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Apr 2021
Background COVID-19 as an infectious disease, and deadly biological crisis, threatens the bio-psycho-social- spiritual health of the people. Spiritual health from the perspective of Islam, means having a sound heart, living in the present time with sense of peace, security, patience and gratitude, safe from the fear and anxiety of future, grief and regret for the past events. It affects other dimension of health. This study was conducted to investigate the spiritual health services in the face of the COVID-19 pandemic in a Muslim society. Methods This qualitative study was conducted from March 1, 2020 to the end of May 2020 in Tehran by using the Schwartz and Kim's hybrid model concept analysis with a deductive / inductive analysis approach, in three stages: 1- Theoretical review of religious and scientific evidence, 2- Field research 3- Final analysis. Data collection was done in hospitals and hospices by semi-structured interviews, taking notes, websites and social networks search. Data were analyzed by "Contractual Content Analysis Method". Results Despite the fact that spiritual health services (spiritual care and counseling) are not taught in Iranian universities, but in this biological crisis, spiritual health services, based on religious beliefs of health system employees were implemented. The Muslims’ belief in divine test, healing power of God, helping the people as highest worship, aroused spiritual awakening and enthusiasm in the health care team. Spiritual health services at prevention levels were provided with the aim of helping the patient, family and clients, in an inter-professional model based on the jurisprudential rules derived from the religious evidences (Verses and Hadiths), in line with holistic approach, community-based care, spiritual self-care, home-care, family participation. The involvement of non-specialists in the provision of medical services was prevented. According to, preserving the human dignity in Islam, Islamic rituals were performed by the treatment team and volunteer clerics for dying and dead people. Conclusion Considering the impact of religious spirituality on Muslims’ lifestyle and health behaviors, it seems that the use of Islamic health guidelines can improve the quality of health care services and help improve the spiritual health of people in biological crises.
Oct 2018 DOI 10.14302/issn.2766-6204.jmpt-18-2332
Introduction: In an educational organization, because of its important function in human resources development and training in the community, respecting the values, spirituality, leadership, and management strengthening, based on spirituality and good citizenship behavior and commitment have greater importance. Aim: This study examined the relation between spiritual intelligence with organizational citizenship behavior and organizational commitment of secondary school teachers. Methods: The research method was correlational and its population included all teachers in education districts 2 and 5 in 2015 from which 358 teachers were selected by using Cochran formula and simple random sampling method as a sample. To collect data, three questionnaire: the King Spiritual Intelligence questionnaire (2007) and Padasakof et al. citizenship behavior questionnaire (2000) and organizational commitment questionnaire of Meyer (2001)were used .The reliability of the tools obtained by Cronbakh Formula 0/85,0/84, 0/7 respectively. For statistical analysis, the descriptive statistics (average, percentage, Standard deviation) and inferential statistical tests (Kolmogorov - Smirnov test, Pearson correlation coefficient test and stepwise regression analysis) were used. Conclusion: The results showed that none of the components of citizenship behavior has a significant relation with a critical thought component of spiritual intelligence. Regarding the personal meaning making component of spiritual intelligence, only the components of sportsmanship and social customs have a significant relation, and other components have no significant association. All components of citizenship behavior are significantly associated with a transcendental consciousness component of spiritual intelligence and have no significant relation with self-awareness extends component. None of the organizational commitment components have a significant relation to the critical thinking component and high awareness of spiritual intelligence and only the emotional commitment of the organizational commitment component have a significant relation with the personal meaning making of spiritual intelligence, as well as with the expansion of consciousness component.
Oct 2017 DOI 10.14302/issn.2574-612X.ijpr-17-1753
Religion and spirituality correlate positively with mental health. Although it is true generally spoken, it is too simplistic. On the basis of four reviews, from the period 1969-2013, the progress that was made and the achievements that were accomplished will be shown. In doing their empirical work the researchers managed to fit in with the evidence-based medicine approach. Thus, their work corresponded more and more to the standard scientific requirements. However, what are the consequences of that fit? And, in what sense could religion become part of ‘the most effective means of achieving health’? That asks for a critical ethical evaluation. Utilitarianism turns out to be the ethical basis of evidence-based medicine and achieving health is its central value. As a consequence, compared with religious traditions religion gets a different content with a strong experiential-expressive focus. That focus fits perfectly with modern Western values. Finally, the findings and discussions will enable us to plot four preliminary scenarios for the impact of research on religion and spirituality on psychiatry and mental health.