ماهنامه معرفت
سال بیست و دوم شماره 2 (پیاپی 185، اردیبهشت 1392)

Attainment to ideal Islamic lifestyle and evaluation of the lifestyle in current Islamic society is contingent upon the acquaintance with the parameters of Islamic life. Using a library method and making a content analysis of the rational and transmitted data, which constitute the sources of extracting Islamic lifestyle, the present paper tries to identify the parameters of an individual lifestyle and social lifestyle. It is understood from the traditions and Quranic verses that the Islamic lifestyle is rooted in the efflorescence of rational and natural values and manifested in rational life. An agreeable Islamic good life is an outcome of a rational individual style and social conduct.Among the constituents of Islamic individual lifestyle are good planning and good plans, good way of speech and good utterances, good way of eating and eating good diet, good sleep and good dreams. Such concepts like humble and dignified conduct as well as devoted, just, balanced, truthful, responsible, and combative conduct are other constituents of rational social conduct. All these constituents form man's agreeable life and Islamic lifestyle. The aim of the present paper is to provide parameters of assessing the attainment to rational life.

As one of the new concepts used in western modernity the word lifestyle has rapidly become a matter of public interest and an interdisciplinary subject. The present paper tries to find an Islamic lifestyle concerning the doctrinal and moral aspects with emphasis on the "need" for this phenomenon. The equivalent of lifestyle in Islamic culture is "Sirah". Lifestyle is consequent on doctrinal and value teachings, and the deep structure of Islamic lifestyle includes the real value and moral affairs as well as the beliefs represented in the spirit of monotheism in all aspects of life. Islamic teachings provide general instructions for establishing an Islamic lifestyle. A review of the interaction between the three constituents; namely, "need, religion and lifestyle" shows that there is a strong connection and interrelation between these three constituents. The research method is descriptive-analytical.

Lifestyle is one of the cultural notable features, and among its constituents is the etiquette of dialogue which refer in some way to the manner of human speech. Since our beliefs are based on Islam, especially Quranic teachings and our individual and social life is based on it, the etiquette of dialogue in society should correspond to the Islamic lifestyle. Referring to the different instances of etiquette of dialogue extracted from Quranic verses, the present paper tries to provide the good model of social manners in Islamic society. To this end, an analytical-deductive method is used in this research. The formulation of the etiquette of dialogue governing the Islamic lifestyle is based on the improvement of security and mutual trust in Islamic society. Since language is one of the meaningful symbols used in human communications, whatever people communicate with one another through speech is performed by conveying the meaning. The positive social meanings are conveyed to others, and conveying negative meanings can be avoided when the etiquette of dialogue presented in the Quran are observed.

The manifest religion of Islam has a comprehensive value system which has value instructions for all stages and aspects of human life including man's organizational life about which Islam makes explicit special value instructions in the framework of an Islamic management style. In Islam, the prerequisite of a proper government and management is adopting a monotheistic attitude, i.e., observing divine precepts, in one's conduct, thus developing organizational plans and fulfilling functions that lead to the good pleasure of God. One of the prerequisites of gaining the good pleasure of God and adopting a monotheistic attitude in the management of organization is having a humanistic attitude by which the dignity of the labour force of an organization is preserved. That is, a ruler or manager holds in esteem, dignifies, and respects all the subjects and staff and considers the government and management as their own and is intended to attend to them. Using an analytical-theoretical approach and taking into regard the importance of this issue, the present paper investigates the human dignity-based style of management and its features according to the traditions and Quranic verses and introduces a model applicable to organizations.

Lifestyle is an interrelated variety of behavioral models of different aspects of human life. Following the development of the Islamic Republic of Iran there has been a need to provide an Islamic lifestyle in the stage of establishing an Islamic country and eventually creating an Islamic civilization. Therefore, it is necessary to spare no efforts to investigate and elaborate on the foundations and principles of this ideal lifestyle.Using an analytical-descriptive method, the present paper elaborates on the nature and necessity of this lifestyle and its role in the development of the Islamic Republic. Then, it tries to elaborate on the methodological and epistemological principles of having an Islamic lifestyle by laying emphasis on Supreme Leader's views.

The present paper tries to analyze the style of the relations of Islamic nation with the other faith by focusing on the lifestyle of the Holy Prophet (May the blessing and peace of Allah be upon him and his progeny). The aim is to properly explain one of the dimensions of Islamic lifestyle and correct the attitudes towards Islamic nation adopted by the others. To this end, the author analyzes the general principles of the relations of Muslims with non-Muslims. He examines the Quranic viewpoint, the Holy Prophet's conduct with the non-Muslims who are granted protection by a treaty of surrender and the people of the Book especially the Jews, the Holy Prophet's conduct with the Scriptuaries protégés (in accordance within an agreement and temporal peace agreement) according the conventions and the Holy Prophet's letters, and his conduct with the combatants from the people of Book. He concludes that the Holy Prophet's attitude and accordingly Muslim's attitudes towards the followers of other religions were friendly and that the Holy Prophet and Muslims took a firm and determined stand against any aggressive attack.

Higher education is one of women's most important social activities towards which the inclination is increasing. Since this stage often coincides with women's marital life and beginning of their responsibilities as wives and mothers, families encounter many problems when there is a lack of coordination between women's domestic affairs and academic activities. Many of these problems can be overcome by recognizing the moral ought tos and ought not tos of women's education due to the significant status of morality and its direct influence on the different aspects of life.The present paper tries to investigate women's education from a moral perspective and, explaining its principles and values, it provides solutions for the contradiction between women's domestic affairs and academic activities. To this end, the author theoretically analyzes the data and, referring to two basic principles in the women's life, i.e. her being a wife and her being a mother he proposes six practical solutions in the form of moral values of education. An applied approach is used in this research.