Health is one of the basic human needs. Without health, doing many things will be either very difficult or impossible for human. This is an obvious issue that does not need any further argument to be proved and human experience during the history confirms this. On the other hand, the state of health can have strengths and weaknesses and any human being can enjoy a level of health (low or high) depending on his/her conditions. Basically, when we talk about promotion of health, we mean an attempt to increase individual and social health. Experts believe health has different dimensions including physical, mental, social, and spiritual (1) though the dimensions of health are not limited to this classification and may also have other dimensions.

Background and Objective: Today, managers make an effort to ensure organizational health and maintain and improve it more than before in their activities. In this regard, jihadi management, which indicates management based on Islamic values, is necessary to achieve a healthy organization and comprehensive development of affairs. The aim of this study was to investigate the effect of jihadi management on organizational health with the mediating role of dynamic capabilities in Payame Noor University centers and branches in Isfahan province.

Methods: The present study is applied in terms of purpose, quantitative in terms of data type and descriptive, and correlational in terms of data collection method. The statistical population of the study includes Isfahan Payame Noor University centers and branches, which were selected by random sampling method. The validity of the questionnaire was confirmed by both face and content analysis and its reliability was confirmed by Cronbach's alpha. Then the conceptual model of the study was tested using structural equation modeling. In this study, all the ethical considerations were observed and the authors reported no conflict of interests.

Results: The results showed that jihadi management has a direct positive and significant effect on organizational health. Jihadi management also affects organizational health through dynamic capabilities.

Conclusion: By creating the structure of a jihadi organization and using the components of jihadi management by identifying and applying the dynamic capabilities of the organization, it is possible to help improve the level of organizational health in Payame Noor University centers and branches.

Background and Objective: Post-traumatic stress disorder in veterans is associated with low levels of spiritual well-being. The aim of this study was to investigate the mediating role of self-efficacy in the relationship between cognitive appraisal and spiritual well-being of veterans with post-traumatic stress disorder.

Methods: This study is descriptive correlational. The statistical population of the study consisted of all veterans with post-traumatic stress disorder admitted to Isar Ardabil Psychiatric Hospital in 2019. The research sample included 200 veterans with post-traumatic stress disorder who were selected through purposive sampling. Paloutzian and Ellison's Spiritual Well-being Questionnaire, the revised version of the Rowley et al.’s. Stress appraisal Scale, and the Scherer and Maddox’s, Self-Efficacy Questionnaire were used to collect data. Data were then analyzed using structural equation modeling (SEM). In this study, all the ethical considerations were observed and the authors reported no conflict of interests.

Results: Based on the results, the causal model of the relationship between cognitive appraisal, self-efficacy and spiritual well-being in veterans with post-traumatic stress disorder was confirmed based on various fitting indicators. Cognitive appraisal and self-efficacy have a direct effect on the spiritual well-being of veterans with stress disorder; Also, cognitive appraisal through self-efficacy has an indirect effect on spiritual well-being of veterans with post-traumatic stress disorder (P<0.05).

Conclusion: Therefore, cognitive appraisal and self-efficacy play an important role in spiritual well-being of veterans with post-traumatic stress disorder, and targeting these two components through psychological therapies can be effective in improving the spiritual well-being of veterans with post-traumatic stress disorder.

Background and Objective: Due to the fact that the rate of death and incidence of cardiovascular diseases in Asian and developing countries has considerably increased, this study attempts to investigate the relationship between spiritual well-being and mental health, resilience and life expectancy in cardiovascular patients of Jam Hospital in Tehran.

Methods: The research was descriptive correlational. The population of the study included all men with cardiovascular diseases who referred to Jam hospital in Tehran out of whom 100 were selected using the available sampling method. Self-report questionnaires including Resiliency Questionnaire, Mental Health Questionnaire, Life Expectancy Questionnaire and Spiritual Well-being Questionnaire were used for data collection. Data were analyzed using descriptive statistics, Pearson correlation coefficient and concurrent multivariate regression. In this study, all the ethical considerations were observed and the authors reported no conflict of interests.

Results: The results showed that the relationship of mental health and its dimensions including physical health and social functioning with positive spiritual wellbeing and the relationship of depression and anxiety symptoms with spiritual wellbeing was negative and significant (P<0.05). The relationship of resilience and its dimensions with spiritual wellbeing was also positive and significant in cardiovascular patients (P<0.05). Also, the results of the study using Pearson correlation coefficient showed that there is a positive and significant relationship between life expectancy and each of its dimensions with spiritual well-being in cardiovascular patients (P<0.05), and the results of multivariate regression showed that predictor variables together accounted for 33% of the changes in spiritual wellbeing.

