, which are well aware of the truth of man and his unique characteristics and existential spheres, introduce the only unique way to answer these two human needs as "faith". The concept of the truth of faith constitutes the most basic issue of a religion, so that all the basic theoretical and practical principles of every religion, including principles and branches, are based on faith and righteous action. In other words, the foundation of the worldview of every believer towards this world and the other world is based on this issue. In this sense, the importance of this matter is such that without considering it, understanding the truth of religion is impossible and impossible. Since the discussion of faith has many unknown angles, the authors of this study, using a descriptive-analytical method, aim to address the importance of faith in the Holy Qur'an and Shi'a theology and examine its relationship with righteous deeds, because faith has a special place in the Qur'an. It is, in such a way that the message of revelation has made it the center of all values and says: "By the age, without a doubt, man is at a great loss, except those who believed and did righteous deeds and advised each other to the truth and enjoined patience.

The present study was conducted to investigate the obstacles to the realization of faith in practice from the perspective of the Holy Quran.

The present research method was library.

Faith as a belief that directs human life and how it plays an important role in his life and is typically the axis of appreciation for human thoughts and actions, is one of the important topics that has been the subject of a wide range of research. However, faith that does not lead to action does not work well, and in fact, faith in belief alone is not complete, but must be expressed in current language and in practice.

Considering this important point, this study, after analyzing the concept of faith, considering the importance of practical faith and the fact that faith and action are two inseparable things in human development, examines the obstacles to the realization of practical faith from the perspective of the Qur'an. Karim has dealt with issues such as: love of the world, not believing in the Hereafter, attention to other gods, following the air of the soul, disbelief in the heart, neglect of obstacles to belief and cases such as: traditionalism and retrospect, breaking promises, playfulness, lack of honesty And transparency, laziness, laziness and sluggishness in work, self-aggrandizement, long and distant aspirations, insistence on committing sin are among the behavioral obstacles of practical faith

The fun ction of the immune system is to fight against viruses, cancers, infections, and corona disease. Many factors, such as heredity, nutrition, air pollution, toxic gases, cardiovascular diseases, diabetes, cancer, and blood pressure, are effective in strength ening and weakening the body's immune system. One of the factors affecting the body's immune system is relaxation and mental, cerebral, and nervous pressures such as fear, sadness, depression, anxiety, and anger. Faith, beliefs, and calming and positive be haviors are influential in strengthening the immune system in the face of cancers, infections, and corona, and one of the ways to reinforce the immune system against the corona virus is faith in the teachings of chapter Al - Hamd of the Quran. Of course, eve n with strong faith, if they do not observe the health protocols related to the immune system, the body will be weak against viruses and possibly die. Many articles have been written about the coronavirus. Still, so far, no research has been done on the ef fect of faith in the teachings of chapter Al - Hamd in the face of the corona virus. Therefore, this study tried to explain and prove how faith in the teachings of Surah Hamad affects the strengthening of the immune system in the face of the corona virus .

Methods :

The method used in the present study is library based analytical and the keywords faith and belief, mental health, Chapter Al - Hamd, stress and worries, corona, severe fear and their derivations, synonyms, antonyms and Arabic and English equivalents were used for this purpose. Furthermore, Islamic sources such as the Quran, Nahj ul - Balaghah and valid psychology books such as those by Hilgard and Santrock were also used as source. The authors reported no conflict of interests in this study .

B elief in the teachings of chapter Al - Hamd of the Quran causes satisfaction, peace, and happiness and reduction of fears and chronic psychological stress in the brain and the nervous system, and leads to strengthening of the immune system against the corona virus .

One of the ways to strengthen the immune system in the face of Corona is to believe in and practice the teachings of chapter Al - Hamd of the Quran .

  The problem of the present research is, first of all, the difference between the existence of God Almighty in terms of antiquity and occurrence between atheists and people of theology (philosophers and theologians) and secondly, the investigation and connection of faith and worship with the Islamic lifestyle. In this regard, the views and opinions of Imams Ghazali and Tusi have been examined as examples of moderate philosophers far from extremes.

  This research is applied in terms of purpose and descriptive-analytical in terms of nature. The method of collecting information was in the form of a document library. The subject area of the research is the existence of Gods and faith and the Islamic lifestyle along with the views of Imams Ghazali and Tusi, and its time area is the first half of 1402.

