مدل مفهومی هوش هیجانی در صحیفه سجادیه

Introduction and Objectives:  Emotional intelligence is the ability to identify, understand, and manage one’s own emotions and those of others, playing a fundamental role in individual and social success. Individuals with high emotional intelligence are more successful in communication, conflict management, decision-making, and leadership, and they experience greater satisfaction and adaptability. This capability leads to reduced stress, adaptation in difficult situations, and enhanced quality of life. Components such as self-awareness, self-regulation, empathy, and social skills constitute its main dimensions. Religious teachings also emphasize emotional management and, through strategies such as self-knowledge, tranquility, expansiveness of the breast (sharḥ Ṣadr), controlling anger (kaẓm al-ghayẓ), and good social interaction (ḥusn al-muʿāshara), provide a foundation for individual and social growth. Although studies have examined emotional intelligence from a religious perspective, most have been limited to the Qur’an and have less frequently addressed other sources. Al-Ṣaḥīfah al-Sajjādiyyah, as a rich text of ethical and educational knowledge, possesses significant capacity for identifying the components of emotional intelligence. Despite studies on spiritual and moral intelligence based on this source, no systematic research has examined emotional intelligence. The present study, by analyzing Al-Ṣaḥīfah al-Sajjādiyyah, seeks to present a conceptual model for enhancing self-awareness, managing emotions, and improving human interactions.
Method: This research is fundamental in purpose and qualitative in approach, conducted using content analysis. Content analysis, as a systematic method for examining textual data, allows for the creation of conceptual maps through data categorization and coding. In this study, the research process was designed in three main steps: First, clarifying the nature of emotional intelligence based on Goleman’s four components: self-awareness, self-management, social awareness, and relationship management. Second, extracting and examining the passages related to the components of emotional intelligence in Al-Ṣaḥīfah al-Sajjādiyyah through open coding, whereby textual data are repeatedly analyzed to identify initial codes. Third, in the axial coding phase, semantically similar and related categories are aggregated and organized into intermediate categories. Finally, using selective coding, the intermediate categories are connected at a higher level of abstraction to the main components of emotional intelligence. The outcome of this process is the conceptual model of emotional intelligence in Al-Ṣaḥīfah al-Sajjādiyyah, which not only enriches existing theories in the field of emotional intelligence but also provides a basis for integrating psychological teachings and Islamic knowledge.
Findings: The present research examined emotional intelligence in the supplications of Al-Ṣaḥīfah al-Sajjādiyyah based on Goleman’s model. Within the self-awareness component, three themes were identified: acceptance of human weaknesses and limitations, attention to the soul’s slips and impurities, and understanding humanity’s noble position in the cosmic order and its potential for perfection. In the self-regulation component, six themes were extracted: divine repentance and forgiveness, reliance on Allah’s mercy and grace, seeking divine power in hardships, following divine guidance, hope and fear concerning Allah, and attention to the afterlife and avoidance of worldliness. The empathy component was reflected in four themes: ethical understanding in interactions, preserving the dignity of others, love and affection, and supporting and assisting the needy. The social skills component was examined in two themes: social cohesion through maintaining kinship ties (silat al-raḥim) and mutual aid, and establishing social security by promoting good deeds, abstaining from injustice, and maintaining trust.
 
Discussion and Conclusion: The findings of this research indicate that the supplications in Al-Ṣaḥīfah al-Sajjādiyyah not only reflect a deep connection between humanity and Allah but also provide a rich capacity for cultivating the components of emotional intelligence. The analyses showed that self-awareness in these supplications is strengthened through understanding weaknesses and lapses, as well as by attention to humanity’s high status, paving the way for self-correction and movement toward perfection. The self-regulation component, by emphasizing repentance, hope in divine mercy, and abstention from worldliness, helps individuals manage emotions and maladaptive behaviors. Empathy, through an emphasis on affection, respect, and assisting others, deepens human relationships and fosters an ethical and empathetic society. Furthermore, social skills are enhanced through social cohesion and security, creating a basis for peaceful coexistence. Therefore, Al-Ṣaḥīfah al-Sajjādiyyah presents an indigenous and spiritual model of emotional intelligence that, while congruent with Goleman’s model, places a special emphasis on human spiritual and moral transcendence. This suggests that religious teachings can complement psychological approaches in personality development and mental well-being.
Acknowledgments: The author expresses his gratitude to the professors, colleagues, and all those who cooperated in preparing the sources and providing scholarly support for this study.
Conflict of Interest: The authors declare no conflict of interest regarding the publication of this study.