A Conceptual Model of Spiritual Resilience Based on the Seventh Prayer of Sahifah Sajjadiyah

Extended Abstract
 
Introduction and Objectives: Resilience is one of the most important concepts in contemporary psychology, referring to the ability of individuals to cope with problems, maintain psychological stability, and return to normal conditions after experiencing a crisis (Masten, 2014). Much of the research in this field has been conducted in a Western cultural context, and has focused more on individual or social resources; however, in Islamic societies, religion and spirituality play a central role in the lived experience of individuals and can be considered an important resource for promoting resilience (Pargament & Saunders, 2007). Islamic prayer and devotional texts (especially Sahifah Sajjadiyah), in addition to devotional and ethical values, have a high capacity to represent psychological adaptation mechanisms. The seventh prayer of Sahifah Sajjadiyah by Imam Sajjad, which is recited in difficult situations, is a clear example of a text that can provide a conceptual framework for spiritual resilience.
Given the gap in local studies and the need for models appropriate to the religious culture of Iranian society, the present study aimed to discover and formulate the stages and components of spiritual resilience in the seventh prayer of the Sahifah Sajjadiyah. In this regard, the study pursued three main goals: first, to identify key themes related to resilience in the text of the prayer; second, to present a conceptual model of the spiritual resilience process based on the content of the seventh and third prayers, examining the level of coherence and validity of the extracted model through the “Questionnaire Coherence (QCq-K)” criterion. It is expected that the results of this study can contribute to the development of the theoretical literature on spiritual resilience and also provide practical applications for the fields of counseling, psychotherapy, and crisis management.
Method: This research was qualitative and was conducted using the method of systematic text analysis. The text under study was the seventh prayer of the Sahifah Sajjadiyah, which was selected due to its content on difficulties and hardships. The research process was carried out in five basic stages; in the first stage, the prayer text was read repeatedly with a systematic observation approach so that the researcher could become familiar with its language and spiritual atmosphere; in the second stage, data were extracted and semantic units related to the experience of crisis, seeking help, hope, and psychological reconstruction were identified; in the third stage, the process of open coding and deductive-inductive analysis was implemented and the initial concepts were organized into main and subcategories; The fourth stage was dedicated to validation. For this purpose, the “Questionnaire Coherence (QCq-K)” criterion was used, which examines the degree of overlap and repetition of themes in the text, and in this way the internal coherence of the conceptual model is measured. Finally, in the fifth stage, the findings were repeatedly reviewed and compared with the existing literature, and the final conceptual model was established by receiving feedback from experts.
The outstanding feature of this method is its exploratory nature; that is, instead of testing predetermined hypotheses, the researcher tried to reveal the structures hidden in the prayer text; thus, the research approach is consistent with the tradition of qualitative research and also demonstrates the methodological innovation in using the “questionnaire coherence” criterion to validate the findings.
Results: The content analysis of the seventh prayer of the Sahifah Sajjadiyah showed that the concept of spiritual resilience in this text is formed based on a five-stage cycle; the first stage is “acceptance of crisis and human weakness”, in which Imam Sajjad expresses the difficulties, problems, and human helplessness in the face of hardships. This stage begins with acknowledging human limitations and the urgent need for divine help; the second stage is “searching for a spiritual source”, in which the prayer clearly presents trust and refuge in God as the only way out of problems; the third stage is “active action on the path of reform”, which includes seeking forgiveness, deciding to return and repent, and trying to make a positive change in behavior; the fourth stage is “preserving fundamental values”. That is, emphasizing the continuity of worship, connection with God, and adherence to spiritual principles. Finally, in the fifth stage, “return to hope and peace” is realized, in which the individual achieves peace and confidence of heart by trusting in divine mercy.
In addition to these stages, the “questionnaire coherence” criterion showed that themes related to resilience are repeated with high frequency in many passages of the prayer, and this confirms the coherence and strength of the conceptual model; based on this, it can be concluded that the seventh prayer functions not only as a devotional text, but also as a psychological framework and has the potential to be applied in various individual and social areas.
Conclusion: The findings of this study showed that the seventh prayer of Sahifah Sajjadiyah presents a systematic model of spiritual resilience that begins with acceptance and acknowledgement of the crisis and continues with the search for a spiritual source, corrective action, preservation of values, and ultimately a return to hope and peace. This model is similar to some contemporary psychological models, including the theory of “post-traumatic growth” (Tedeschi & Calhoun, 2004) and the models of “religious confrontation” (Pargament, 2007); with the difference that in the seventh prayer, the centrality of the romantic relationship and complete reliance on God gives the model a distinct and indigenous dimension.
The practical applications of this model are numerous. In Islamic counseling and psychotherapy, it can be the basis for designing indigenous interventions. In the rehabilitation of patients and clients, this model provides a way to rebuild hope and meaning; it can also provide an objective model of how to face difficulties in religious education and upbringing, especially for the younger generation. At the social level, in managing crises and natural disasters, this model has the potential to promote collective resilience.
However, the research also had limitations, including focusing solely on a specific text and using a qualitative approach that limits the generalizability of the findings. Therefore, it is suggested that in future studies, the presented model be tested in clinical contexts and different populations, and indigenous measurement tools for spiritual resilience be designed. Overall, the present study showed that the seventh prayer of Sahifah Sajjadiyah is not only a spiritual resource, but also a practical model for promoting resilience at the individual and social levels.