Theoretically nanoscale study on ionization of muscimol nano drug in aqueous solution

In the present work, acid dissociation constant (pKa) values of muscimol derivatives were calculated using the Density Functional Theory (DFT) method. In this regard, free energy values of neutral, protonated and deprotonated species of muscimol were calculated in water at the B3LYP/6-31G(d) basis sets. The hydrogen bond formation of all species had been analyzed using the Tomasi's method. It was revealed that the theoretically calculated pKa values were in a good agreement with the existing experimental pKa values, which were determined from capillary electrophoresis, potentiometric titration and UV-visible spectrophotometric measurements.No presente trabalho, calculou-se a constante de dissociação do ácido (pKa) dos derivados de muscimol, utilizando-se o método da teoria do funcional de densidade (DFT). Com esse objetivo, calcularam-se os valores das espécies neutra, protonada e desprotonada do muscimol em água em base B3LYP/6-31G(d). A formação da ligação de hidrogênio de todas as espécies foi analisada utilizando o método de Tomasi. Demonstrou-se que os valores de pKa calculados teoricamente estavam em boa concordância com os valores experimentais disponíveis, determinados por eletroforese capilar, titulação potenciométrica e medidas por espectrofotometria UV-visível

Psychometric Properties of Spiritual Self-esteem Questionnaire Adopting Islamic Approach

For downloading the full-text of this article please click here.Background and Objective: Research has shown that self-esteem plays a significant role in mental health. Since the existing self-esteem scales lack spirituality dimension, the purpose of this study was to construct a spiritual self-esteem questionnaire with Islamic approach and to validate.Method: This study was a combination of qualitative (descriptive-analytical) and quantitative research. Firstly, verses and narrations related to the sense of spiritual value and ability were collected, categorized and analyzed. The structure of spiritual self-esteem, including ten components, was designed. The components included belief in the ability and position of man by God, belief in one's value through righteousness, divine reliance, feeling close to God, serious relationship with people, lack of feeling of need to people, self-acceptance, spiritual purposefulness, spiritual integrity, sense of control. Experts then confirmed the content validity of the components. Subsequently, the characteristics of each component were determined and fitted to each characteristic. The first questionnaire, along with a self-esteem questionnaire (Rosenberg) and spiritual health (Polotzin and Ellison), was administered among 204 participants selected through random cluster sampling from 6 available universities in Qom and Tehran. In analyzing the findings, the coefficient of detection, difficulty, Pearson correlation, exploratory and confirmatory factor analysis, Cronbach's alpha coefficient were used. All ethical issues were observed in this study and the authors of the article have not reported any conflicts of interest.Results: The results showed that the final questionnaire of spiritual self-esteem consists of 7 components: belief in spiritual empathy, trust and divine help, feeling close to God, feeling of control, spiritual integrity, serious relationship with the people, self-acceptance and 25 items in the Fourth Likert scale. Structural validity was assessed through exploratory and confirmatory factor analysis, which was desirable (CFI=0.77), as well as reliability of the questionnaire by Cronbach's alpha (0.897) using semi-structured method, Spearman (0.831) and Gutman (0.825). The relationship between spiritual self-esteem with self-esteem (0.447) and spiritual well-being (0.7677) was positive and significant (P<0.001); therefore, the validity of the questionnaire is also relatively favorable.Conclusion: The spiritual self-esteem questionnaire with Islamic approach consists of seven components and has a desirable validity and reliability.For downloading the full-text of this article please click here.Please cite this article as: Farhoush M, Mahkam R,Noori N. Psychometric Properties of Spiritual Self-esteem Questionnaire Adopting Islamic Approach. J Res Relig Health. 2019; 5(1): 29- 46. doi: https://doi.org/10.22037/jrrh.v5i1.1880

Self-efficacy and Resilience as Mediators in the Relationship between Test Anxiety and Spiritual Intelligence among High School Students in Qom

