https://qpsj.ut.ac.ir/ Quran and psychology en daily 1 Mon, 22 May 2023 00:00:00 +0330 Mon, 22 May 2023 00:00:00 +0330 https://qpsj.ut.ac.ir/article_103091.html Numerous theories and models have addressed various dimensions of human growth and development; however, developmental psychology still requires comprehensive and integrated frameworks, particularly with an indigenous and Islamic approach that can also encompass the spiritual and existential aspects of the human being. The primary aim ofthis study is to identify and explicate the essential components of development in the critical and foundational stage of early childhood, derived directly from the Qur’anic developmental framework. This research seeks to provide, through the presentation of these components, a theoretical and holistic foundation for the initial construction of a developmental assessment scale with an Islamic orientation, thereby addressing the existing theoretical gap in this field. To achieve this objective, the qualitative method of the expert panel was employed. In this process, a selection of Qur’anic verses and concepts related to human development was first extracted. Subsequently, the specialized perspectives of a group of prominent scholars in the two fields of Qur’anic studies and developmental psychology were purposefully and systematically gathered and analyzed. This interactive process was designed to achieve consensus on the essential components necessary for the initial construction of a developmental scale. The expert panel approach made it possible to accurately identify and formulate the implicit and specialized dimensions of development from the Qur’anic perspective and to ensure the scientific validity and accuracy of the findings. Based on an in-depth analysis of Qur’anic principles, five core features were identified as the foundations of human development in this period: emotions, speech, language, senses, and utterance. The main findings of the study indicate that within this framework, language functions as the principal indicator for assessing development in early childhood, since its quality, structure, and content directly reflect the degree of growth in other components, particularly cognitive, emotional, and social development. To accurately evaluate this key component, a seven-stage structure of language was developed and presented, ranging from intonation (the most preliminary level) to attention arousal (the highest aim in this stage), thus providing a practical tool for assessing stages of development. The results of this research demonstrate that the Qur’anic developmental framework possesses significant theoretical capacity to provide a comprehensive and integrated model for explaining various dimensions of human growth from conception to death. This approach can effectively fill the gaps of existing developmental psychology theories, which often neglect spiritual and cultural dimensions. The components identified in this study represent a fundamental step toward the development of indigenous assessment tools compatible with Islamic culture in the field of child development, paving the way for future research and the construction of practical measurement scales in this domain. https://qpsj.ut.ac.ir/article_102176.html Given the unprecedented reception of Islamic psychology in the global academic community, the necessity of methodological studies has become increasingly significant. Accordingly, the present study was conducted with the aim of examining and elucidating the methods for discovering psychological verses of the Holy Qur’an and outlining the stages of their application, which constitute a necessary prelude to the psychological understanding or interpretation of the Qur’an. The research method was descriptive–analytical, whereby the existing methods in exegetical sources and Islamic psychology were collected, analyzed, and their functions in understanding the psychological dimensions of the verses, along with relevant examples from psychological discussions, were presented. The findings indicate that through four stages, suitable psychological verses can be extracted from the Qur’an and ultimately organized into appropriate categories. The first stage is the selection of a psychological topic or problem, which is carried out through targeted study of psychological sources and breaking down the subject into smaller components. The second stage is the selection of suitable vocabularyfor searching the Qur’an, which corresponds to choosing appropriate keywords in psychological research. The third stage is the search for psychological verses in the Qur’an, conducted through the use of keywords, lexicons, related books and articles, as well as thematic relevance. The fourth stage is the coding of verses, which is performed using open, selective, and axial codes. Upon completion of these stages, the verses directly related to the selected topic are provided to the researcher along with an appropriate classification, after which the application of psychological interpretive methods follows. Effective use of these methods requires proceeding through the stages in sequence and paying close attention to the details of their application. A major drawback observed in existing Islamic psychology research is the lack of methodological rigor in deriving psychological interpretations from Qur’anic verses, which has at times led to tafsīr be ra’y (interpretation based on personal opinion) or superficial approaches to psychological concepts. Consequently, although the step-by-step method presented in this study servesas a preliminary requirement before engaging in the main methods of psychological interpretation, its application at the outset of research can