Conclusion: According to the obtained findings, it can be stated that paying attention to the mentioned variables in prevention and designing more appropriate therapies will help researchers and therapists.

Background and Objective: As the definitions of human relationships have changed in the present-day world, people from all walks of life, particularly university students, undergo emotional failure as well as psychological distress. Given the fact that the psychological distress could weaken performance within and between individuals and that the cultural spiritual factors play an important part in psychotherapy, the current research examined the effects of Islamic-oriented consulting on psychological distress (depression, anxiety, and stress) of female students with love trauma in Tabriz University of Medical Sciences.

Methods: The research method drew on a quasi-experimental study with pretest-posttest control group design. The participants including 20 female students were selected by the purposive sampling method and were randomly assigned into the experimental and control groups. Data collection instruments consisted of the Ross Love Trauma Inventory, and Depression-Anxiety-Stress scale (DASS). In this study, all the ethical considerations were observed and the authors reported no conflict of interests.

Results: The results of analysis of covariance indicated that Islamic-oriented consulting had a positive effect on psychological distress (depression, anxiety, and stress) of female students with love trauma.

Conclusion: Given the results obtained, it is concluded that Islamic-oriented psychotherapy has a potential effect on depression, anxiety, and stress of female university students. These findings suggest that Islamic-oriented consulting could effectively ameliorate psychotherapy interventions.

Background and Objective: Spiritual health is one of the four dimensions of human health and is an effective factor in promoting health. Sexual self-efficacy is associated with one's belief in the ability to function effectively and adapt to their partner, a form of self-assessment and self-efficacy. The purpose of this study was to investigate the correlation between spiritual health and sexual self-efficacy in pregnant women referring to Sanandaj health centers in 2019.

Methods: The current study is descriptive cross-sectional. The statistical population of the study included pregnant women referring to health/ treatment centers in Sanandaj (28 centers and 35 bases) in 2018. The sample size, as calculated based on Cochran's formula, was 384 people, who were randomly selected by random cluster sampling method out of the mentioned women. Data collection instruments were a demographic information checklist, Narenji’s Spiritual Health Questionnaire, Waziri and Lotfi Kashani’s Sexual Self-efficacy and Enrich’s Marital Satisfaction questionnaire. The collected data were analyzed using descriptive (mean and standard deviation) and inferential (t-tests, regression and Pearson correlation) statistics. In this study, all ethical considerations were observed and the authors did not report any conflict of interests.

Results: The results showed that the mean score related to spiritual health of pregnant women was 310/0±4/33. The mean score for sexual self-efficacy in pregnant women was 458/0±4/26. Analysis of variance results showed a significant relationship between spiritual health and its dimensions with sexual self-efficacy (r=0.72) (P<0.05). Spiritual health could also predict sexual self-efficacy in pregnant women. The results of regression showed that spiritual health in pregnancy could explain 51% of the variance in sexual self-efficacy in pregnant women.

Conclusion: The results of this study showed that sexual self-efficacy and spiritual health of the sample population were in good conditions. Spiritual health also had a positive effect on sexual self-efficacy.

Background and Objective: Familiarity with the Quran and applying the teachings of the prophets in life is one of the key factors in improving mental health and social adjustment. Spiritual intelligence is one of the effective components of positive job behaviors and awareness of internal changes and its promotion among the young generation can reduce many psychological problems among them and provide the basis for academic achievement. Accordingly, this study aims to discover the impact of love for the Quran on social adjustment as mediated by spiritual intelligence among the students of Khoy Faculty of Quranic Sciences.

Methods: This is a descriptive correlational study. The statistical population of the study included the students of Khoy Faculty of Quranic Sciences, out of whom 103 participants were selected in the academic year 2018-2019 by stratified random sampling. The instruments used in this study included the researcher-made Questionnaire of Love for the Quran, King’s Spiritual Intelligence Questionnaire and Bell’s Social Adjustment Questionnaire. In this study, all ethical considerations were observed and the authors did not report any conflict of interests.

Results: Out of the 103 students, 70.9% were female and 29.1% were male. According to the levels of significance obtained, all variables were normally distributed. The mean score was 11.15 for social adjustment, 3.89 for familiarity with the Quran and 3.89 for spiritual intelligence. The results of Pearson correlation pointed to a significant positive relationship between love for the Quran and social adjustment (r=0.64), between love for Quran and spiritual intelligence (r=0.59) and between spiritual intelligence and social adjustment (r=0.53).