For downloading the full-text of this article please click here.Background and Objective: Spiritual intelligence is effective in reducing test anxiety which hinders academic performance. Discovering mediating variables in the relationship between spiritual intelligence and test anxiety paves the way for developing suitable training packages in order to reduce test anxiety. The aim of this study was to investigate the mediating role of self-efficacy and resilience in the relationship between spiritual intelligence and test anxiety.Method: This descriptive study was of correlational type and its research population was all high school students in Qom in 1395 and 1396. Random cluster sampling was used. To do so, three female and three male schools were randomly selected and 380 questionnaires were distributed in some classes and then collected. 269 questionnaires (127 boys and 142 girls) were acceptable. The participants completed test anxiety questionnaire (Sarason, 1997), SQ (Abdollahzadeh, 2009) and Efficacy (Sherer, 1982) and Resiliency (Connor & Davidson, 2003). As for data analysis, Pearson correlation and path analysis based on Baron and Kenny model were used. In this study, the ethical issues were all considered and the authors declared no conflict of interest.Results: Pearson correlation analysis showed that test anxiety and spiritual intelligence (0/267), efficacy (-0/475) and resilience (-0/330) have a significant relationship (P<0/01). Moreover, the results of path analysis indicated that efficacy (0/17) and resilience (0/09) completely mediate the relationship between spiritual intelligence and test anxiety.Conclusion: Based on the findings, spiritual intelligence reduces test anxiety through self-efficacy and resilience. Thus, it is proposed that spiritual intelligence training packages with an emphasis on raising students' self-efficacy and resilience be developed to reduce test anxiety.For downloading the full-text of this article please click here

The Self-control Model of Shiite Youth with a Grounded Theory Approach

For downloading the full-text of this article please click here.Background and Objective: Self-control plays a significant role in physical and spiritual health. Studies have shown that spiritual attitudes and religious teachings play a role in promoting self-control. The purpose of this study was to determine the components of self-control construct in Shiite youth.Methods: Based on the purpose of the study, i.e. determining the self-control construct, and based on criterion-oriented studies in this regard, in the present study, qualitative approach was applied with grounded theory method for collecting data. The participants were 32 youths whose self-control was evaluated using a semi-structured interview. In this study, all the ethical considerations were observed and no conflict of interest was reported by the authors.Results: The findings of this study showed that self-control construct in Shiite youth has four main components and fourteen subcomponents: 1) Attitude (belief in the benefits of avoidance, belief in harms of committing, attention to the emotions involved in the problem, problem solving, self-esteem); 2) self-motivation ability (the benefits of avoiding, paying attention to the damage done, paying attention to the emotions involved in the problem, and positive self-assertion); 3) the ability to control oneself and the environment (the ability to control attention, the ability to control impulse, the ability to control the environment, the active conditioning, socializing with good friends); and 4) adaptability, self-awareness, problem solving ability, flexibility, acceptance of excitement and behavior management, secondary positive evaluation.Conclusion: By comparing the results of the presents study with the text-based studies such as the one by Rafi’ee Honar, who considers the self-control construct as self-monitoring, target recognition, motivation, excitement control, cognitive control and persistent control, it can be found that the model developed in the present study makes the psychological self-control constructs more clear and, consequently, provides a more appropriate ground for developing self-control scales of the Shiite youth and appropriate psychological training programs for promoting self-control.For downloading the full-text of this article please click here.Please cite this article as: Farhoush M, Masteri-Farahani R, Jamshidi MA, Shokri-Khoubestani M, Ghorbani S. The Self-control Model of Shiite Youth with a Grounded Theory Approach. Journal of Pizhūhish dar dīn va salāmat. 2020;6(1):60-73. https://doi.org/10.22037/jrrh.v6i1.2123