guide the researcher toward more relevant data and render the research process easier and more precise. https://qpsj.ut.ac.ir/article_103076.html The question of meaning in history constitutes one of the fundamental challenges faced by contemporary human beings in confronting the crisis of modernity and the collapse of metanarratives in philosophies of history. The present study aims to reinterpret the concept of meaning in history by focusing on the views of Karl Löwith and, in the light of Qur’anic teachings, to examine the relationship between history, divine guidance, and human psychological development. Employing a descriptive-analytical method and adopting a discourse analysis approach, this research has extracted and compared key concepts within three discourses: philosophy of history, the Qur’an, and developmental psychology. In response to the research objective, it can be argued that the issue of meaning in history arises from the crisis of modernity and has become one of the most serious philosophical and psychological concerns of contemporary humanity. Karl Löwith, through his critique of modern philosophies of history, demonstrated that many Western historical narratives, despite their rational and secular appearance, are in fact reproductions of religious concepts in an ideological form, such as salvation, progress, and the end of history. From his perspective, meaning in history is possible only when its connection with the transcendent is preserved; otherwise, history turns into an instrument for the illusion of human salvation. In this article, by drawing upon Löwith’s critical perspective, “meaning in history” is reinterpreted in light of the Holy Qur’an, which presents concepts such as divine traditions, trial, purification, and destiny as the basis for a non-ideological model of history. In this model, meaning is not embedded in the external sequence of events but is shaped through the moral and inner actions of human beings in relation to divine guidance. Such a conception not only grants responsibility to the individual but also provides the possibility for psychological growth within the framework of history. Moreover, by comparing Erikson’s stages of psychosocial development with the Qur’anic narratives of prophets and nations, it becomes evident that the Qur’an, while maintaining its distinctive structure, can also engage in dialogue with the language of developmental psychology. Particularly in concepts such as identity formation, psychological integrity, and moral responsibility, profound overlaps between the Qur’an and Erikson’s theory can be discerned. These overlaps indicate that meaning in history is not merely a theoretical or theological issue; rather, it is directly connected to human psychological growth, inner well-being, andethical choices. By integrating the three perspectives—philosophical, Qur’anic, and psychological—this study provides a framework for rethinking the meaning of history, one that, on the one hand, resonates with philosophical critiques of modernity, and on the other, emphasizes the intrinsic capacity of Qur’anic knowledge to offer a human, psychological, and ethical understanding of history. https://qpsj.ut.ac.ir/article_103077.html The aim of this research is to conduct a comparative study of the perspectives of forensic psychology and Qur’anic–Islamic teachings regarding the treatment of offenders. This study seeks to align the scientific tool of criminal profiling with religious teachings on repentance (tawbah), reform (islāh), and reintegration into society, in order to propose a humane and effective model for criminal policymaking that preserves justice while facilitating offender rehabilitation and reducing recidivism. The central question addressed is how criminal profiling can be integrated with religious foundations to develop a combined model that observes legal and deterrent aspects while also adopting a reform-oriented and preventive outlook. The study further examines the capacities of Islamic teachings—such as repentance and forgiveness (‘afw)—in synergy with forensic psychological tools to formulate a balanced penal policy. The research method is descriptive-analytical, based on the review of library resources and scientific documents. Data were collected from authoritative religious sources, including the Holy Qur’an, Islamic traditions (riwāyāt), and jurisprudential works, as well as from scholarly books and articles in the fields of criminology and forensic psychology. The sources were selected based on criteria such as academic credibility, publication within the past twenty years, and direct relevance to the subject matter. The stages of research included gathering materials from university libraries and academic databases, categorizing them into religious and psychological groups, and conducting a comparative analysis of key concepts such as criminal personality, repentance, and reform. Content analysis was employed to extract commonalities and differences, which were then used to construct a theoretical framework for the integrated model. A limitation of this approach was its reliance on existing sources and the absence of field research, owing to the theoretical nature of the topic. The findings revealed that Qur’anic principles such as repentance, reform, forgiveness, justice, and the preservation of human dignity possess significant capacity for alignment with forensic psychological tools, particularly criminal profiling. Criminal profiling, through analyzing the psychological and behavioral characteristics of offenders, enables a more precise understanding of the causes of crime and facilitates the design of effective interventions. Conversely, Islamic teachings emphasize moral