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The aim of this study was to develop a culturally sensitive approach assessment instrument that measures cognitive beliefs related to Iranian Muslim salient fear of death. This paper discusses the development and validation of Avicenna Fear of Death Scale (AFDS). The results of confirmatory factor analysis resulted in an instrument (AFDS) consisting of five cognitive concerns related to the fear of death including complete annihilation, severe pain of death, consequences of sins, interpersonal attachment, and attachment to estate. Twenty-two statements overall were offered using a Likert scale to measure related cognitive beliefs. Results from a convenience sample of 291 college students, showed the AFDS to have favourable psychometric properties (e.g., adequate reliability and validity). The total alpha coefficient was.85, suggesting that the items have relatively high internal consistency and the item-total correlation between.28 and.63 (p<.001) indicates that the items are discriminating well. Overall, results suggest that cross-cultural differences render a culturally sensitive approach to assessment and diagnosis essential, and therefore a culture-based scale like Avicenna AFDS might be fruitful extensions of the current death anxiety scales like Templer Death Anxiety Scale within the context of Iranian-Islamic culture. This diagnostic tool can help in the cognitive treatment of fear of death. [ABSTRACT FROM AUTHOR]

Spirituality has a significant role in the individuals' physical and mental health, nevertheless health care professionals neglect these needs. This study was aimed at developing a package for the provision of spiritual services in healthcare centers. The study was conducted in two sections. In the review section, the papers related to the topic were selected among accredited scientific sites. In the qualitative section, the data were collected through Focused Group Discussions (FGDs) and individual interviews, and was analyzed using content analysis. The package was designed at two levels: basic and specialized. At basic services, teaching spiritual life style and at the level of specialized services, evaluation and spiritual history, spiritual counselling, and care and spiritual support were envisaged. For implementation of spiritual interventions, an "Implementation Steering Committee" is suggested to be established while the main stakeholders in the healthcare system and experts from the seminary are in attendance. [ABSTRACT FROM AUTHOR]

In Iran, a Middle Eastern Islamic country, far too little attention has been paid to the validation and cultural adaptation of measures of religion/spirituality. This has limited the potential for research in this area. The objective of the paper is to assess the psychometric properties of the Farsi version of the Brief Trust/Mistrust in God Scale (BTMGS). After translation of the original English version of the measure into Farsi using a standard forward–backward method, the BTMGS along with the Duke University Religion Index (DUREL) and Hoge Intrinsic Religiosity (Hoge IR) Scale was administered to 720 medical students, physicians, and nurses at Tehran University of Medical Sciences and affiliated hospitals. Internal consistency (α), test–retest reliability, concurrent validity, and construct validity were determined for the BTMGS. The Farsi version of the BTMGS had high internal consistency (α= 0.90 and 0.92 for trust and mistrust subscales, respectively) and test–retest reliability (intraclass correlation coefficient = 0.89 and 0.95 for trust and mistrust subscales, respectively), and was adequately correlated with other established measures of religiosity (i.e., the DUREL [r= 0.64,p< 0.001] and Hoge IR [r= 0.54,p< 0.001]) indicating support for the concurrent validity of the measure. A confirmatory factor analysis indicated that the Farsi version has two factors (i.e., Trust in God and Mistrust in God) consistent with the original scale. These findings suggest that the Farsi version of BTMGS is a valid and reliable measure in Farsi-speaking populations that may be used to assess relationships with health and well-being. [ABSTRACT FROM AUTHOR]

The present research studied 2570 college students from seven countries: Egypt, Algeria, Kuwait, Lebanon, Iran, India and Turkey. The aims were: (a) to compare love of life mean scores between the seven samples, (b) to examine sex-related differences in love of life, and (c) to explore the principal components of the Love of Life Scale (LLS). The highest mean total LLS scores were for Kuwait, India, and Iran students, respectively. All countries differed significantly from one another, except Algeria versus Lebanon and India versus Iran. Higher mean LLS scores for women were found for each country. Cronbach alpha for the LLS was.93. A principal component analysis extracted from one to four components for individual countries, but one component was extracted for the total sample and labelled: Positive attitude towards life and Meaningfulness of life. The love of Life concept may be considered to be an important concept in positive psychology. [ABSTRACT FROM AUTHOR]

The aim of the study was to explore the association between Belief in Day of Judgment (BDJ) and belief in locus of control (LCS) in samples from three nations: Iran, Turkey and the USA. A scale devised by Beshai and Lester to measure Belief in a Day of Judgment (BDJS) and Multidimensional Locus of Control Scale (MLCS) for internal, powerful others, or chance loci of control were administered to 386 students. Age was not associated with BDJ in the American students, while sex was not associated with BDJ for any of the three samples. The Iranian sample had higher scores for internal control, while the Turkish sample had higher scores for BDJ. In addition, belief in an internal locus of control predicted BDJ, but only for the Iranian sample. Thus, there were differences between these three cultures in their mean score for BDJ and LCS and the associations between the scale scores. [ABSTRACT FROM AUTHOR]