Spiritual Growth in Islamic Psychology Research

For downloading the full-text of this article please click here.Islamic spirituality along with effects such as connection with God, heeding the world hereafter, loving the good, communicating with God through prayers, and leaving affairs to His discretion leads to spiritual growth while non-divine spirituality does not follow spiritual growth, its main concern being peace and joy in this world. In addition to positive spiritual attitudes and emotions, Islamic spirituality emphasizes the positive religious manners such as prayer, observance of privacy of the non-intimate, and attention to responsibilities. These rituals and moral considerations have a decisive role in spiritual growth.For downloading the full-text of this article please click here.Please cite this article as: Farhoush M. Spiritual Growth in Islamic Psychology Research. J Res Relig Health. 2019; 5(2): 1- 5. doi: https://doi.org/10.22037/jrrh.v5i2.2497

التنمية الروحية في دراسات علم النفس الإسلامي

معنویت اسلامی با آثاری همچون ارتباط با خدا، توجه به جهان آخرت، دوست داشتن نیکی‌ها و مناجات با خدا و توکّل به او موجب رشد معنوی می‌شود؛ درحالی‌که معنویت‌های غیرتوحیدی به دنبال رشد معنوی نیستند و دغدغه‌ی اصلی آنان آرامش و نشاط در دنیا است. معنویت اسلامی علاوه بر نگرش‌ها و احساسات مثبت معنوی، بر رفتارهای مثبت دینی مانند نماز، رعایت حریم با نامحرم و توجه به مسئولیت‌ها نیز تأکید می‌کند که این مناسک و آداب در رشد معنوی تأثیر بسزایی دارد.   استناد مقاله به این صورت است: Farhoush M. Spiritual Growth in Islamic Psychology Research. Journal of Pizhūhish dar dīn va salāmat. 2019;5(2):1-5. https://doi.org/10.22037/jrrh.v5i2.24971  Islamic spirituality along with effects such as connection with God, heeding the world hereafter, loving the good, communicating with God through prayers, and leaving affairs to His discretion leads to spiritual growth while non-divine spirituality does not follow spiritual growth, its main concern being peace and joy in this world. In addition to positive spiritual attitudes and emotions, Islamic spirituality emphasizes the positive religious manners such as prayer, observance of privacy of the non-intimate, and attention to responsibilities. These rituals and moral considerations have a decisive role in spiritual growth.   Please cite this article as: Farhoush M. Spiritual Growth in Islamic Psychology Research. Journal of Pizhūhish dar dīn va salāmat. 2019;5(2):1-5. https://doi.org/10.22037/jrrh.v5i2.24971 إن المعنوية الاسلامية تؤدي الى التنمية الروحية للبشروذلك من خلال اثار الارتباط بالله والاهتمام بالآخرة وحب الخير ومناجاة الله عزوجل وتفويض الامور اليه. في حين أن المعنويات غير التوحيدية لا تهتم بالإزدهار والتنمية الروحية وغايتها الرئيسية هي الاهتمام بالارتياح والنشاطات الدنيوية، فإن المعنوية الإسلامية اضافة الى المواقف والعواطف المعنوية الايجابية، توكد على السلوكيات الايجابية الدينية بما في ذلك اقامة الصلاة ورعاية الحدود مع المحارم والاهتمام بالوظائف والمسؤوليات، وكل هذه الطقوس والممارسات الدينية لها تأثير كبير على الإزدهار والتنمية الروحية.   يتم استناد المقالة على الترتيب التالي: Farhoush M. Spiritual Growth in Islamic Psychology Research. Journal of Pizhūhish dar dīn va salāmat. 2019;5(2):1-5. https://doi.org/10.22037/jrrh.v5i2.2497

تدوین بستۀ آموزشی هوش معنوی با رویکرد اسلامی در مواجهه با بیماری‌های فراگیر مانند کووید 19