Conclusion: Based on the results, spiritual intelligence can create positive effects with its mediating role in the relationship between the Qur'an and the social adjustment of the students of Khoy Faculty of Quranic Sciences. Therefore, it is suggested educational and cultural packages be provided to the students of this center and other educational centers and institutions to increase their spiritual intelligence in order to increase their social adjustment in the university and other social environments.

Background and Objective: Family is the center of altruism and the best environment for the unity between man and woman. Marital satisfaction plays an important role in their psychological health. Therefore, the purpose of this study is to compare spiritual wellbeing and sense of mental coherence in satisfied couples and couples with conflict.

Methods: The method used in this study is causal-comparative. The statistical population of the study included all couples with conflict, who referred to counseling centers in Isfahan. Out of them, a sample of 300 satisfied couples and couples with conflict were selected in 2020 by convenience sampling method according to the inclusion criteria. The research instruments included Paloutzian and Ellison's Spiritual Wellbeing Questionnaire and Antonovsky's Sense of Coherence Questionnaire. The obtained data were analyzed by multivariate analysis of variance. In this study, all ethical considerations were observed and the authors of the article reported no conflict of interests.

Results: The findings show that the difference between the mean scores related to mental coherence in the dimensions of comprehensibility, manageability, and meaningfulness is significant in the two groups of couples with marital conflict and satisfied couples (P<0.05). However, the difference between the two groups was insignificant in spiritual wellbeing (P>0.05). In the study of the dimensions of these variables, the results showed that the couples with marital satisfaction and the couples with conflict did not show significant differences in the dimensions of mental coherence and spiritual wellbeing (P>0.05).

Conclusion: The findings of this study indicate that by increasing and promoting mental coherence, individuals can strengthen marital satisfaction strategies in themselves and thereby increase their life satisfaction. Therefore, with the help of mental coherence, marital conflicts and dissatisfaction and its negative effects on couples' lives can be prevented and more satisfaction can be enjoyed in married life.

Background and Objective: Spiritual culture, including moral values and norms, along with the responsibility of medical staff, has an effective role in improving and restoring patients' health. The purpose of this study is to examine the effect of spiritual culture on social responsibility with the mediating role of social capital in public hospitals in Tehran.

Methods: This study is applied in terms of purpose and descriptive survey-based in terms of data collection method. The statistical population of the study includes the staff of hospitals affiliated to Tehran University of Medical Sciences. Using Cochran's formula, 384 available samples were selected. In order to collect information, three standard questionnaires including Carol’s Social Responsibility Questionnaire, Nahapit and Goshal’s Organizational Social Capital Questionnaire and a researcher-made questionnaire of spiritual culture were used. In order to evaluate the reliability of the questionnaires, Cronbach's alpha was used. Delphi method was also used to evaluate the validity of the content. For this purpose, the questionnaires were approved by relevant experts. Data analysis was performed through a questionnaire in two descriptive and inferential sections (Kolmogorov-Smirnov test, Pearson correlation test, multiple regression test). In this study, all the ethical considerations were observed and the authors reported no conflict of interests.

Results: Based on the results of factor analysis, the factor loadings of the components were greater than 0.4 and their significance values were higher than 1.96, which is confirmed. The mean variance extracted should also be greater than 0.4. Based on the results, they were all higher than 0.4, which indicates significance. Based on the obtained t-statistics, all the three hypotheses were accepted at p value of 99%.

Conclusion: The findings showed that spiritual culture has a positive, significant and direct relationship with social responsibility with the mediating role of social capital. Culture plays an important role in competing with competitors and striving to achieve spiritual goals. Spiritual culture increases the responsibility to perform duties and in a way pays attention to the social values and the cultural ethics of the society and social responsibility. Therefore, hospitals are suggested to create a suitable platform for effective programs such as education to strengthen the spiritual culture of the employees.

Background and Objective: Today, the number of abandoned women and the women with bad husbands is increasing in the world for different reasons. Most of these families have many problems leading them to be known as a vulnerable group that is faced with many mental problems. The present study attempts to examine the relationship between the three variables of spiritual health, family integration, and identity in the women with no or a bad head of the household.

Methods: The present study is descriptive-correlational. The statistical population of the study included the employed housewives with no or bad heads of the household (n=1013), who were under the support of the Welfare Organization of Alborz province in Iran in 2019-2020. Finally, 285 women were selected under four sub-groups: employed women with bad heads of the household, employed women with no head of the household, housewives with no head of the household and housewives with a bad head of the household. In this study, all ethical considerations were observed and the authors reported no conflict of interests.

