مطالب

Objective: To investigate whether neuroticism and extraversion predicted job-related affective wellbeing of people working under stressful conditions, notably emergency room nurses. Also, to investigate whether perceived job stress mediated the relationship between neuroticism, extraversion and job-related affective well-being. Methods: A cross-sectional survey design was administered to 242 nurses working at an emergency room in Tehran, Iran, recruited through census sampling, including two sub-scales of the NEO Five-Factor Inventory, the Job-Related Affective Well-Being Scale, and the Job Stress Questionnaire. Structural Equation Modelling was deployed for data analysis using SPSS Amos v22.0 and PROCESS macro for SPSS, setting significance threshold at p<.05. Results: Direct and statistically significant effects of neuroticism (β = -.17, p<.005) and extraversion (β = .41, p<.001) on perceived job stress were found, as well as a negative effect of extraversion on job-related affective well-being (β = -.27, p<.001). Perceived job stress was found to negatively predict job-related affective well-being (β = -0.60, p<.001). There was no significant relationship between neuroticism and job-related affective well-being. The mediating effect of perceived job stress was supported (p<.001). Conclusion: Results have theoretical implications for research about the relationship between personality traits and job-related well-being of employees working under stressful conditions. As for practical implications, hospital managers might implement workplace interventions to enhance nurses’ job-related affective well-being and reduce nurses’ job stress. In this context, extraversion and job stress should be understood as psychosocial risk factors, whereas neuroticism should be conceived as a protective factor against job stress.

The spread of religious doubts in the public arena via information technology has caused religious faith to be changed and questioned in the turmoil of these doubts. This has provided the ground for acceptance of non-religious sects even in the form of religion. Explaining the logical approach according to Islamic affairs is one of the topics that has been less explored. Authors confront the doubts with their own taste in order to pay their debt to Islam and defend the sanctity of Islam and the divine religion. It’s necessary and serious matter to identify doubt and distinguish it from the problem (issue). We require coherent planning to purposefully confront religious doubts, for we are in an age when the most advanced means of mass communication have made its dissemination quick and easy. Identifying doubts from the problem and examining the methodology of dealing with them is what this article seeks to explain, regarding to the Qur'anic verses and hadiths. Accordingly, a comprehensive method for dealing with doubts can be achieved over time and religious doubts may be answered. The method of this article is descriptive-analytical. 

The Verse 59 of the Surah Al-ahzāb plays a key role in inferring the ruling on Hijab due to its legislative characteristics. Does this verse specify the scope and realm of hijab? Does it have a wisdom for a ruling or a cause? Does it show exclusive concepts, if it shows the hijab? Can we refer to the Arabic verb Yu'rafna as a word delineating the boundary between the free and salve women? Based on the document-analytical method, this article carefully examines the sources of both Shiite and Sunni sources and seeks to express the necessity of maintaining the hijab of women. It concludes that, the title of “observing the public chastity” is not mentioned in the words of the commentators and jurists. Additionally, since the people of the Book, slaves and those who did not observe Islamic Shari'ah lived in Media of the day, this verse means the very attention to the protection of privacy in the form of identification and security of the committed women, and so there is no obligation to wear hijab.