خلفية البحث وأهدافه: لقد أحدثت جائحة کرونا تغییرات جذریة في حیاة الناس وزادت من تعرضهم للإکتئاب والقلق. الأمر الذي یفرض علینا استخدام مهاراتنا المختلفة لتجاوز الأزمات الروحیة والنفسیة کالذکاء الروحي. والذکاء الروحي هو مهارة توظیف الموارد الروحیة للکتیف مع الظروف وتقلیص ضعف الناس ما أمکن. والهدف من هذه الدراسة هو تطویر حزمة تدریب علی الذکاء الروحي مع الإهتمام بالتعالیم الإسلامیة وآخر ما توصل إلیه علم النفس الکلاسیکي في مواجهة الأوبئة والجوائح. منهجية البحث: لقد إعتمد هذا البحث علی تحلیل المحتوی والتأکید علی النص. ولهذا الغرض، تم جمع المواد المتعلقة بالذکاء الروحي، بما في ذلك الهیاکل والمکونات والمقاییس والحزم التعلیمیة في علم النفس الکلاسیکي وعلم النفس الإسلامي، وکذلك الآیات والروایات ومنظومة القیم الأخلاقیة الإسلامیة ذات الصلة بالبحث، وفي الخطوة التالیة تمّ تحلیل المحتوی، والترمیز المفتوح والمرکزي والمجرد لکل ما توصلت إلیه الدراسة من نتائج. وبناء علی ذلک، تم تصمیم بنیة الذکاء الروحي ثم حزمة الذکاء الروحي بمنهج إسلامي لمواجهة الأوبئة والجوائح. فإنّ مولف البحث لم یشیروا إلی أيّ تضارب في المصالح. المعطیات: اظهرت النتائج أنّ بنیة الذکاء الروحي تتکوّن من ثلاثة مکونات هي: الشعور بالقرب من الله، والمرونة الروحیة، والهدف الروحي. وقد تضمنت حزمة الذکاء الروحي منهجاً اسلاميا للتعامل مع الجوائح، تسع جلسات (کل جلسة تسعون دقیقة) وعنوان الجلسات کالتالي: 1) عرض أهداف البرنامج، 2) الذکاء الروحي ودوره في مواجهة المشکال، 3) شرح الهدف الروحي وأثاره، 4) تعلیم مهارات تحدید الأهداف، 5) الشعور بالقرب من الله، 6) مهارات التحفیز الروحي، 7) شرح المرونة الروحیة وکیفیة تعزیزها، 8) مهارات التعامل مع المعوقات والمرونة، 9) التوکل علی الله. الاستنتاج: اظهرت نتائج البحث أنّ لبرنامج الذکاء الروحي بمنهج إسلامي أبعاد روحیة ونفسیة إیجابیة ولها دور تحفیزي وإیجابي في رفع مستوی السلامة النفسیة وتعزیز النزعة الروحیة السلیمة.Background and Objective: Corona has caused important changes in people's lives and has increased people's vulnerability to depression and anxiety. Spiritual intelligence is the skill of using spiritual resources to adapt to the conditions and reduce vulnerability. The aim of the present study was to develop a spiritual intelligence training package drawing on Islamic teachings and the achievements of classical psychology in the face of pervasive diseases. Methods: The method used in this study involved content analysis and text-based analysis. For this purpose, the materials related to spiritual intelligence, including structures, components, scales, and educational packages in classical psychology and Islamic psychology, as well as related verses, narrations, and teachings of Islamic ethics, were collected, exposed to content analysis, and open, central, and abstract coding. Based on this, the structure of spiritual intelligence and then the package of spiritual intelligence were developed with an Islamic approach to face widespread diseases. The author reported no conflict of interests. Results: Based on the findings, the structure of spiritual intelligence included three components: feeling close to God, spiritual resilience, and spiritual purposefulness. The package of spiritual intelligence with an Islamic approach for dealing with pervasive diseases such as Quaid-19 included 9 90-minute sessions involving 1) establishing a `therapeutic relationship and presenting the goals of the program, 2) familiarity with spiritual intelligence and its role in the face of problems, 3) explaining spiritual purposefulness and its effects, 4) teaching goal-setting skills, 5) explaining the effects of feeling close to God, 6) spiritual motivation skills, 7) explaining spiritual resilience and how to strengthen it, 8) the skills of dealing with obstacles, and flexibility and 9) trust in God and summing up. Conclusion: The spiritual intelligence program with an Islamic approach has positive spiritual and psychological dimensions.سابقه و هدف: کرونا تغییرات مهمی در زندگی افراد ایجاد کرده و آسیب‌پذیری آنان را نسبت به افسردگی و اضطراب افزایش داده است. هوش معنوی مهارت به‌کارگیری منابع معنوی در جهت سازگاری با شرایط است و آسیب‌پذیری افراد را کاهش می‌دهد. هدف پژوهش حاضر تدوین بستۀ آموزشی هوش معنوی با ‌توجه به آموزه‌های اسلامی و روان‌شناسی در مواجهه با بیماری‌های فراگیر بود. روش کار: روش این پژوهش تحلیل محتوا و متن‌محور است. بدین منظور مطالب مرتبط با هوش معنوی شامل سازه، مؤلفه‌ها، مقیاس‌ها و بسته‌های آموزشی در روان‌شناسی کلاسیک و روان‌شناسی اسلامی و همچنین آیات، روایات و آموزه‌های اخلاق اسلامی مرتبط جمع‌آوری، تحلیل محتوا و کدگذاری باز و محوری و انتزاعی شد. بر ‌این اساس سازۀ هوش معنوی و سپس بستۀ هوش معنوی با رویکرد اسلامی برای مواجهه با بیماری‌های فراگیر طراحی شد. مؤلف مقاله تضاد منافعی گزارش نکرده است. یافته‌ها: بر اساس یافته‌ها، سازۀ هوش معنوی شامل سه مؤلفۀ احساس نزدیکی به خدا، تاب‌آوری معنوی و هدفمندی معنوی بود. بستۀ هوش معنوی با رویکرد اسلامی برای مواجهه با بیماری‌های فراگیر شامل 9 جلسۀ 90 دقیقه‌ای است که عبارت است از: 1) ایجاد رابطۀ درمانی و ارائۀ اهداف و منطق برنامه، 2) آشنایی با هوش معنوی و نقش آن در مواجهه با مشکلات، 3) تبیین هدفمندی معنوی و آثار آن، 4) آموزش مهارت هدف‌گذاری در جهت هدف اصلی زندگی، 5) تبیین آثار احساس نزدیکی به خدا و چگونگی تقویت آن، 6) مهارت‌های انگیزش معنوی، 7) تبیین تاب‌آوری معنوی و چگونگی تقویت آن، 8) مهارت مقابله با موانع و مهارت انعطاف‌پذیری و 9) توکّل به خدا و جمع‌بندی. نتیجه‌گیری: برنامۀ هوش معنوی با رویکرد اسلامی دارای ابعاد مثبت معنوی و روان‌شناختی است و به‌ نظر می‌رسد نقش مؤثری در افزایش بهزیستی روانی و رشد معنوی داشته باشد