In proving the existence of Almighty God, Imam Ghazali points to the reasons of narration, rationality, circumstantial evidence, the occurrence of the world, the reason of will and nature, and Imam Tusi also points to the reasons of oneness, lack of spatial and temporal bias, absence of events and narrational reason. They believe that people are different in relation to proofs in proving God's existence, so some people consider it as a tangible and sensible proof, and some consider it as a proof of the existence of the Creator. According to Ghazali's belief, if a person wants to achieve his perfection, he has no other way but to adhere to religious matters; So what makes human life meaningful and frees it from emptiness and futility is religiosity, worship and faith. From Tusi's point of view, a person's happiness is in knowing the Supreme Being and servitude and faith for him. Therefore, they believe that a person who denies the existence of God is devoid of any faith and belief, a being immersed in selfishness who never leaves his personal interests and is always a wandering being who, outside of the Islamic lifestyle, does his duty to live in moral issues. , does not know social and family.

  Faith and life are not unrelated and there is a close relationship between faith and Islamic lifestyle that cannot be ignored. In order to justify the appropriate (Islamic) lifestyle and its meaning, the connection between the two is necessary. Believing in the existence of God and having God's deeds instills faith in a person's existence and influences a person from his ultimate goal, which is faith and closeness to God, and all the affairs of his life, from worship to business. , education, recreation, socializing, etc. in the path of this goal. Therefore, the issue of the existence of Almighty God, which establishes a connection between belief and worship and faith of a person with his lifestyle, considers people with stronger faith to be more successful in having a more Islamic lifestyle.

One way of treating harmful mental pressures is to have faith in divine mercy. Many studies have been conducted on divine mercy and cognitive aspects of mental pressures; but there is no publication about the effect of faith in divine mercy from the perspective of the Quran on the reduction of cognitive aspects of mental pressures. The purpose of this study is to explain, analyze, and prove the effect of faith in divine mercy on the reduction of cognitive aspects of mental pressures from the perspective of the Quran.

The method used in this essay is document analysis and the keywords mental pressures, stress, anxiety, depression, fear, sadness, calmness, satisfaction, happiness, and their synonyms, antonyms, and English and Arabic equivalents were used. Also Islamic resources such as the Holy Quran, Nahj al-Balaghah, al-Sahifah al-Sajjadiyyah, Usoul Kafi, Al-Mizan fi Tafsir al-Qur'an, Tasnim, Mizan al-hikmah, and Jami`al-Ahadith and Jami`al-Tafasir software were used. Psychological resources such as compilations of Albert Ellis and Carl Rogers (English and Persian), academic books, SAMT organization, and the Institute of Hawzah and academic books in the field of psychology, hygiene and mental health, counseling, therapy and psychopathology were also used. The authors of this article reported no conflict of interest.

Wrong beliefs about the factors involved in calmness, happiness, and comfort and unreal, wrong, and necessary expectation toward oneself, people, and social and natural conditions are the most important cognitive aspects of harmful mental pressures. These beliefs and necessary expectations can be catastrophized if they are not fulfilled or are threatened or destroyed. This catastrophizing can cause severe or chronic fear, sadness, anger, diseases and mental, neurological, and physical disorders. Divine mercy means that God treats believers with special kindness on the basis of His mercy.

One way to prevent and reduce harmful mental disorders and pressures is to have faith in divine mercy.

The purpose of this article is to find the main characteristics of spiritual health and the principles of psychotherapy based on spirituality in the Holy Quran. The research method is descriptiveanalytical by inductive method and based on Klanger's view by compiling a library and using three hundred Quranic verses. According to the findings of this study, faith in four areas of identity, cognitive, emotional and behavioral as a basic pillar of mental health and the main foundation of spiritual therapy can play a constructive role in spiritual growth and excellence and as a great spiritual force in man, type Correct his perception of God, himself, people, life and the whole universe. According to the results, some of the principles of spiritual therapy based on the verses of the Holy Quran are: "nature", "human dignity", "rationality", "piety", "love" and "determination" which is necessary in The treatment process should be considered and become a model for mental balance, spiritual well-being (prevention) and coping with stress (treatment). In the shadow of spirituality, faith is created, grows and nurtures, and becomes a model that provides the grounds for spiritual well-being and ways of coping with stress in life.

