This qualitative study was conducted from March 1, 2020 to the end of May 2020 in Tehran, by using the concept analysis method of Schwartz and Kim hybrid model, which is a strong methodology for concept development with deductive / inductive analysis approach. Research was implemented in three stages: 1- Theoretical review, 2- Work in the field (field research) 3- Final analysis 17. The main emphasis in the theoretical review was to identify the essential components of the concept definition, how to measure it, which were included the following steps: concept selection, text search, discussion of the meaning and method of measurement, and finally, the selection of the working definition. Inclusion criteria were: - Religious evidence related to sound heart, Islamic health instructions in infectious diseases, from the books of Shiite Hadith. Scientific evidence related to COVID-19 disease, physical, psychosocial and spiritual consequences of the disease. - access to the full text of the article, -during the outbreak of the disease 2019-2021, -available in reputable databases (PubMed, Web of Science, SID, Scopus, and Magi ran). Exclusion criteria: - Lack of full text or lack of valid sources.

In the field research phase, after obtaining informed written consent, semi-structured individual interviews were conducted by target-based sampling. Samples were selected from the medical staff of Baqiyatallah Hospital. Interviews continued until data saturation. In order to get acquainted with possible and unforeseen issues and to form a combination of questions, a few initial interviews were conducted. The questions were based on the interview process and included the following: 1- Do your patients, their family or your colleagues face spiritual problems? 2- What do you do to help alleviate their spiritual suffering? In order to increase the accuracy and robustness of the research as well as the accuracy and comprehensiveness of the collected information, notes were taken on the people's behaviors in the face of biological crisis in social networks (national media, WhatsApp, Instagram). Work in the field, with the aim of confirming and consolidating the concept through the analysis of collected data, to examine the components of the concept at a practical level, coincided with the first stage of research. In the final analysis stage, the findings of the initial theoretical analysis were compared with the data in the field 18.

The Shiite religion has been the official religion in Iran since the 16th century. After the Islamic Revolution of Iran (1978), the government was established according to the rules of jurisprudence 4243 as a divine law that expresses the duty that God expects from His servants in every verbal and non-verbal behavior 44. Imams jurisprudence is one of the most important sources of law in Iran 45. The various social laws are inferred from the Qur'an and hadiths 46. Religious orders have shaped the normative beliefs and cultural norms of the Muslims people 34. The Islamic spirituality as a valuable resource for reducing health problems, promoting health, adapting to stressful events and improving the quality of life 47 is in harmony with the World Health Organization perspective about health promotion as empowerment programs for increasing people control over their health 48 and responsibility for their own health and adopt a healthy lifestyle 49. On the other hand the religious spirituality of Islam and the "rule of no harm" governs all aspects of the relationship between individuals in society (such as Articles 11 and 12 of the Civil Liability Law and Articles 140 to 145 of the Islamic Penal Code]34. These laws also govern the provision of health services 50. According to these laws, people who cause harm to themselves or others will be dealt with legally and criminally if they violate the relevant regulations. So all people have a responsibility to repel potential harm from themselves and others 51.

The participation of the people in the face of national crises, are blessings that can be seen among the followers of the Abrahamic religions and Muslims 52. Given that the crisis of manpower shortages, rising treatment costs, disease beyond geographical boundaries, bioterrorism, has affected the health systems of countries 53, this partnership and empathy reinforces the self-care and home care approach, family members' participation in the treatment and care process 54. The religious beliefs, also facilitates the interdisciplinary collaboration of health science graduates with unique cultural contexts and educational approaches and provides inter-professional services to address the health needs of society 55. It provides the holistic care, community-based health services according to the beliefs and cultural values ​​ of the community and respecting the opinions of patients / clients / families in crisis situations 56.The inter-professional spiritual health services based on the Islamic culture 57, led the provision of health services at various levels of prevention, for healthy people /clients / patients 58 by a team work approach to combat the disease 59.