اثربخشی درمان شناختی-رفتاری مذهبی در مقایسه با درمان شناختی-رفتاری سنتی بر بهبود عاطفه و امید مبتلایان به افسردگی اساسی

خلفية البحث وأهدافه: تشیر بعض الدراسات أن للدین والنزعة الدینیة دور بارز في تحسین مستوی الحیاة النفسیة. ونظرا لهذا الأمر تهدف هذه الورقة البحثیة إلی دراسة دور العلاج المعرفي-السلوکي الدیني مقارنة بدور العلاج المعرفي-السلوکي التقلیدي في تحسین السلوك العاطفي والأمل لدی المصابین بالکآبة العمیقة. منهجية البحث: المنهجیة التي اعتمدتها الدراسة هي منهجیة الإختبار العشوائي ومنهج ماقبل الإختبار/مابعد الإختبار. وقد اختیر 42 شخصاً من بین المصابین بالکآبة العمیقة ممن زاروا المراکز الإستشاریة. وابقت الدراسة 30 مشارکاً من مجموع المشارکین في الدراسة، لإجراء البحوث النهائیة. وتلقی 15 شخصاً العلاج المعرفي-السلوکي التقلیدي و15 شخصاً العلاج المعرفي-السلوکي الدیني بصورة منفردة. اما آلیة جمع المعلومات التي اعتمدت علیها الدراسة فهي تشمل اللقاءات شبه البنیویة علی أساس DSM5(SCID-I)، واستبیان النزعة الدینیة لدی جلارك واستاك (CRS)، وأیضا استبیان بك حول الکآبة (BDI-II)، والعاطفة الإیجابیة والسلبیة لدی واتسون(PANAS) واستبیان الأمل لدی اشنایدر (AHS). وقد أجاب المشارکون علی الإستبیانات بأسبوع قبل بدء الدورة العلاجیة وأسبوع بعد انتهاء الجلسات العلاجیة. وقد امتد العلاج لعشرة جلسات علاجیة استغرقت کل جلسة خمیسن دقیقة. واعتمدت الدراسة لفرز المعطیات وتحلیلها علی منهج الإنحدار المتعدد. یذکر أنه تمت مراعاة جمیع الموارد الأخلاقیة في هذا البحث وأن مؤلفي البحث لم یشیروا إلی أيّ تضارب في المصالح. المعطیات: اظهرت النتائج أن العلاج المعرفي-السلوکي الدیني یحقق نتائج أکثر إیجابیة مقارنة بالعلاج المعرفي-السلوکي التقلیدي ویرفع مستوی الأمل لدی المصابین بالکآبة (001/0P<). فصحیح أن کلا العلاجین الدیني والتقلیدي یؤدیان إلی تحسین المعنویات وتعزیز العاطفة الإیجابیة وخفض مستوی العاطفة السلبیة، إلّا أن تأثیر کل منهما لا یختلف بشکل کبیر وملحوظ. الاستنتاج: علی الرغم من أن العلاج المعرفي-السلوکي الدیني یؤدي إلی تعزیز الشعور بالأمل لدی الأفراد؛ لکن لابد من تعزیز الأسالیب والفنون العلاجیة ذات النزعة الدینیة والإعتماد علیها بشکل أکبر لتحقیق التأثیر الإیجابي في المشاعر الإیجابیة وخفض تأثیر الشعور السلبي.Background and Objective: Some studies show that religion and spirituality play a role in increasing mental well-being. The aim of this study was to evaluate the effectiveness of religious cognitive-behavioral therapy in comparison with conventional cognitive-behavioral therapy in improving the affect and hope in the patients with depression. Methods: This is an experimental study with a pre-test post-test design. The participants were selected from people with depression who referred to counseling centers. In this study, 42 participants were included, and finally 30 remained until the end of the study. Fifteen patients received conventional cognitive-behavioral therapy and 15 received religious cognitive-behavioral therapy individually. Data collection instruments included