نشریه پژوهش در علوم رفتاری و تربیتی با رویکرد اسلامی
پیاپی 1 (پاییز و زمستان 1397)

The present research aims to study the relationship between parenting styles, marital satisfaction, and mental health. In doing so, a total of 224 students of Islamic seminary (112 Iranians, 112 Afghans) were chosen by the convenience sampling method to fill in Baumrind’s Perceived Parenting Styles Questionnaire, Enrich 35-item Marital Satisfaction Scale, and General Health Questionnaire. The data were analyzed using SPSS software.  The findings show that there are an inverse significant relationship at the -0.390 level between mental illness and marital satisfaction, an inverse relationship between authoritative and authoritarian styles and symptoms of mental disorder, and a direct relationship between permissive styles and symptoms of mental illness. The findings also show that there is a significant relationship at the 0.167 level between parenting styles and marital satisfaction. The authoritative style has a direct and significant relationship with components of marital satisfaction, whereas permissive and authoritarian styles do not have a significant relationship with marital satisfaction. Moreover, the results of multivariable regression showed that mental health, authoritative style, and depression symptoms can determine 0.19 of the variance of marital satisfaction. This comparative study of Iranian and Afghan students showed that there is no significant difference between the two groups in terms of marital satisfaction. The findings were accounted for by the fact that mental illness reduces marital satisfaction, because cognitions, tendencies and behaviors of suffering individual affect the level of their satisfaction. Furthermore, indulgent parenting styles will breed pampered individuals who cannot fulfill their marital duties, which in turn will decrease marital satisfaction.

Humans are educable and changeable beings. Education is a matter of guidance and all-sided development of the personality including physical, cognitive, emotional dimensions as well as of individual and social behavior. This article examines the role of family in formation of the behavioral dimension of children and teenagers and some factors at play, friends and selection thereof, and peers included. The significance and status of family and children’s and teenagers’ mutual relationship with it are also studied and described. From an Islamic point of view (i.e. in terms of Koranic verses and hadiths), in addition to family and other factors, peers and friends play a special role. The type of friends and peers as well as of their beliefs, culture and behavior affect children’s and teenagers’ happiness or villainy.

Using the analytic-descriptive method, this research was conducted with the aim of examining the way to teach the belief in God, and especially finding the way to teach it to children under 9. Among its other aims are awareness of the importance of educating children, knowledge about some characteristicsof childhood, and examining and finding the main principles and most effective methods of teaching belief in God. Given the characteristics of childhood, teaching the belief in God should begin from early days of second childhood (i.e. from the age of 3 to 7) and continue from easy to complicated in view of children’s abilities, perceptions and understanding. It was also shown in this research that considering the physical and mental-spiritual characteristics of childhood, the most important principles of teaching the belief in God to children are as follows: the principle of beginning teaching the notion of God since childhood, the principle of child’s readiness, the principle of the primacy of actions over words, and the principle of individual differences. Furthermore, the most effective ways of teaching the notion of God are: the method of the introduction of divine attributes to children, the method of dhikr in different circumstances, and the method of using natural wonders.

Education and guidance of mankind are products of adherence to religious values, i.e. ideals in ideological, moral and jurisprudential areas. Knowing and institutionalizing those ideals can count as an important step in religious education of individuals in society, and a factor of stability of value systems. Given the three ideological, attitudinal and behavioral aspects of humankind, internalization of religious values requires methods that fit the three aspects.  Desires and dispositions are the stimuli innately placed by God in humankind whereby various motivations for action are generated in them, and education methods are techniques for correct conveyance of the educational message so that through preparing the psyche of education-receivers the way is paved for correct education and guiding the education-receivers towards religious beliefs, Islamic behavior, and serving God.  Using Qur’an and hadiths, this article addresses practical ways to strengthen the emotional area of humankind for the purpose of the institutionalization of Islamic values, given the attitudinal and emotional aspects of humankind.

The aim of the present research is to identify and examine the relationship of the spiritual intelligence with the sense of responsibility and self-efficiency of the students of al-Mustafa International University in the city of Qom. It is a descriptive correlational study seeking to answer the following questions: what is the relationship between the students’ sense of responsibility and their spiritual intelligence? What is the relationship between the students’ self-efficiency and their spiritual intelligence? To answer the questions, a total of 306 students in different grades (17 students studying for diplomas, 17 for associate degrees, 32 for bachelor’s degrees, 165 for master’s degrees and 65 for PhDs) were randomly sampled. The participants in the research filled in Jung’s Spiritual Intelligence Test, Ni’mati’s Personal Responsibility Questionnaire, and Sherrer’s Self-efficiency Scale. The collected data were analyzed using SPSS software. The research used multivariable correlation method and regression to identify the relationship or the lack thereof, and the t test to calculate the differences. The findings of the present research showed that there is a positive coefficient of correlation between sub-measures of spiritual intelligence and the sense of responsibility. Thus, significance of the relationship between critical existential thinking and the sense of responsibility was calculated at 0.26, between meaning production and sense of responsibility at 0.22, and between vigilance and sense of responsibility at 0.26. Therefore, the correlation in the test shows a high percentage of certainty in the statistical population. Given the test of the coefficient of correlation between spiritual intelligence and self-efficiency, the coefficient of the correlation between variables proves to be positive yet low. Thus the correlation between the critical existential thinking and self-efficiency is at the 0.11 level, between meaning production and self-efficiency at the 0.09 level, between transcendental consciousness and self-efficiency at the 0.06 level, and between the vigilance and self-efficiency at the 0.02 level.

A child is born with all the potentials and capabilities that are required for acquiring basic human qualities and these are nourished, cultivated and realized over a period of time. Early childhood is a very delicate period of developing and supporting this crude state of the child, which in turn supports building of his self-esteem and confidence in his abilities. This early development of the toddler can be reinforced by providing apt environs for his free movement and associations, having his/her own experiences, developing, nurturing and fostering each dimension of his/her personality, and transferring all his individual potentials to the fullest. A free environment and mindset to act, perform and play with a sense of autonomy, is in harmony with this initial state of the child, and should be the appropriate setting for the early childhood development paradigm. Offering this environment and settings, keeps the innate potentials and capabilities of the child intact and provides the appropriate foundations for these competencies to be flourished. The primary setting for this holistic development and progression of potentials towards perfection needs the establishment of a specific theoretical background, identification of themes and discussion of various aspects to be carried out at first. For this vital and important stage of early childhood development, five inclinations of fit’rat are discussed, as endowed by the Allah Almighty. These are the basic inclinations that are required to be addressed and developed at this initial stage of life, as they lay the foundations for any further development of child’s behaviors and personality, and are the required integral virtues in the upcoming stages of his life.