reform and the reintegration of offenders into society through repentance and religious training. The comparative analysis indicated that both approaches, rather than focusing solely on punishment, prioritize understanding the root causes of crime and the rehabilitation of offenders. This synergy can yield criminal policies that not only preserve social order but also prevent recidivism by providing opportunities for reform. For instance, the integration of criminal profiling with the doctrine of repentance can assist in identifying offenders with the potential for reform and in designing rehabilitation programs tailored to their personality traits. The fusion of criminal profiling with Islamic principles may thus lead to an innovative and humane model for addressing offenders that, while ensuring justice, emphasizes rehabilitation and crime prevention. This integrated model, by combining the scientific insights of forensic psychology with the moral–spiritual wisdom of Islam, proposes criminal policies that render punishments purposeful, proportionate, and humane. Such an approach is not only effective in maintaining social order but also prevents offenders from re-entering the cycle of crime by enhancing human dignity and offering opportunities for reform. For greater effectiveness, it is recommended that this model be complemented with empirical and field studies in order to examine its practical applicability within judicial systems. This convergence can contribute to the improvement of criminal justice systems in both Islamic and non-Islamic societies. https://qpsj.ut.ac.ir/article_102601.html Given that the characteristics of the Qur’anic lifestyle in the family environment constitute the main pathway to achieving a healthy lifestyle, the purpose of the present study was to analyze these characteristics through a review of related research conducted in Iran. This study is a secondary research and, based on its method of implementation, is considered a systematic review. For data collection, the documentary analysis method was employed, covering all studies related to the Qur’anic lifestyle published during the period 2018–2023 (1397–1402 AHS), totaling 42 studies. The findings of the reviewed articles revealed that Qur’anic verses encompass principles and characteristics that cover nearly all aspects of human life and are founded on monotheism; however, among them, the greatest emphasis was placed on religious belief, rationality and wisdom, strengthening the foundation of the family, monotheistic thinking and God-centeredness (each with a frequency of 7), responsibility (with a frequency of 6), faith, truth-centeredness and justice, sexual satisfaction of spouses, positive attitude, and spouse selection (each with a frequency of 5), piety (taqwā), concern for others and benevolence, childbearing and raising the next generation (each with a frequency of 4), all within the framework of three principles: doctrinal, ethical, and legal. Considering the coherence and consistency of these principles and characteristics, educating and nurturing the Muslim generation based on the Qur’anic lifestyle is of great importance for strengthening faith and achieving human perfection, as it can be regarded as one of the main factors in consolidating the family and properly raising children. Overall, the Qur’an, through emphasizing multiple components, plays a pivotal role in elucidating the indicators of a healthy and religiously oriented society, the foundation of which begins with the family institution. https://qpsj.ut.ac.ir/article_101844.html The present study aims to examine the capacities of the scientific authority of the Qur’an in psychological studies and seeks to answer the question of whether all types of the Qur’an’s scientific authority are applicable in conducting psychological research.As a meta-theory, the scientific authority of the Qur’an provides extensive capacitiesfor interdisciplinary studies, one of which is the intersection of Qur’anic studiesand psychology. Five types of the Qur’an’s scientific authority have been identified:(1) inferential influence (authority as source), (2) inspirational influence (authority as inspiration), (3) perfectional influence (authority as complement), (4) judicial influence (authority as criterion), and (5) attitudinal and insight-giving influence (authority as determinant and transformer of attitude or insight). Accordingly, using a descriptive–analytical method, the study investigates and analyzes these five types of scientific authority of the Qur’an. The findings indicate that the Qur’an, as a rich source of divine revelation, offers diverse capacities for analyzing and examining various aspects of psychology. In the inferential influence type, the Qur’an is employed as a source for extracting psychological teachings, and scholars such as Nejatī and Kaviani have examined these concepts. The inspirational influence type demonstrates that the Qur’an can inspire psychological research, with its narratives and stories serving as positive and negative models for behavioral analysis. In the perfectional influence type, Qur’anic concepts are introduced as complementary dimensions to psychological theories, contributing to their further development. The judicial influence type regards the Qur’an as a criterion for evaluating the validity of psychological studies, with comparative researchers assessing psychological concepts against Qur’anic teachings. Finally, the attitudinal and insight-giving influence type highlights the Qur’an’s impact on transforming the attitudes and insights of researchers in the field of psychology. The results of this study reveal the abundant capacities of the Qur’an in psychological studies