Results: The findings showed that in the women with no head of the household, a significant and positive relationship existed between spiritual health and family integration (P<0.01, r=0.39) and there was a positive relationship between spiritual health and successful identity styles (P<0.01, r=0.24). Furthermore, the relationship between spiritual health and identity styles was statistically significant. In the housewives with a bad head of the household, the relationship between spiritual health and successful identity styles was significant at 0.05 and positive (P<0.05, r=0.24). In the employed women with a bad head of the household, spiritual health had a significant and negative relationship with the ‘disturbed’ identity style (P<0.05, r=-0.60). In the housewives with a bad head of the household, spiritual health was found to be significantly and positively correlated with family integration (P=0.01, –r=0.49).

Conclusion: The findings show that there is a significant and direct relationship between spiritual health and family integration and identity styles. Improving spiritual health in women with no or bad head of the household will be effective in reinforcing family integration; the fundamental effect of spiritual health as a major source of identity creation in the society particularly in a religious society such as Iran, will have a very important role.

Background and Objective: The book of Teb-ul-A’ima attributed to Hossein and Abdollah known as Ibna Bastam as the narrators of the fourth century, is one of the books that has collected medical hadiths. Since the name of the book indicates that its narrations have been stated by the innocent Imams (pbut), it is important to study the narrators of this book. Horre Ameli in the book Wasael al-Shia from the Shitte hadith collections and Mirza Hossein Nouri in the book Mostadrak al-Wasael which complements the book Wasael al-Shia, have quoted hadiths from the book of Teb al-A’ima in their books. The purpose of this study is to correct the names of the narrators in the common hadiths between the books of Teb al-A’ima, Wasael al-Shiah and Mostadrak al-Wasael.

Methods: In this study, which was conducted by descriptive analytical method, hadiths that were common between the books of Teb-ul-A’ima, Wasael al-Shiah and Mostadrak al-Wasael were collected and the differences in the names of the narrators of these common hadiths were examined. The authors reported no conflict of interests.

Results: In this study, it was found that the name of eight narrators were common out of the several narrators; about five narrators no description has been mentioned; two narrators have been praised and one has been both praised and reprimanded. These different descriptions related to the narrators indicate that the personal characteristics related to the narrators are not the same. Also, a narration that did not exist in the current version of Tab-ul-A’ima was identified.

Conclusion: In examining the hadiths common between the book of Teb-ul-A’ima and the books of Wasael al-Shiah and Mostadrak al-Wasael, differences were found in the names of the narrators in this study and the correct name of the narrators was determined. Also a narration that is unavailable in the current version of the book of Tabal al-A’meh on the Jame’ ul-Ahadith software 3.5 was found. As a result, this study can be considered as a correction and complement to the book of Tab-ul-Aima attributed to Ibna Bastam so that researchers can better evaluate this book.

Background and Objective: Finding the relevance of medical experiments and tests to some religious orders in Islam dates back to the narrations. Since the new experimental achievements have led to the emergence of new issues in Jurisprudence (fiqh), the purpose of the present study is to elaborate on the new medical experiments according to the fiqh criteria of Imamiah (Shia) and examine the validity and acceptability of these proofs in Jurisprudence issues, i.e. to determine the conditions and criteria for these types of tests.

Methods: The present study is library-based and was conducted using a descriptive-analytical method. An attempt was made to examine the validity and authority of medical experiments and tests for fiqh issues using the Jurisprudence laws and principles and the teachings from the narrations from the perspective of Imamiah (Shia) Jurisprudence. The authors reported no conflict of interests in this study.

Results: The tests conducted in the new sciences that are relevant to the Jurisprudence issues were categorized into four categories of pathology, toxicology, serology, and genetics. The views and perspectives of the contemporary Imamiah religious experts about the medical tests were presented in two general fatwas: a) authority and validity of tests if only they lead to absoluteness and science and b) general invalidity of these types of tests. In order to explain the applicability of medical experiments to religious orders as criterion, the tests were classified into two categories: estimation-based and hypothetical. Then, their validity and scope of authority as proof were examined from the perspective of Imamiah Jurisprudence.

Conclusion: The conclusions of the present study can be presented based on three general categories of data: a) Estimation tests: Validity of estimation experiments is not provable and lack of reason for validity can be considered as the reason for lack of validity; b) The validity of sensory tests is defensible via the reasons for its validity if the issue of concern is an example of evidence and attestation and there is no better reason like the number of experimenters for the mentioned conditions; c) The validity of hypothetical tests is defensible via the reasons for validity if the issue of concern is consistent with the experts’ views. In conclusion, a single experimenter’s opinion is enough for the religious orders and there is no need for numerous views by the experimenter in sensory and hypothetical tests.