پژوهشنامه سبک زندگی
پیاپی 8 (بهار و تابستان 1398)

As a mystical lifestyle and a discipline for the purification of the soul suggested by its masters, asceticism may sometimes induce some injuries to the body causing less inclination towards such a lifestyle. Telling apart what injuries are lawful and what unlawful and that the lawfulness or unlawfulness follow what principles and rules are the subject matters the author has dealt with descriptively and analytically.     Viewing the fact that those injuries have strong ties to The No Injury Rule</em>, we have examined it in the light of other principles and rules superior to it. It is noteworthy, however, that there are considerable benefits in the ascetic lifestyle. Accordingly, since our proposed ascetic lifestyle is so in line with reason, custom, and the Law that it does not inflict serious injury, we have come out with the conclusion that such a lifestyle can be lawful.

It is possible to study the identity of shrines of Imams’ offspring as the center for style-creating and the heartbeat of cities. As religious, social, and cultural places, shrines of Imams’ offspring play a significant role in the lifestyle and the identity of Iranian cities. Those spheres provide a suitable ground for social and cultural events on different occasions and particular days, and a center for the skeleton of cities of Iran, as well. Through pilgrimage, invocation, and supplication, those shrines prove to be a stage for holding religious rites festivals and mourning. This is why the article intends to recognize the position of such holy shrines in the process of making the urban identity and the lifestyle for their citizens.As to the cultural and social dimensions, they bring together different individuals and groups in one unanimous sphere inspired by some spiritual and religious feeling; and as an enduring symbol of culture and nonpareil ground for social activity, they strengthen the social, cultural and psychic security of the society. As to the physical dimension, they are located in the key locations of the structure of the cities and villages. The connections of the spheres of those shrines to the surroundings such as the web of passages, main roads and bypasses, mosques, shopping malls and the like are all of the most importance in the civil planning of the related residences. The relation between the Iranian-Islamic lifestyle and those holy shrines can be studied in various dimensions of pilgrimage and supplication, social intercourse, deeds and creeds, clothing and appearance, purchase and consumption, leisure time and entertainment, business, training the children and so on, each of which has its particular principles, rules, examples and instances.

In her research, the author has tried to predict the rate of general health according to the Islamic lifestyle and the perceived stress among the BA student of Psychology of Allamah Tabatabaii University of Tehran.

samples (96) were chosenfrom among BA students of Psychology; questionnaires of general health (GHQ-28), the Islamic lifestyle (ILST) and perceived stress (PSS) were used. Data have been analyzed according to the regression analysis.

the correlation among variables of general health and the Islamic lifestyle is 0.295, general health and the perceived stress is 0.723, the Islamic lifestyle andthe perceived stress is0.226, which both statistically are significant. In the regression analysis, the two variables of the Islamic lifestyle and the perceived stress separately could predict the subscales of depression and anxiety.

the Islamic lifestyle and the perceived stress can separately predict the subscales of the health of the students’ psyche. As a result, we can improve the psychical health through the enhancement of the Islamic lifestyle and easing of the students’ stress.

Since the level of development of countries is a function of the quality indexes of different groups, the stable and enduring development would be impossible if the participation of women, who comprise at least half of that of each country, were not taken into consideration. As human beings, women are the pivot and essential element of development for the ideal of which one cannot disregard their natural position and due roles and their differences from men. Nonetheless, the current status of women is far from their desired and due one underlined in the religious culture. One of the strategies to change this situation is to theorize the contribution of women in course of progress highlighting their capabilities in the field of macro-policy makings such as the Iranian-Islamic model of development; a model that, contrary to the Western ones, not only takes the material aspects, but also does the spiritual and all other aspects of the presence of Muslim women in the process of progress.
    In what follows, the author has tried to explain the position of female gender and women’s role in the compilation of the Iranian-Islamic model of progress thus paving the way for proposing sound criterion and indexes according to the religious and cultural infrastructure. Having collected various data from the libraries, the author has made use of quality and rational analysis method in order to explain those data.

In what follows, the author has examined the impressive factors on Kirmanshah youths in choosing the sound or unsound lifestyle in the framework of the Iranian-Islamic system of values and in the light of the jointly theoretical views of Giddens, Bourdieu, Riesman and David Chennai.The method of survey is used for the collection of data in the statistical population of the youths between 15 and 29, and those data are analyzed and described through statistical methods. Findings shows that if we consider the lifestyle within a spectrum of 10 scores from sound to unsound, most of the people fall under the sound half of the spectrum. The analysis demonstrates the role of the impressive factors on the changing of lifestyle such as variables of religiosity, economic capital, social capital, the reference group, age, and marital status. The result shows some harm in the youth lifestyle. It is theoretically suggested that we prevent those harm of lifestyle improving its sound aspects within the framework of the system of social values.

Having hope is one major element of the true religious lifestyle whose significance is reiterated in the religious resources and losing it is regarded as one of the gravest sin. Religious hope is an emotional motive and cognitive category accompanied by fear and eagerness to get the reachable future goals. It implies optimism, belief in the supernatural grounds and the like intensified by active effort, strong will, and endurance in the course of getting one’s goals. It is thus to be reckoned as one of the prerequisites of the Islamic lifestyle, an important element of education, and a must of religious promotion in the society. Furthermore, in our time as “the age of communication”, the most significant means of communication, development and religious promotion are “modern media” particularly the visual ones. It is hence necessary to find out what are the ways of better deals and of more encouraging presence of Islam in modern visual media.     In what presented here, the author has studied different aspects of ties between the hope-giving dimension of religion and TV as a medium. The method adopted here has a qualitative approach, as well as library references and semi-structured interviews with the experts of media; the contents are analyzed comparatively. The results demonstrate many problems in the course of proposed deals and the gap between the existing situation and the desired one. Clearing up those problems demands precise programing, creativity, re-engineering the schedule (conductor), employing the experts of media who are familiar with religious studies, indigenizing modern media, changing the outlook, producing a message from the content and so on.