This study examines the compatibility of acceptance and commitment therapy (ACT) with religious aspects of scrupulosity and evaluates it in a case study. A mixed-method was used to comply with the intervention protocol; qualitative and quantitative study. In the qualitative section, religious sources were used to examine verses and hadiths' formal and content validity. Then the verses were extracted, and narrations related to ACT components were given to experts by the Delphi method. In the next step, CVI and CVR of verses and narrations were obtained, after that the adapted model based on Twohig's (2004) protocol in 22 to 25 sessions was used. In this stage, a "case study" from April 2020 to September 2020, as a quasi-experimental pre/post test with the sample at convenience, was considered and implemented on an Iranian patient with scrupulosity. The client received treatment. For evaluation, the Yale-Brown Obsessive-Compulsive Disorder Scale (Y-BOCS), the Beck Depression Inventory-II, the Performance Scale (WHODAS 2.0), the Kugler and Jones Guilt Feeling Inventory, Penn Scrupulosity Questionnaire, and Religious Beliefs Questionnaire was used. We compared the total score of the pre-tests and post-tests. The outputs showed that the severity of the symptoms of obsessive-compulsive disorder has decreased, and the scores of other questionnaires have decreased. Treatment process acceptability was high. The results showed that ACT with the religious aspects has good efficacy.

Background Religious or moral obsessions, also known as scrupulosity has not been adequately investigated in studies of acceptance and commitment therapy (ACT). The present study aimed to develop an integrated protocol by combining religious content and ACT and evaluate its effectiveness in controlling obsessive-compulsive disorder (OCD), dysfunctional beliefs, feeling guilty, scrupulosity, and thought control among Muslims in Iran. Methods An exploratory mixed-method research design was applied in this study. In the qualitative stage, the document analysis method was used to extract components related to ACT with religious content. Also, the content and face validity of the intervention were confirmed by experts. Subsequently, a semi-experimental, pretest-posttest, control-group design was performed to evaluate the effectiveness of the adapted protocol with a three-month follow-up. In the quantitative stage, a total of 35 participants were randomly assigned into two groups using the convenience sampling method based on the inclusion criteria. The experimental and control groups participated in 25 individual treatment sessions based on the adapted protocol and eight conventional ACT sessions, respectively. The research instrument included the Yale-Brown Obsessive-Compulsive Scale, the Guilt Inventory, the Penn Inventory of Scrupulosity, the Questionnaire of Religious Beliefs about Purification Rituals, and the Thought Control Questionnaire. Results The present findings indicated the interactive effects of time and group on the severity of purity/impurity obsessions (F = 9.455, P < .001) and dysfunctional religious beliefs (F = 7.963, P = .001) in patients with OCD. The Bonferroni correction results showed no significant difference between the intervention and control groups in the severity of obsession (P = .448), dysfunctional religious beliefs (P = .176), feeling guilty (P = .787), scrupulosity (P = .891), and thought control (P = .554) in the follow-up. According to the results, the effectiveness of the religion-adapted ACT intervention on the severity of obsession and dysfunctional religious beliefs was higher in patients with OCD compared to the control group in the posttest. Although the intervention influenced scrupulosity, the difference was not significant with the control group. Besides, the findings showed that group and time failed to significantly affect feeling guilty and thought control. Conclusion The present study showed that adding religious components to the ACT protocol can increase its effectiveness in reducing the severity of purity/impurity obsessions compared to the conventional ACT in the Muslim Iranian population.

Objective: This cross-sectional study aimed to compare the retrieval of autobiographical memory and the problem solving of people with borderline personality disorder (BPD) and normal people. Methods:The study population comprised all patients with BPD in Tehran. The study sample consisted of 15 patients with BPD, who referred to Hazrat-e-Rasool Hospital and 15 control group people, who were mostly hospital staff. All participants were asked to complete a demographic questionnaire, means-ends problem solving task, and autobiographical memory test. Data were analyzed by t test and Pearson correlation test.Results: Based on the results, patients with BPD provided less effective solutions (P<0.001) and had more overgeneral memory style in autobiographical memory in response to pleasant, neutral (P<0.05), and unpleasant (P<0.01) cues. Conclusion:More strategies should be provided to retrieve specific memories and provide effective problem solving for patients with BPD.