and underscore the necessity of utilizing it in analyzing and explaining contemporary psychological issues. Furthermore, this study can serve as a foundation for future research in the field and emphasizesthe importance of integrating Qur’anic principles and foundations in the design and implementation of psychological studies. https://qpsj.ut.ac.ir/article_101299.html The present study was conducted with the aim of designing and preliminarily validating the first version of the “Spirituality Questionnaire Based on the Concepts of the Holy Qur’an” for the measurement of spirituality. Considering the breadth and penetration of the concept of spirituality from various non-religious perspectives as well as from other religions within the field of psychology and counseling, it is necessary to extract the key concepts derived from the Holy Qur’an, regarded as the supreme and most authoritative sacred text revealed by Almighty God, so that an appropriate tool for measuring spirituality may also be designed. To this end, after examining all the verses of the Holy Qur’an, a goal–content table was developed. The method employed was content analysis, specifically conceptual analysis and interpretation. In this analysis, the semantic network was explored through an illuminative connection with a central concept of spirituality. Spirituality was conceptualized with the central theme of “devout and joyous devotion to proximity to God through orientation toward religious values at the levels of thought, inclination, decision, and behavior.” Based on the concepts extracted from the content analysis, an initial questionnaire was designed. For its validation, face validity and content validity methods were employed, and Cronbach’s alpha was used to examine the reliability of the questionnaire. The results of content analysis yielded 16 concepts: fear of God (khashyah), humility, charity (infaq), asceticism (zuhd), penitence and repentance (inabah and tawbah), honesty, sincerity (ikhlas), journeying through the earth and drawing lessons from the remnants of the past, reflection on the wonders of creation, death and reflection upon it, love of God, perceiving God as near, trust in God (tawakkul), belief in divine decree (qadar) and freedom from fear and sorrow, faith in the unseen, and belief in human dignity. On the basis of these concepts, a questionnaire containing 139 items was designed. The formulation of items and the content validity were examined by experts. In addition, for the assessment of face validity, approximately ten female high school students (second grade) reviewed the items of the questionnaire, and ambiguities in the phrasing of the itemswere corrected. Subsequently, in order to examine consistency and internal coherence,thirty female eleventh-grade students completed the final questionnaire, and using Cronbach’s alpha, 123 items were retained. The overall Cronbach’s alpha coefficient of the questionnaire was approximately 0.95. Therefore, the designed questionnaire possesses appropriate preliminary validity for measuring the concept of spirituality based onthe Qur’an, and with further complementary studies, a final version can be compiled. Moreover, the spirituality questionnaire can be expanded in terms of grounding in religious texts, such that authentic hadith sources may also undergo content analysis, thereby enabling the design of a spirituality questionnaire grounded in Islam. https://qpsj.ut.ac.ir/article_101027.html According to Islamic teachings, mu‘āsharat be ma‘rūf (living together in accordance with good conduct) is considered a fundamental principle in spousal interaction. Accordingly, the present study was conducted with the aim of developing a conceptual model of ta‘āmul be ma‘rūf, with particular emphasis on verse 19 of Sūrat al-Nisāʾ. The qualitative content analysis of religious texts was carried out in four stages: systematic observation, immersion in the content, formulation of findings, and reconstruction and presentation, with each stage consisting of several steps. The basis of qualitative content analysis of religious texts is the active processing of the text, in which the researcher explores and analyzes textual data (concepts and propositions derived from religious texts) through the application of pre-processing principles until arriving at overarching structures of meaning. Ultimately, the collected findings were analyzed, categorized, and reorganized in a novel arrangement. To achieve this objective, both quantitative and qualitative methods were employed. In the qualitative phase, the narrative validity form (Shojaei, 2009) was utilized, whereby each component, along with the supporting evidence and headings,was presented in tables to academic experts. The validity of the findings (the degree of accuracy, correctness, and conformity with religious sources) and the utility of the findings (the degree of applicability and transferability to psychology) were then evaluated usinga Likert scale. The results were classified into four main categories: (1) behavior and temperament management (ensuring physical security, providing comfort for the spouse, treating the spouse with good morals, speaking kindly to the spouse, cheerfulness, showing respect to the spouse, unity and companionship, and observing the spouse’s rights);(2) thought management (overlooking and forgiving, correcting false beliefs, and moderating expectations); (3) understanding the other (benevolence); and (4) creating positive emotions (preserving marital intimacy, attending to the spouse’s emotional needs, maintaining prior love and friendship, and expressing positive emotions). The validityof the findings was confirmed through both qualitative and quantitative