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An Islamic Religious Spiritual Health Training Model for Patients

Abstract

Fear and anxiety caused by acute diseases, despair and sorrow resulting from chronic illness, are spiritual reactions which require care. Spiritual care should be done based on a training model. This study was conducted to design and validate “an Islamic religious spiritual health training model for patients.” Content analysis was applied for health education models and motivation theories in this qualitative study. Based on the components of the spiritual care model of Sound Heart, compatible concepts were adopted and formulated to a model. Model was designed by using the three-step theory synthesis of Walker and Avant, in order to predispose the conversion of emotions derived from fear and sorrow to emotions filled with confidence and security, as well as behavioral adaptation to diseases. For problem-focused and emotion-focused adaptation, the disease should be introduced as a challenge through improving the patient’s relationship with God and by developing courage and optimism. Patients can then reach Sound Heart and healthy behavior after improving relationships with themselves, people, and nature, using religious norms and development of commitment, control, and motivation. The patients’ progress can be assessed by daily self-control. Spiritual consulters should act as mentor when performing and instructing spiritual health. They should make themselves competent and empowered for helping patients and managing their harmful emotions. The model emphasizes on: patient- and family-focused approach, self-care, home care, and engaging patients’ logos.

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Fig. 1

Notes

  1. Mental belief that patients may experience harmful states and complications because of the acute disease.

  2. Belief in level of the damage caused by a disease or harmful event.

  3. Tendency to expect the best possible consequences or think about the most useful aspects of every situation that causes positive moods and better adaptation.

  4. Belief in the fact that they themselves have made their life events and they can influence their environment, and tolerate adverse effects of the disease.

  5. Patients’ tendency to be involved in conditions facing them or deep feeling of being involved in life activities.

  6. Suggestions for responding to the disease within a favorable method.

  7. Assumptions about nature of the disease.

  8. Patients’ belief that the most important people of their life think that should perform healthy behaviors (Fishbein, Theory of reasoned action, 1977).

  9. How patients think about the fact that: the most important people of their life want them to behave healthy (Fishbein, Theory of reasoned action, 1977).

  10. The degree with which patients desire to act according to perceived tendencies of significant others (Fishbein, Theory of reasoned action, 1977).

  11. Whether it can cause problems for them or not (Lazarus, Transactional model of stress and coping, 1986).

  12. Individuals' ability to think and change environmental events or stressful situations.

  13. A method used to deal with stressful situations and focuses on changing individuals' thought and feeling about an event.

  14. Beliefs about internal or external factors that can prevent or facilitate a behavior, incentives, and reduction of inhibitors(IcekAjzen and Martin Fishbein, Theory of planned behavior, 1973).

  15. Patients’ perception of the extent to which performance of a certain behavior is easy or difficult (IcekAjzen and Martin Fishbein, Theory of planned behavior, 1973).

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Asadzandi, M. An Islamic Religious Spiritual Health Training Model for Patients. J Relig Health 59, 173–187 (2020). https://doi.org/10.1007/s10943-018-0709-9

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Keywords

  • Islamic religious
  • Training model
  • Spiritual health
  • Patients