Background and Objective: Resilience is the human ability to adapt to social conflicts and stressful life events and is very important in student life. Accordingly, the present study aimed to structurally model the effect of mindfulness and life expectancy on resilience with the mediating role of religious beliefs among students.

Methods: The statistical population of the study included all undergraduate students of Islamic Azad University, Fasa branch in the second semester of 2022-2023, numbering 550 people, out of whom 225 were selected as a sample using Morgan's table and stratified random sampling method. Research tools included 4 questionnaires: "Mindfulness" by Beer, Smith and Allen, "Life Expectancy" by Schneider et al., "Resilience" by Connor and Davidson and "Religious Beliefs" by Najafi. In order to analyze the data, statistical software SPSS28 and PLS3 were used at the descriptive and inferential levels. In this research, all ethical considerations were observed and the authors of the article did not reported any conflicts of interest.

Results: The results indicated significant direct relationship between mindfulness and resilience (β=0.219), life expectancy and resilience (β=0.551), and mindfulness and religious beliefs (β=0.339). Furthermore, no significant direct relationships were found between religious beliefs and resilience (β= 0.096), or between life expectancy and religious beliefs (β=0.124). Additionally, there was no significant indirect relationship between mindfulness and students' resilience via the mediating role of religious beliefs (β=0.033), nor between life expectancy and students' resilience via the mediating role of religious beliefs (β=0.012).

Conclusion: Based on the findings, it is suggested to provide educational workshops to improve mindfulness, life expectancy and religious beliefs among students because the improvement of these variables will lead to an increase in resilience.

Background and Objective: With the rising divorce rates in Iran, the need for effective therapeutic interventions to reduce marital conflict and emotional divorce is increasingly evident. This study aimed to determine the effectiveness of Acceptance and Commitment Therapy (ACT) with an emphasis on shared spiritual values in reducing marital conflict and emotional divorce among women at risk of divorce.

Methods: This quasi-experimental study was conducted in the second half of 1400 (2021). Using convenience sampling, 20 participants referring to family counseling centers in Zanjan were selected and randomly assigned to two groups of 10 (intervention and control). The intervention group received ten 60-minute sessions (twice weekly for five weeks) of ACT with an emphasis on shared spiritual values, while the control group was placed on a waiting list and received no intervention (post-study intervention was provided to the control group). Marital conflict (Barati & Sanaei) and emotional divorce (Gottman) scales were used to assess pre- and post-test scores. Independent samples t-tests on SPSS version 24 were employed to compare the intervention and control groups in their mean scores related to marital conflict and emotional divorce between. In the present study, all ethical considerations were observed and the authors reported no conflicts of interest.

Results: ACT with an emphasis on shared spiritual values effectively reduced marital conflict and emotional divorce scores in the intervention group compared to the control group. The mean score related to marital conflict decreased significantly from 172.50±18.23 to 147.25±15.68 in the intervention group (P<0.001, d=0.85), while the control group showed no significant change. The mean emotional divorce score decreased from 16±2.35 to 12±1.93 in the intervention group (P<0.001, d=0.82), with no significant change in the control group.

Conclusion: ACT with an emphasis on shared spiritual values is an effective psychotherapeutic approach to reducing marital conflict and emotional divorce in women at risk of divorce.

Background and Objective: Suicidal thoughts begin in adolescence and, if left untreated, lead to suicide. Psychological capital is an important variable in this regard, which can be improved with psychological training. The present study aimed to investigate the effectiveness of positive thinking training based on religious teachings on psychological capital components (self-efficacy, optimism, hope and resilience) in female students with suicidal thoughts.