methods. In the qualitative approach, interpretations were reviewed by academic experts, while in the quantitative approach, the Content Validity Ratio (CVR) and the Content Validity Index (CVI) were calculated and found to be higher than 0.49 and 0.79, respectively. Overall, it can be concluded that training and optimizing ta‘āmul be ma‘rūf between spouses, as a golden rule in marital life, can help couples achieve the ultimate purpose of shared life (mutual growth and perfection, as well as attaining tranquility, peace, and friendship) and overcome marital crises. Ta‘āmul be ma‘rūf constitutes a form of interaction that is not possible without emotional and intellectual maturity in both partners. https://qpsj.ut.ac.ir/article_95897.html Lifestyle, as a set of human actions and behaviors, is shaped by the worldview, anthropology, and fundamental beliefs of a particular thought system. This thought not only affects the individual self but also influences the social self of human beings. The present study aims to identify the components of the social self in the Islamic lifestyle based on Ayatollah Javadi Amoli’s interpretation of the Holy Qur’an. This research seeks, through an in-depth examination of Qur’anic concepts, to introduce the principles and characteristics of the just social self as one of the dimensions of the Islamic lifestyle, thereby providing a foundation for constructive social interactions. The research adopts a qualitative approach and employs Schleiermacher’s classical hermeneutics for data analysis. This method enables the researcher to attain a deeper understanding of the components of the social self in the Islamic lifestyle through a precise examination of Qur’anic texts and concepts. Classical hermeneutics, particularly in Schleiermacher’s method, with its emphasis on profound understanding of the text and uncovering the interrelations among its different elements, is recognized as one of the most powerful tools for analyzing religious texts. This approach, by considering the historical, cultural, and linguistic contexts of the text, endeavors to reveal the original meaning and intended purpose of the author or speaker with greater precision. Such a method not only assistsin comprehending the apparent details of the text but also provides access to its hiddenlayers and deeper concepts. In religious texts, which are often replete with metaphors, multilayered meanings, and fundamental principles, classical hermeneutics can serve as an effective tool for extracting intellectual and ethical foundations. Through analyzing the overall structure of the text and the interconnections among its components, this method helps the researcher arrive at a comprehensive and coherent interpretation that can be applied not only at the semantic level but also at the practical level. The findings revealed that human self-perception in relation to others (the social self) may develop at two evolutionary levels: at the lower level, the unjust social self, and at the higher level, the just social self, which constitutes one of the characteristics of the Islamic lifestyle. The components of the just social self-include: observing social justice, mutual understanding, expansion of affection, empathy, recognition of intellectual diversity, attentive listening and careful selection, the principle of differentiation, integrity and sincerity, respect, benevolent relations, and dialogue at the level of comprehension of interlocutors. These components, derived from Qur’anic teachings, represent principles that can direct social interactions toward constructiveness and cooperation. Identifying the components of the just social self based on the verses of the Holy Qur’an can provide the groundwork for establishing an Islamic lifestyle and fostering positive social interactions. These components not only contribute to strengthening individual and social relationships but also create an appropriate foundation for cooperation and social participation. The Islamic lifestyle, with its emphasis on justice, affection, and mutual respect, can build a balanced and harmonious society in which individuals engage in collaboration and empathy rather than unhealthy competition. By presenting the principles of the just social self, this research takes a step toward achieving this goal and offers a practical strategy for enhancing social interactions in an Islamic society. https://qpsj.ut.ac.ir/article_102602.html Psychological well-being has been defined as the effort to grow and advance in the direction of realizing an individual’s potential abilities. The present study was conducted with the aim of comparatively examining psychological well-being in Ryff’s theory and the teachings of the Holy Qur’an. First, the six main components of Ryff’s theory (personal growth, self-acceptance, purpose in life, positive relations, autonomy, and environmental mastery) were extracted from psychological sources. Then, the concepts related to these components were examined in the Qur’an, authoritative exegeses, and narrations. For the purpose of comparison, the concepts of each component were separately analyzed and compared with Qur’anic teachings. The results indicated that Ryff described psychological well-being through six features: perception of an efficient self, genuine acceptance and self-esteem, voluntary regulation of behavior, a realistic perception of the world, preservation of relationships and affection, and self-determination and productivity. Examination of the Holy Qur’an revealed that the relationship between religion and psychological well-being is not limited or incidental, but rather an extensive and comprehensive one encompassing all dimensions of well-being. However, the