Mattering is a social-psychological, emotional and cognitive concept related to the sense of belonging to and with others, thereby reducing the sense of isolation and reducing the lack of communication within the social context. The aims of the present study were: (a) to investigate the psychometric properties of the Interpersonal Mattering Scale (IMS), (b) to explore correlations between mattering and happiness, psychological well-being and loneliness, (c) to explore sex differences, and (d) to compare staff with a clinical sample. A sample of 72 Iranian university staff was recruited from the Iran University of Medical Sciences. They responded to the Farsi versions of the IMS, Self-Rating Scale of Happiness (SRH), World Health Organization-five Well-Being Index (WHO-5), and Loneliness Scale (LS). A Principal Component Analysis (PCA) extracted eight factors (72.94% of the total variance), indicating great heterogeneity in the item content. Cronbach's a was.68 for the IMS,.46,.50, and.47 for its three elements, respectively. None the correlations between mattering and happiness, well-being and loneliness were statistically significant. There were no sex difference in IMS scores. The university staff had lower mattering scores than did the psychiatric outpatients. These results indicated that the IMS is heterogeneous in content and that mattering may not be useful for predicting happiness, psychological well-being, and loneliness in Iranian employees. [ABSTRACT FROM AUTHOR]

A sample of 102 Iranian psychiatric outpatients was selected. For a comparison group, a sample of 72 Iranian university employees was recruited. Participants responded to the Self-Rating Scale for Religiosity and the Self-Rating Scale of Happiness, and the Suicidal Behaviour Questionnaire-Revised. The correlations of religiosity and happiness with suicidal behaviour for the patients were negative and significant, but the employees were negative and non-significant. The correlations between religiosity and happiness scores for the patients were positive and significant, but the employees were non-significant. Patients obtained significant lower scores for religiosity and happiness than did employees, and higher scores for suicidal behaviour. Sex differences in the scale scores were not significant for the patients, but male employees obtained significant higher scores for religiosity than did females. Religiosity may have a positive impact on the happiness of psychiatric patients and on their suicidal behaviour, indicating that encouraging religious activities for psychiatric patients may improve their subjective well-being. [ABSTRACT FROM AUTHOR]

With some chronic illnesses, such as cancer, dignity can be damaged. Twenty consenting and volunteering males and females were chosen to take part in a study on dignity in Iranian cancer patients. Semi-structured interviews were conducted using directed content analysis based on Chochinov's study on dignity. Interviews were audiotaped and transcribed verbatim. The findings of the interviews were coded as open and axial and a constant comparison technique was used. The results showed four main components associated with Iranian patients' dignity, including 1 – illness-related concerns, 2 – patients' God-image, 3 – Social Dignity Inventory, 4 – family, and financial-related issues. Although similar findings in Chochinov's research have been identified, the results of this study suggest that cross-cultural differences require a culturally sensitive approach to Chochinov's dignity model for the Iranian community. [ABSTRACT FROM AUTHOR]

The aims of the present study were (a) to develop a Farsi version of the Revised Arabic Scale of Obsession-Compulsion (ASOC), (b) to investigate its psychometric properties, (c) to explore its correlations with another scale of obsession-compulsion, as well as scales of depression, somatic symptoms, and religiosity, (d) to explore its factorial structure, and (e) to estimate sex-related differences. A sample of 111 Iranian psychiatric outpatients was recruited. They responded to the Farsi versions of the ASOC, the Maudsley Obsessional-Compulsive Inventory (MOCI), Patient Health Questionnaire-2 (PHQ-2), Somatic Symptoms Scale (SSS), and Self-Rating Scale for Religiosity (SRR). Cronbach' α was.89 for the ASOC, and five salient components were extracted. All the correlations between the ASOC scores were statistically significant and positive with the other scales (except for the SRR scores). Patients who had more obsessive-compulsive symptoms had more depression and somatic symptoms. The sex-related difference in the ASOC was not significant. This study provides evidence for the usefulness of the ASOC for assessing OC symptoms in Iranian psychiatric outpatients and extends existing research about the measure's factor structure. [ABSTRACT FROM AUTHOR]