Methods: This study was applied and in terms of method, it was semi-experimental with a pre-test post-test control group design. The statistical population included all female students of the second year of high school in Khorramabad in the academic year 2024-2025. The statistical sample consisted of 30 students selected from 4 schools among all girls' secondary schools using multi-stage cluster random sampling and were randomly assigned to experimental and control groups) 15 people in each group. All participants completed the Beck et al.’s Suicidal Ideation Questionnaire for screening and the McGee’s Psychological Capital Questionnaire as a pretest. Subjects in the experimental group received a positive attitude intervention based on the religious teachings of Maliki, Glendouz, and Sardari for 10 90-minute sessions once a week. After the end of the intervention, the experimental and control groups completed the Psychological Capital Questionnaire as post-test. Research data were analyzed using inferential statistics, including multivariate and univariate analysis of covariance on SPSS version 26. In the present study, all ethical considerations were observed and the authors reported no conflicts of interest.

Results: The results showed that positive attitude training based on religious teachings had a significant effect on the components of psychological capital (P<0.01). In psychological capital, 65% of self-efficacy scores, 84% of hope scores, 80% of resilience scores, and 89% of optimism scores were affected by positive attitude training based on religious teachings (P<0.01).

Conclusion: Based on the research findings, positive attitude training based on religious teachings is an effective method for increasing psychological capital, socio-emotional competence, and cognitive emotion regulation.

Background and Objective: Treating dysthymia is one of the most challenging mental health issues. Given the numerous costs involved, it is essential to review the research background to achieve the most beneficial treatments. The present study aimed to determine the effectiveness of art therapy based on an Islamic approach in depressive temperament indicators in patients with dysthymia.

Methods: The research method was quasi-experimental with a pre-test and post-test control group design and a three-month follow-up period. All patients with dysthymia referring to the psychiatric clinic of Shahid Beheshti Zanjan Hospital in 2023 constituted the statistical population of the study, out of whom 30 people were selected through purposive sampling and randomly assigned to two equal groups of 15. Data collection was done using Beck et al.'s Depression Questionnaire. Art therapy with an Islamic approach was implemented for the experimental group in 12 sessions (one session per week, lasting 90 minutes), but the control group did not receive this program. Data analysis was performed using descriptive statistics and repeated measures analysis of variance on SPSS-v24. All ethical considerations were observed in this study, and the authors of the article reported no conflicts of interest.

Results: The mean total depressive mood score (F=204.565 & η=0.613) in the experimental group improved significantly after the intervention compared to the control group (P<0.05). Art therapy with an Islamic approach was effective in reducing depressive symptoms in the experimental group, unlike the control group (P<0.05), and the effects of this program on depressive symptoms persisted in the follow-up phase (P<0.05).

Conclusion: These findings further clarify the role of art in promoting mental health and highlight the need to use therapy based on Islamic texts to modify mood indicators in clients.

Background and Objective: Adolescence is one of the most important periods in a person's life, in which the foundations of human personality, moral, and social life are formed. Therefore, having authentic programs and resources for proper upbringing and providing healthy role models to guide adolescents towards responsibility, purposefulness, and a healthy lifestyle seems essential. For this purpose, a study was conducted to investigate the effect of teaching Quranic concepts on responsibility, purposefulness, and lifestyle of adolescents.

Methods: This is a quasi-experimental study with a pre-test-post-test control group design. The statistical population of this study included 356 female high school students in Mirabad in the academic year 1402-1403. After the call and registration, 18 students (9 as the experimental group and 9 as the control group) were selected from among the registered individuals using random sampling. However, due to unavailability of some members of the control group in the post-test, their number was reduced to 6. The training was conducted in 10 sessions, each session lasting 90 minutes, two days a week at the school. To collect data, the Standard Responsibility Questionnaire (California Psychological Questionnaire), the Purposefulness in Life Questionnaire by Scheer et al., and the Lifestyle Questionnaire (LSQ)-1391 were used. Finally, the information collected from the questionnaires was analyzed using SPSS 27 software. Kolmogorov-Smirnov and Shapiro-Wilk tests were performed to check the normality of the data related to the research variables, and the M-box test was performed to check the homogeneity of the covariance matrix and the assumption of homogeneity of the regression slope. In this study, all ethical considerations were observed and the authors reported no conflicts of interest.