anthropocentric (materialistic) view of Ryff’s well-being components not only fails to foster growth and psychological health but also leads individuals into vices such as arrogance, self-conceit, and egocentrism, which pave the way for certain psychological disorders. According to the Qur’anic holistic perspective, all components of psychological well-being must be considered in relation to divine will and providence. Qur’anic teachings, in addition to emphasizing individual effort, also give special attention to spiritual dimensions such as trust in God (tawakkul), divine satisfaction, and closeness to God, which can guide Ryff’s theory toward a more comprehensive model. Accordingly, the findings highlight the importance of aligning Western psychological theories with religious culture and values, thereby providing the groundwork for a more complete framework for mental health in religious societies. https://qpsj.ut.ac.ir/article_103268.html The aim of the present study is to develop a conceptual model of psychological resilience as a mechanism of resistance and positive adaptation in the face of difficult circumstances and adverse life events. Psychologists regard resilience as a dynamic process that enables individuals, through the use of their personal capacities and skills, not only to avoid failure when confronted with pressures, traumas, and stressful stimuli, but alsoto achieve personal growth and empowerment. In this regard, the present research was designed to formulate a conceptual model of psychological resilience within Qur’anic verses and narrations, thereby providing a theoretical and practical foundation, grounded in Islamic sources, for promoting resilience within the domain of positive psychology. The study employed qualitative content analysis of religious texts, a method specifically suited for extracting, comprehending, and interpreting psychological teachings from Islamic sources such as the Holy Qur’an and hadith collections. This method allows the researcher, through a systematic and in-depth examination of the texts, to identify and explain themes related to resilience. The analysis was carried out in five consecutive stages: first, systematic observation and purposeful selection of authoritative sources; second, immersion in the content through repeated and careful reading of the texts to gain a profound semantic understanding; third, structuring the findings and extracting key concepts in the form of psychological propositions; fourth, validating the findings by consulting experts in the fields of religious studies and psychology and comparing them with theoretical foundations; and finally, revising and presenting the final report to establish a reliable conceptual model. This qualitative approach clarifies, with greater precision, the relationship between religious teachings and constructs of positive psychology such as resilience. In the first step, concepts and propositions related to resilience were extracted from verses and narrations, then analyzed using principles of text preprocessing such as synonymy, polysemy, and semantic domains. Accordingly, nine main components of resilience were identified: religious commitment, acceptance, duty-oriented attitude, goal orientation, strength of will, endurance against hardships, high adaptive capacity, robustness, and emotional regulation. Subsequently, the components were categorized according to functional similarity. To ensure the validity of the research, the views of ten experts in religious sciences and psychology were obtained, and the Content Validity Ratio (CVR) and the Content Validity Index (CVI) were calculated, yielding values above 0.62 and 0.79, respectively. Based on the findings, psychological resilience consists of four fundamental dimensions: conscientiousness, persistence, flexibility, and personal growth. These dimensions represent various aspects of an individual’s capacity to confront life’s problems and challenges and can serve as valid indicators for measuring resilience. Identifying these dimensions is not only important for a deeper understanding of the construct of resilience but also provides an applied basisfor the development of assessment instruments such as standardized questionnaires. Furthermore, the results can serve as the foundation for designing psychological interventions and targeted educational programs aimed at strengthening resilience capacities and enhancing individuals’ quality of life, particularly in the domains of education and training. Thus, the present study constitutes an effective step toward integrating theoretical foundations with practical applications in positive psychology and human resource education. https://qpsj.ut.ac.ir/article_103265.html The family is a social unit, an organized system, and the most influential institution in the formation of human personality. This social unit plays a very important role in the growth and prosperity of humans and society, and factors such as emotional maturity have a significant impact on its constructive and healthy functioning. The aim of the present study was to extract the components of the concept of couple Affective maturity based on the Quranic growth system. In terms of method, this research was qualitative based on the network analysis of theory-oriented themes relying on the process. The research environment included all Islamic texts and articles and books, verses and narrations of Masoomin (pbuh) related to Islamic Affective maturity in the Qur'anic growth system and the sample selected in an accessible and informational way including reliable sources in the field of Islamic Affective maturity. In order to collect information, a form for recording the results of thematic