According to Allameh Tabataba'i, the definitive cure for mental illness is only possible through the Qur'an. It is God alone who can guide man, and God does it through the prophecy through the divine prophets. But a human who suffers from the world and replaces the world with the god due to this moral viciousness suffers from mental distress, because the dark desires darken the light of his heart and intellect. The way to the peace of God is to believe in the principles of resurrection and justice, to accept the obligations of faith. Secondly, the acceptance of practical instructions such as prayer and paying zakat reduces one's greed and brings him to true and lasting peace.

From Albert Ellis point of view wrong beliefs and more expectations toward your self, people, social situation and natural events are the most important mental factors of harmful mental pressures. These unreal expectations, in the event of a threat or failure or loss, can create fear, sadness, and severe anger toward your self, human beings and social situation and natural events. These harmful mental pressures cause an increase in the number of mental and physical illnesses. one way to treat these mental pressures is to faith in divine mercy the divine mercy means GOD who is the only provider for worldly blessings in human’s life; and all people with positive or healthy and negative or harmful emotions can have all these worldly blessings. The achievements of this research are: 1-The amount of benefit from worldly blessings does not have a meaningful relationship with positive excitements and emotions as: calmness, happiness and decrease in the number of mental pressures. 2- God is the only provider for the worldly blessings, and the person himself, people and natural events don’t have any independent effect on the amount of benefit from the blessings. Believe and faith in these Contents reduces and cures thought factors of mental pressures. Method of this research is analytical- documentary with the use of reliable and psychological interpretive resources and expresses the quality of faith in divine mercy, and the treatment of thought factors in harmful mental pressures.

One of the challenging issues over the ages has been spiritual and mental dilemmas leading to numerous miseries and mortifications in human societies. From the perspective of Islam، one of the maladies of human in addition to physical maladies is spiritual one affecting human beings with a kind of suspect and anxiety which is manifested in terms of suspicion and fragile faith in God and leads to display of manners well-matched with ungodly and wicked habits which، in turn، induces acts of unbelievers. In contrast، Quran considers a healthy person as one who does not go astray and who has spiritually achieved piety of soul and spirit. The Holy Quran entitles a person of healthy soul (Salim o-nnafs) if he is not a slave of inordinate desires. To meet this goal، the present research embarked on evaluation of Shia Muslims interpretations of malady of soul focusing on Tafsir- al Mizan (Allameh Tabatabaii) with specific reliance on the commentaries and perspectives of deceased Allameh Hosseini Tehrani. To fulfill the objectives of this study this descriptive/ analytical and library based research was applied. A striking issue from the perspective of Tafsir-al Mizan is the similarity of soul disease with physical diseases which tend to aggravate by time and if not treated، it will diverge into a chronic disease and will subsequently end in death. It is worth mentioning that aggravation of heart disease stems from negligence of a patient concerning the detrimental activities worsening severity of disease of the heart (exactly similar to physical diseases). In Quranic perspective، if an individual suffers from heart disease and if he desires to be treated for his illness، this needs to repent of his sins towards Glorified God. Quran mentions that one of the distinct futures of repentance is faith in God، proper and virtuous behavior and thoughts. Furthermore، in the same perspective، those who suffer from soul disease are not scared of acquiring worldly assets at the price of being deprived of religion and also such people assign a high priority to mortal worldly positions over piousness.