Somatic symptoms are among the most common presenting concerns in the primary care. The theoretical literature has proposed that Iranians may somaticize distress. The aims of the study were (a) to compare somatic symptoms among three Iranian samples, (b) to explore gender-related differences, and (c) to investigate the psychometric properties of the Patient Health Questionnaire-15 (PHQ-15). A total of 349 Iranian participants (94 college students, 100 elderly persons, and 155 psychiatric outpatients) were recruited. Psychiatric outpatients scored higher on somatic symptoms than college students. Females in all samples scored higher than males. The measure in all samples demonstrated good internal consistency and reliability as well as moderate concurrent and discriminant validity. For each sample identified four slightly different factors, which covered gastrointestinal, pain, psycho-fatigue, cardiopulmonary, and reproductive symptoms. Implications for culturally appropriate services are discussed. This study provides evidence for the usefulness of the PHQ-15 for assessing somatic symptoms in three Iranian samples and extends existing research about the measure's factor structure. [ABSTRACT FROM AUTHOR]

This study aimed to predict depression based on religious coping and components of positive youth development in adolescents. The statistical population of the study covers all high-school students in Semnan, Iran. Using multi-stage cluster sampling, 383 subjects completed the Children's Depression Inventory, Positive Youth Development-Very Short Form Scale, and Brief Religious Coping Scale. The results demonstrated that negative religious coping was positively and significantly associated with depression. Positive Youth Development components and positive religious coping were negatively and significantly related to depression. The results of regression revealed that components of confidence, negative religious coping, positive religious coping, caring, connection, character, and gender are the predictors of depression and they are defining 52% of the total variance of depression. Findings are suggesting that attention should be paid to Positive Youth Development programmes and religious coping of adolescents to prevent and reduce depression. [ABSTRACT FROM AUTHOR]

The aim of this study was to investigate the validation of the Multidimensional Inventory for Religious Spiritual Well-Being (MI RSWB 48) in a convenience sample of 250 Iranian psychiatric outpatients. In addition to the MI RSWB 48, the patients completed the Spiritual Well-Being Scale (SWS), the WHO-5, the PHQ-9, and the PHQ-15. Cronbach's α for the MI RSWB 48 was.84, and for its subscales ranged from.33 (Hope Transcendent [HT] Subscale) to.89 (General Religiosity [GR] Subscale). The SWS score had the highest positive correlation with the MI RSWB 48 score. Two factors identified for the scale. The religiosity spirituality score of female patients was significantly higher than the score of the male patients. The MI RSWB 48 can be considered as a suitable tool for evaluating different aspects of religiosity and spirituality in Iranian society. The HT Subscale may need modification to improve its internal consistency. [ABSTRACT FROM AUTHOR]

The aim of the present study was to investigate the mediating role of patience in the relationship between mindfulness and pain among patients with cardiovascular disease. A cross-sectional design was employed. One hundred and ten patients with cardiovascular diseases were conveniently sampled from the clinic of Imam Reza in the city of Shiraz in Iran. Participants completed self-report measures of mindfulness, patience, and pain. Structural equation modeling was performed with Amos 16.0. Results indicated that mindfulness and patience had a significant inverse relationship with pain. There was also a significant positive relationship between patience and mindfulness. Estimated indirect effects showed that patience partly mediated the relationship between mindfulness and pain. These results show that among cardiovascular patients, increases in mindfulness are associated with reductions in pain as a function of increased patience. Therefore, patience is plausibly a key mechanism for understanding the impact of mindfulness on pain reduction. [ABSTRACT FROM AUTHOR]

Religiosity takes various forms even within the same religion. This study aimed to develop and validate a Kurdish scale for assessing religiosity. A total sample of 469 Muslim students took part in the study. A convenient sample of 249 university students responded to the initial form of the scale. The scale had good test–retest reliability and internal consistency. Exploratory factor analysis yielded four factors, namely relationship with Allah, commitment to religious teachings, belonging, and forgiveness and love. Another sample of 220 university students answered three sets of questionnaires; Kurdish Religiosity Scale as well as Oxford Happiness Inventory and Perceived Stress Scale. Religiosity was positively correlated with happiness and negatively with perceived stress. [ABSTRACT FROM AUTHOR]

The present article is based on an international study on meaning-making coping aimed at understanding the role of culture in coping. The larger study has been conducted among cancer patients in 10 countries. The present article is confined to the results obtained in our study in Iran and restricted to religious coping methods. Twenty-seven participants with various kinds of cancer were interviewed. The several religious coping methods found in the present study are categorised on the basis of RCOPE's five basic religious functions. The study reveals, among others, the impact of cultural beliefs on certain religious coping methods, even among those who are not regarded as practicing Muslims. The study highlights the importance of investigating cultural and social context when exploring the use of the meaning-making coping strategies in different countries. [ABSTRACT FROM AUTHOR]

The relations of gratitude toward God and dispositional gratitude with well-being and personality were investigated, in an Iranian sample. As expected, gratitude was associated with higher scores on happiness, life satisfaction, psychological well-being, and the Big Five factors of personality. Dispositional gratitude out-predicted religious gratitude in relation with well-being. A second study confirmed the results in a second sample of Iranian Muslims, and in a sample of Polish Christians, providing cross-cultural evidence that the dispositional gratitude is a unique predictor of well-being. Positive links between gratitude and Honesty-Humility provided additional construct validity for these variables, as personality dimensions representing the bases of reciprocal altruism. [ABSTRACT FROM AUTHOR]