semi-structured DSM-based interviews (SCID-I), Glark and Stock Religiosity Questionnaires (CRS), Beck Depression Second Edition (BDI-II), Watson’s Positive and Negative Affect Schedule (PANAS), and Snyder’s Adult Hope Scale (AHS). The participants answered the questionnaires one week before the treatment and one week after the end of the treatment sessions. Each protocol consisted of ten sessions. Data were analyzed using ccovariance analysis. In this study, all the ethical considerations were observed and the authors reported no conflict of interests. Results: The findings showed that religious cognitive behavioral therapy significantly increases hope and its components more than conventional cognitive behavioral therapy (P<0.001). The findings also showed that although both religious and conventional treatments significantly increased positive affect and decreased negative affect, their effectiveness did not differ significantly. Conclusion: Although religious cognitive-behavioral therapy promotes people's hope, but it should be promoted in terms of components and psychological techniques combined with spirituality to increase its effectiveness in increasing positive affect and reducing negative affect.سابقه و هدف: برخی از پژوهش‌ها نشان می‌دهد که دین و معنویت در افزایش بهزیستی روانی نقش دارد. هدف پژوهش حاضر بررسی اثر‌بخشی درمان شناختی-رفتاری مذهبی در مقایسه با درمان شناختی-رفتاری سنتی در بهبود عاطفه و امید مبتلایان به افسردگی بود. روش کار: روش این پژوهش کارآزمایی تصادفی با پیش‌آزمون-پس‌آزمون است. از میان افراد مبتلا به افسردگی که به مراکز مشاوره مراجعه ‌کرده بودند، 42 نفر انتخاب شدند و درنهایت 30 نفر تا اتمام پژوهش باقی ماندند. 15 نفر درمان شناختی-رفتاری سنتی و 15 نفر درمان شناختی-رفتاری مذهبی را به‌صورت فردی دریافت کردند. ابزار گردآوری داده‌ها شامل مصاحبۀ نیمه‌ساختاریافته بر اساس DSM5 (SCID-I)، پرسش‌نامه‌های دین‌داری گلارک و استاک (CRS)، افسردگی بک؛ ویراست دوم (BDI-II)، عاطفۀ مثبت و منفی واتسون (PANAS) و‌ امید اشنایدر (AHS) بود که شرکت‌کنندگان یک هفته پیش از شروع درمان و یک هفته بعد از اتمام جلسات درمانی به پرسش‌نامه‌ها پاسخ دادند. هر شیوه‌نامه شامل 10 جلسۀ 50 دقیقه‌ای بود. داده‌ها با استفاده از آزمون تحلیل کوواریانس تجزیه‌وتحلیل شد. در این پژوهش همۀ موارد اخلاقی رعایت شده است و مؤلفان تضاد منافعی گزارش نکرده‌اند. یافته‌ها: یافته‌های پژوهش نشان داد که درمان شناختی-رفتاری مذهبی به‌صورت معناداری بیش از درمان شناختی-رفتاری سنتی موجب افزایش امید و مؤلفه‌های آن ‌شد (001/0P<). همچنین، اگرچه دو درمان مذهبی و سنتی به‌طور معناداری موجب افزایش عاطفۀ مثبت و کاهش عاطفۀ منفی شدند، اما اثربخشی آنها با یکدیگر تفاوت معناداری نداشت. نتیجه‌گیری: اگرچه درمان شناختی-رفتاری مذهبی موجب تقویت امید افراد می‌شود اما باید به لحاظ مؤلفه‌ها و فنون‌ روان‌شناختی آمیخته به معنویت تقویت شود تا اثربخشی آن در افزایش عاطفۀ مثبت و کاهش عاطفۀ منفی بیشتر شود