The verse of «shifaa» (and We send down، of the Quran، that which is a healing and a mercy to the believers; and the unbelievers it increases not، except in loss Al- Israa: 82) is the leading document for Quranic and medical interdisciplinary researches. Despite its popularity، it has not found its particular grounding amongst us. This research was an endeavor to enlighten the ways in order to improve the quantity and quality of medical references to this verse، to put forward the lexical relationship concerning the elements of the verse، and to bring about a novel method of documentation and referencing as pertinent to this verse. This research yielding a conceptual analysis of the words in Shifaa verse and their coherence and connection based on the morphology of words and implementation of contrastive analysis takes into account the register of the verse and reconsiders its very delicate and subtle aspects. Thereby، this research puts forward some of the infrastructure in the interdisciplinary approach to research in medicine and Quran. In the verse of «Shifaa»، the term “healing” is the opposite for the word loss and signifies richness، profit، and growth which eventually brings about calmness، evolvement، relief and safety. The foregoing results are achieved only by means of adherence to Quran and faithfulness which alternatively remedies all kind of diseases including loss، constraints، pressure، insecurity، restlessness and the like. Faith is the opposite of oppression and based on its lexical root means seeking refuge and safety under the shadow of Quran، and it is the only prerequisite for the Quranic therapy or healing. Oppression in Quranic concepts implies self-sufficiency and suffering، inattention to Quran، seeking help and security from else which consecutively is a path toward loss and damage. Reports of the research in Quran point out to the role and importance of the concept of faith in the Holy Quran and these reports provide reminders about the outcome of inattentiveness to the commands of the Holy Quran. To benefit from the Quranic therapy and Shiffa as mentioned in the Holy Quran، calls upon speculation and deep apprehension of the essence of the Quran along with its distinctive aspects.

Moral virtue has two dimensions: cognitive and motivational. The cognitive dimension shows value and perfection of virtue; and the motivational dimension is the internal tendency of the person to do a certain action or express a certain emotion. Faith is based on two things: cognition and wholehearted submission towards Allah with His existential and moral characteristics.The present article deals with the effect of faith on these two dimensions of moral virtue. Faith affects the cognitive dimension of virtues from two aspects. On the one hand, faithful cognition of Allah, human being and the purposefulness of the creation introduce the virtues as valuable and perfect truths. On the other hand, heartfelt submission in faith is the main factor in understanding the cognitive dimension of virtues. The role of faith in creating the motivational dimension of virtues is a fundamental role. Besides, due to distinction of the person’s tendencies from the goal of faith, and the faith’s relation to the moral Allah, a believer’s tendencies will be towards moral virtues. In addition, faith causes the moral virtues to become sacred. Accordingly, the person’s willingness to realize the motivational dimension of virtues is amplified. Due to various ranks in faith, the above effects on dimensions of virtues are of various ranks. At the end, we have briefly listed the implications of faith in a religious approach to biomedical ethics compared to a secular biomedical ethics.

Traditional medicine as the basis of the current modern medicine has a history of more than several millenniums or better to say as long as the age of human being and Chinese have had inscriptions relating to traditional medicine since 300 BC. Although modern medicine is highly widespread today, traces of traditional medicine can be found in every aspect of it in a way that the majority of drugs are still produced with herbal origins. Scholars and philosophers played the role of physicians and have been the pioneers of the current medicines in the past, though with appearance of divine religions, the messengers of these religions have also been placed in the position of physicians.Quran which is the most perfect guide for all human being and specially for Muslims has remarked the treatment and health as "Shafa'' (that is to say cure by the power of god) in some cases. In fact cure is considered as a part of shafa and the most important issue to gain shafa is to trust and believe in Islam and Quran firmly. This is the main basis of prophetic or Islamic medicine since there is a very close relationship between the heart and soul of the human being according to the religious viewpoint. To believe in treatment, cure, shafa and also physician is considered as one of the initial principles of treating activities even in the modern medicine; As Hippocrates famously said: physicians must inform the patients of their internal energies for they can get rid of pains. This internal energy is nothing but faith and trust.Thus let us believe in Quran trustfully which is the only cure for all diseases and physicians and drugs are just the tools of this cure. Having strong religious beliefs can lead to a decrease in mortality rate and to an increase in the level of health in society.

Dealing with the spiritual needs of patients has been recognized as an essential part of the holistic care in nursing. Spirituality is defined as an aspect of human beings gives them a feeling of being with such qualities as nature, capacity for internal knowledge, imagination of the sacred, transcendence to love and to find a meaning for existence.Also, it is recognized as a set of values, insights and hopes that are associated with the transcendent existence and guides the life of the individual. Life events are unique occurrences and cause spiritual responses Meanwhile, spiritual events can be regarded as opportunities for nurses to be regard as proved spiritual care. During the disease process, nurses are easily accepted in the private real of the patients.So, they can easily deal with the spiritual issues. Thus, in this research we tried to explain the role of spirituality in nursing are for hospitalize patients.