Results: The results of multivariate covariance analysis showed that teaching Quranic concepts has an effect on responsibility (P<0.1 and F=11.98) and goal-setting of female high school students, but it has no effect on their lifestyle (P<0.5 and F=2.67).

Conclusion: Based on the findings of the research, teaching Quranic concepts has an significant effect on the responsibility and purposefulness of female students. It caused students to gain a better understanding of their duties towards themselves, their families and society and specify and prioritize their needs and desires accurately. On the other hand, the teaching of Quranic concepts had no effect on students' lifestyles. This lack of significance considering the high scores of the subjects in the lifestyle test indicates that the students had a healthy and standard lifestyle from the beginning. They have become more purposeful and responsible only because of the teaching of Quranic concepts.

Background and Objective: Abortion is a multidimensional phenomenon, and decision-making regarding it occurs within a context shaped by individual, social, moral, and cultural factors. Contrary to the common perception of abortion as a purely personal choice, evidence suggests that this decision is deeply intertwined with moral and spiritual conflicts. The present study aimed to explore the lived experiences of women who decided against abortion and to elucidate the psychological, moral, and spiritual dimensions of this decision.

Methods: This qualitative study was conducted using a conventional content analysis approach. Data were collected through 16 in-depth semi-structured interviews with women who had decided against abortion within the past 7 months to 3.5 years. Participants were purposefully selected from various cities across Iran. In the present study, all ethical considerations were observed and the authors reported no conflicts of interest.

Results: Data analysis led to the emergence of six main themes: 1- From shock to burden of guilt (shock, anxiety, guilt, and concerns about fetal harm), 2- Mothers’ perception of the fetus: a complete human being or an incomplete entity, 3- The dilemma between conscience and reality (conflict between religious–moral beliefs and socioeconomic pressures), 4- Experiencing maternal guilt and shame in the decision-making process, 5- From unwanted pregnancy to divine acceptance (the role of destiny and religious beliefs in withdrawing from abortion), and 6- The duality of peace and anxiety after childbirth.

Conclusion: The lived experiences of women revealed that deciding against abortion is a complex process interwoven with psychological, moral, social, and spiritual dimensions. These findings highlight the necessity of designing multidimensional supportive and counseling interventions tailored to the conditions of women facing unwanted pregnancies.

Background and Objective: Most scientific studies on the relationship between religion and mental health have focused on understanding the views of religious leaders or texts. Some of these studies are interdisciplinary and emphasize the perspective of Sahifa al-Sajjadiyah. This article examines the views of Imam Sajjad (AS) regarding the virtuous life (Hayat Tayyebah) and compares it with the views of psychologists on mental health, in order to contribute to a better and deeper understanding of the Islamic perspective on mental health and to deepen the harmony between science and religion.

Methods: The research was conducted with a qualitative approach using content analysis method. First, the views of prominent psychologists on mental health were examined and their desired components were extracted. Then, the statements of Imam Sajjad (AS) about the virtuous life and other topics related to mental health from Sahifa al-Sajjadiyah and other reliable sources were extracted and categorized, and the components desired by the Imam were compared with the components considered by psychologists to determine the relationship between the religious approach and the psychologists' approach and the degree of overlap between their definitions. The authors reported no conflicts of interest.

Results: The results showed that the concepts and guidelines of Sahifa al-Sajjadiyah in the field of mental health, despite a significant overlap with the components considered by psychologists, such as emotional balance, desirable relationships, life satisfaction, self-actualization, purposefulness, meaningfulness of life, and resilience, also have differences with them, the most important of which is the approach of these two groups toward humans. The approach of Sahifa al-Sajjadiyah is God-centered, and the main approach of psychologists is human-centered. The research findings show that Sahifa al-Sajjadiyah can be a rich and valuable basis for extracting and explaining Islamic teachings in the field of mental health.