The current study aimed to compare patience and its components in cardiovascular patients (CVPs) with healthy individuals. Ninety-one patients with cardiovascular diseases (CVDs) referring to the clinic of Imam Reza in the city of Shiraz in Iran, and 91 healthy individuals were recruited by convenience sampling method. They completed demographics questionnaire and the Patience Scale. The data were analysed by sets of analysis of covariance. Results showed significant difference between CVPs and healthy participants on patience (M = 85.92,SD = 12.69 vs.M = 90.45,SD = 11.33); patients had less patience mean than their healthy peers (F = 9.423,η2 = .050,p = .002). The results also indicated that cardiac patients had significantly lower scores on patience components of transcendence, persistence, and delay than the healthy group (allp’s < .05). However, there was no significant difference between patients and healthy individuals on components of forbearance and acceptance (p > .05). According to the results of the present study, it can be inferred that less patience may play a key role in vulnerability to physical illnesses such as CVDs. [ABSTRACT FROM PUBLISHER]

Much of the past research has linked religiousness to positive psychological outcomes. Recently, it has been shown that scientific faith can replace religion as a source of wellness. In a sample of young Muslims, I examined how religious and scientific faiths differ in their relationships to life satisfaction, happiness, self-esteem, and hope. Religiosity was positively related to all of these indicators of positive psychological functioning. Scientific faith was also positively correlated to happiness and hope, and after controlling for religiosity its relations to positive outcomes have increased; its relation to higher life satisfaction became significant. As expected, hope mediated the relations of scientific faith to happiness, life satisfaction, and self-esteem, but only among women. This research, depicting the independent contributions of religious and scientific beliefs to positive psychological functioning, suggested that believing either in God or science is helpful for living a good, fully functioning life. [ABSTRACT FROM PUBLISHER]

Muslim religious coping may include distress mobilisation effects that explain why adaptive and maladaptive forms of religious coping correlate positively rather than nonsignificantly, as they usually do in the West. In this study, 147 Iranian university students responded to Islamic Positive Religious Coping (IPRC) and Punishing Allah Reappraisal (PAR) Scales along with Religious Orientation, Perceived Stress, and mental health measures. IPRC and PAR correlated positively, and procedures accounting for their covariance were essential in disambiguating their implications. IPRC predicted stronger Intrinsic and Extrinsic Personal Religious Orientations, but PAR displayed no relationship with religious motivations. PAR pointed toward broadly negative mental health influences with IPRC displaying limited ties with adjustment. PAR partially mediated some Perceived Stress relationships with poorer mental health. These data offered some support for a Muslim Distress Mobilization Hypothesis, but also uncovered issues that require further clarification. [ABSTRACT FROM PUBLISHER]

The relations among religiousness, subjective well-being (SWB) and the HEXACO (Honesty–Humility, Emotionality, eXtraversion, Agreeableness, Conscientiousness, Openness) model of personality were studied in a Muslim population. As expected, Extraversion and Honesty-Humility factors were the strongest correlates of SWB and religiosity, respectively. Religiosity also correlated with higher levels of SWB, and explained variance in SWB beyond personality factors, showing that religion is a unique predictor of well-being. Results have been discussed within the religious orientation paradigm, and the HEXACO model of personality structure. [ABSTRACT FROM AUTHOR]

The relationship of religiousness with the HEXACO (Honesty-Humility, Emotionality, Extraversion, Agreeableness, Conscientiousness, Openness) model of personality was studied in Iran and the United States. Correlations of personality factors and religiousness were generally similar across the two societies. In both countries, religiousness was associated with higher scores on Honesty-Humility, Extraversion, Agreeableness, and Conscientiousness. The Honesty-Humility factor was one of the strongest correlates of religiousness in both countries. These findings support Saroglou's observation that the main personality characteristics of religiousness are consistent across different religious contexts and personality measures and models. [ABSTRACT FROM PUBLISHER]

The present study examined the relation of religious gratitude and dispositional gratitude with mental health, subjective well-being and personality among a sample of 256 Iranian students. The two types of gratitude were associated with higher levels of mental health and well-being. Agreeableness and Conscientiousness were the strongest personality correlates of both types of gratitude. Dispositional gratitude showed stronger relationship with mental health, subjective well-being and personality factors. Dispositional gratitude also out-predicted the religious gratitude in relation with mental health and subjective well-being, showing that religious gratitude compared to dispositional gratitude has less effect on mental health and well-being. [ABSTRACT FROM PUBLISHER]