The Effectiveness of Islamic Cognitive-behavioral Therapy Compared With Conventional Cognitive-Behavioral Therapy in Reducing Depression and Increasing Life Satisfaction and Spiritual Health in Patients With Depression

Background and Objectives: Some studies have shown that spirituality and religion are related to more life satisfaction and less depression. The present study examined the effectiveness of Islamic cognitive-behavioral therapy (CBT) compared to conventional CBT in reducing depression and increasing life satisfaction and spiritual health in patients with depression. Methods: This is a random trial with a pre-test-post-test design. There were 30 participants in this study; 15 participants received conventional CBT and 15 received Islamic CBT. The instruments used for data collection included a semi-structured interview based on diagnostic and statistical manual of mental disorders, 5th edition (DSM-5), Glock and Stark’s (1970) Religiosity Scale, Beck’s depression inventory, Diner’s life satisfaction questionnaire (1985), and Paloutzian’s spiritual wellbeing scale, which were filled in before and after the treatment sessions. Each protocol included ten 50-minute sessions. The collected data were finally analyzed using multivariate analysis of covariance (MANCOVA). Results: Islamic CBT led to a significantly higher level of spiritual health compared to conventional CBT (P<0.001). Both methods led to a significant reduction in depression and increased life satisfaction and no significant difference was found between them. Conclusion: It is suggested that Islamic CBT should be improved in terms of psychological components and techniques combined with spirituality so that its effectiveness in reducing depression and increasing life satisfaction can be improved compared to conventional CBT