Conclusion: The teachings of Imam Sajjad (AS) provide a transcendent lifestyle that, in addition to ensuring otherworldly happiness, offers the components of a healthy, God-centered worldly life that, in addition to including and overlapping with most of the components considered by psychologists, also considers the divine dimensions and spiritual transcendence of human beings.

Background and Objective: Aging and youth, two intrinsic facets of the human life cycle, resonate deeply within both biological science and the teachings of the Quran and Hadith. Viewed as divine ordinances and golden opportunities for spiritual and social elevation, these phenomena invite a profound exploration. This study seeks to unravel the implications of population aging and youth, weaving together insights from molecular genetics and divine wisdom to propose a holistic model for societal well-being.

Methods: Adopting an interdisciplinary lens, this research delves into the luminous verses of the Holy Quran and the treasured narrations of Prophet’s Household, juxtaposed with cutting-edge discoveries in the biology of aging and youth. A qualitative analysis of religious texts and scientific literature forms the foundation for this synthesis of sacred and human knowledge. The author declared no conflicts of interest.

Results: The Quran vividly portrays life’s stages—from the vigor of youth to the fragility of old age—urging respect for the elderly and purposeful engagement of youthful energy. Aging, though marked by physical decline, emerges as a treasury of wisdom and experience. Molecular biology echoes this narrative, decoding the genetic and cellular shifts that define these transitions. This synergy reveals how the young and the old can harmoniously complement one another, enriching the social fabric.

Conclusion: Blending Quranic and Prophet’s Household wisdom with biological insights unveils a transformative approach to population dynamics. By honoring the elderly and channeling youth’s potential, this paradigm fosters a balanced, healthy, and spiritually vibrant society where each generation uplifts the other toward collective transcendence.

Background and Objective: Social health is a primary dimension of overall health, and a comprehensive assessment of an individual’s well-being cannot be achieved without considering this aspect. Hazrat Zainab (PBUH), as a perfect role model based on Islamic and spiritual principles, presents a comprehensive picture of a healthy human being in terms of social health across all eras. Therefore, based on the necessity of emulating comprehensive figures to achieve social health, and also the importance of introducing and clarifying these figures, the present study aims to explain the personality of Hazrat Zainab (PBUH) in the realm of social health.

Methods: This research employed a mixed-methods approach, using qualitative and descriptive methods with a thematic analysis approach. In this research, 115 articles and scientific studies, along with 20 books from historical and narrative sources related to Hazrat Zainab (PBUH), were reviewed. For data analysis, Graneheim and Lundman’s content analysis approach was utilized.

     By reviewing scientific and research sources, the statements, lifestyle, and actions of Hazrat Zainab (PBUH) during her lifetime were examined using books and sources, and by referring to the databases of Magiran, Civica, Google Scholar, Normags, and the Iranian Information and Publications Bank. The authors reported no conflicts.

Results: The results from the analysis of the texts regarding Hazrat Zainab’s (PBUH) social health included 16 subcategories: “Cultural Perspective”, “Socially Active”, “Fair-minded”, “Truth-seeker”, “Siddiqa (Truthful)”, “Counselor”, “Reliable”, “Problem-solver”, “Self-sacrificing”, “Courageous”, “Mujahid (Striver)”, “Role Model”, “Renowned”, “Supporter”, “Protector” and “Caregiver”; and 6 main categories: “Trustworthy”, “Valiant”, “Exemplary”, “Helper”, “Cultured”, and “Just”.

Conclusion: The findings of this research indicate that Hazrat Zainab’s (PBUH) personality embodies a comprehensive set of traits based on social health. This timeless and gender-transcending model, in this dimension of health, functions as a balanced and transcendent social actor within the emotional, behavioral, and cultural axes. Accordingly, it can be stated that Hazrat Zainab’s (PBUH) personality is one of the highest human examples in the dimension of social health, serving as a model for all eras.