ماهنامه معرفت
سال بیست و دوم شماره 3 (پیاپی 186، خرداد 1392)

This interview was carried out as a side event of a conference on "Islamic Lifestyle", which was held in Imam Khomeini Educational and Research Institute in Bahman, 19, 1391 (February, 7, 2013). We wished to expound 'Allamah Misbah's view concerning a number of questions like: what is the real meaning of lifestyle? What is the role of Hawza (seminaries) in making road map for the realization of Islamic lifestyle? What is the duty of social and governmental institutions in realizing an Islamic lifestyle in the society? What is the role of the High Council of Cultural Revolution in this regard? How should an Islamic lifestyle be institutionalized in the Islamic society?

Lifestyle is one of the concepts common in social sciences which is used to clarify some of the cultural realities of society. Considering "style" as a mode, model, way, method, order, rule and, as some put it, story of life in the ongoing processes and repeated and recyclable dynamics is more compatible with the cultural and intellectual atmosphere of our society. Realization of style is an experimental, historical and intergenerational question. Its establishment has normative, recommendatory and ritual nature. Individually and psychologically, it is sometimes called character, psychological and personality type, and habitus. Taking into account different considerations, a variety of styles and micro-styles are usually found in every society. Some styles are considered macro-styles because their generality and collective reference. Regarding its area of meaning, the term style covers nearly all objective and symbolic elements and components in terms of meaning scope although it is often reduced to and defined as behavioral manifestations and objective symbols.Today, the media are considered as one of the important and, in some cases, unique channel of the process of transmission, stabilization, transformation, justification, and even production of lifestyles. This interview is concerened with this issue.

Today, we witness the formation of new lifestyles corresponding to the progress and development that take place in different fields, and transformation of societie's from traditional types to modern one. In fact, lifestyle forms individual's collective and social identity. The research works conducted in our society so far in this field have paid little attention to the cultural beliefs and values resulted from the school of Islam, and have only deemed it sufficient to elaborate on the western theories on this subject and mention factors influencing it. Therefore, the present paper tries to bring out three main parameters of lifestyle (model of behavior, management of body, and model of consumption) and study their relationships with those propositions which reflect the view of Islam by carefully analyzing the relevant theories. This qualitative research in which an analytical-descriptive method is used seeks to study the ideal model of lifestyle in the view of Islam, especially shiism. Finally, the paper summarizes the discussion and has a conclusion is made. The research findings indicate the necessity of the socialization and institutionalization of the model of Islamic lifestyle in order to frame young generation's attitudinal structure on this basis.

Joy and sorrow are among the most important human natural feelings which ought to be expressed moderately and with correct and proper management. Therefore, it is necessary to manage human feelings and emotions. Some questions arise here such as: how can joy and sorrow be moderated? Has the Quran, as a program which guarantees men's felicity in this and the other worldl, not provided a method in this regard? The present research tries to find the method presented by Quran for managing joy and sorrow. A review of Quranic verses, Quran's commentaries, and the studies conducted on the issue indicates that the Holy Quran provides its audience with a context to manage their joy and sorrow moderately. This management is based on two interrelated spheres: "a monotheistic look to sorrow and joy", and "control of sorrow and joy". According to the Quran, man should always remember God, especially when incited such feelings as sorrow and joy are heightened, and control them in the light of this remembrance of God. Quranic management of sorrow will lead to "patience and hopefulness", and Quranic management of joy will lead to showing "gratefulness and thankfulness towards God". If sorrow is not managed, the result will be nothing but "hopelessness and despair"; and if joy is not managed, the result will be nothing but "arrogance and pride".

The term "Islamic lifestyle" was first introduced into our literature by the sage Leader of Islamic Revolution and has rapidly become an important, key and frequently used term. Obviously, our behavior is based on our insights, beliefs, worldview, attitudes and the way we look at the universe, and our way of conduct in personal and social life is influenced by the of norms prevailing the environment and society. But some questions arise like: what are the characteristics of a religious society in Islam? What is it like? What are its parameters? What values and norms should dominate it? And what characteristics does man have in this religious society? What kind of belief, thought and behavior are expected from man? Using a theoretical-analytical approach and exploring religious texts, the present paper tries to answer the questions mentioned above.

As a divine grace, modesty is approved by all divine religions, and it is one the most important factors of preservation and constancy of general chastity of society. The present paper aims at investigating the methods which Islamic doctrines recommended for the promotion of the modesty of individuals in order to safeguard the Islamic society against sexual deviations and corruptions by giving special attention to these methods. Using a descriptive-analytical method, the present paper tries to identify the model for promoting modesty in Islamic lifestyle by citing evidence from Quranic verses and available traditions on modesty, chastity, and limits of the relationship between non-mahram men and women, and elaborating on them. The main research findings indicate that promoting modesty as the basis of chastity and Hijab (covering) requires two basic elements: the first of which is more basic forms the basis of the other and provides the children in the family with correct sexual education, and the other one is to observe the limits of the society and attend to the religious recommendations in this regard, which is to be dealt with in the text of paper.

Today, the world witnesses the expansion of sports and people's inclination towards sport. Millions of people do sports and millions of them have special interest in sport events. Regarding the importance of expounding the components of Islamic lifestyle, this question may be raised: what is the view of Islam about sport and sportsman? Referring to a number of Quranic verses and traditions, the present paper tries to answer this question as far as possible, underlines the sorts of sports mentioned in religious texts, and elaborates on the importance of sport on different aspects. Then it mentions the characteristics of a Muslim sportsman and moral ought tos and ought not tos in this regard.

The present research tries to study the structure of power distribution among family members in the view of Islamic texts and contrast it with the theories on this subject in psychological and sociological sources. Using a descriptive-analytical method, this research studies psychological and sociological sources and elaborates on relevant theories and approaches. Then it tries to extract the model of power structure among family members from in view of Islamic texts by referring to Quranic verses, traditions and Muslim expert's theories. The research findings indicate that according to Islamic texts the model of power structure is a patriarchal democratic model which highlights gender roles through a multi-factor explanation (environmental, psychological, and economic factors). This model is in line with the systemic approach to family in the psychology and functionalism in the sociology.