analysis and a content evaluation form were used in the qualitative section. In order to analyze the data, theoretically based comparative thematic analysis based on the method introduced by Atride Stirling (2001) was used. To determine the content validity of the data, it was presented to two reviewers, evaluated, and then approved by the reviewers. According to the obtained results, it can be said that the network of themes of Islamic marital Affective maturity based on the Quranic growth system is valid and can be used to promote Affective maturity in couples. The family is a social unit, an organized system, and the most influential institution in the formation of human personality. This social unit plays a very important role in the growth and prosperity of humans and society, and factors such as emotional maturity have a significant impact on its constructive and healthy functioning. The aim of the present study was to extract the components of the concept of couple Affective maturity based on the Quranic growth system. In terms of method, this research was qualitative based on the network analysis of theory-oriented themes relying on the process. The research environment included all Islamic texts and articles and books, verses and narrations of Masoomin (pbuh) related to Islamic Affective maturity in the Qur'anic growth system and the sample selected in an accessible and informational way including reliable sources in the field of Islamic Affective maturity. In order to collect information, a form for recording the results of thematic analysis and a content evaluation form were used in the qualitative section. In order to analyze the data, theoretically based comparative thematic analysis based on the method introduced by Atride Stirling (2001) was used. To determine the content validity of the data, it was presented to two reviewers, evaluated, and then approved by the reviewers. According to the obtained results, it can be said that the network of themes of Islamic marital Affective maturity based on the Quranic growth system is valid and can be used to promote Affective maturity in couples. https://qpsj.ut.ac.ir/article_104452.html The development of religiosity in adolescence, as one of the keys to psychosocial development, is influenced by complex internal and external factors. This qualitative research aimed to analyze the development of religiosity in adolescents based on the five-stage model of the "Quranic Growth System" and using the directional content analysis method. The data were analyzed through document analysis and coding. The findings show that the development of religiosity in adolescence is influenced by 1. self-knowledge (self-knowledge, time-knowledge, and need-knowledge), 2. knowledge of good and virtue (knowledge of deeds, knowledge, knowledge of evil, distinguishing good from good, types of knowledge of goodness, knowledge of the prerequisites for creating goodness, transforming good into virtue). 3. Creating all kinds of goodness (creating doctrinal goodness, creating emotional goodness, creating behavioral goodness, adapting oneself to collective goals, forming strong and purposeful groups, and understanding the verses of life), 4. Doing good to others through goodness (ranking oneself and others, dealing with others, dealing with appropriate and inappropriate behaviors, dealing with mentality, doing good to others, and constructive dialogue with others), and finally. 5. Creating the most beautiful events with virtues (ranking oneself and others, dealing with others, dealing with appropriate and inappropriate behaviors, dealing with mentality, kindness to others, and constructive dialogue with others). By presenting a Quranic-psychological model, this study provides a framework for understanding the dynamics of religiosity in adolescence and helps parents, developmental educators, teachers, and educational officials for development-based religious education programs. The development of religiosity in adolescence, as one of the keys to psychosocial development, is influenced by complex internal and external factors. This qualitative research aimed to analyze the development of religiosity in adolescents based on the five-stage model of the "Quranic Growth System" and using the directional content analysis method. The data were analyzed through document analysis and coding. The findings show that the development of religiosity in adolescence is influenced by 1. self-knowledge (self-knowledge, time-knowledge, and need-knowledge), 2. knowledge of good and virtue (knowledge of deeds, knowledge, knowledge of evil, distinguishing good from good, types of knowledge of goodness, knowledge of the prerequisites for creating goodness, transforming good into virtue). 3. Creating all kinds of goodness (creating doctrinal goodness, creating emotional goodness, creating behavioral goodness, adapting oneself to collective goals, forming strong and purposeful groups, and understanding the verses of life), 4. Doing good to others through goodness (ranking oneself and others, dealing with others, dealing with appropriate and inappropriate behaviors, dealing with mentality, doing good to others, and constructive dialogue with others), and finally. 5. Creating the most beautiful events with virtues (ranking oneself and others, dealing with others, dealing with appropriate and inappropriate behaviors, dealing with mentality, kindness to others, and constructive dialogue with others). By presenting a Quranic-psychological model, this study provides a framework for understanding the dynamics of religiosity in adolescence and helps parents, developmental educators, teachers, and educational officials for development-based religious education programs.