پژوهشنامه سبک زندگی
پیاپی 13 (پاییز و زمستان 1400)

This research was conducted with the aim of examining profligacy as a behavioral component of lifestyle, using the method of qualitative content analysis and the technique of thematic analysis. Until now research on the subject of profligacy from the Qur’an’s viewpoint has been based on examining some Koranic verses and topic classification of them, and only has presented few facets of profligacy as a separate subject. However, the present research does a systematic and precise examination of the subject of profligacy, whose result is presentation of a coherent analysis of the concept of profligacy from the Koranic perspective. The first stage of the research was a precise study and survey of Koranic verses by using Exegeses Nur Software, through which categories related to the subject of profligacy were extracted and codified. A total of 49 categories related to profligacy were collected as initial data. Then, in the stage of reviewing themes (base themes), after some analysis and examination, 25 categories were obtained. In the next stage, 16 organizing themes (10 minor and 6 major organizing themes) were gained. In the last stage, through selection three categories were finally extracted as macro and principal axes of the ideological vices, social vices, and economic vices. Presentation of a transparent picture of the impact of profligate lifestyle can be referred to as one of the research results.

This article examines the organizational lifestyle with the approach of identifying the components of the spiritualist organization in the universities of North Khorasan. The research method was applied in terms of purpose and qualitative in terms of data type. The statistical population of the study was specialists and professors of educational sciences, management and theology who were selected by purposive sampling method based on theoretical saturation criteria. The results of the research findings with the Grand theory approach showed that the organizational lifestyle with the approach of identifying the components of the spiritualist organization in the university, in the individual dimension (including the components of ethical principles, beliefs, behavioral characteristics and personality of employees) , In the organizational dimension (including the components of organizational culture, job security, justice-oriented), in the managerial dimension (including the components of ethics, delegation), in the group dimension (including the components of the common goal, social ethics) and in the environmental dimension (including components of politics and economics). The centrality of spirituality in the university provides the basis for greater cohesion of employees and their effective response to the requirements of the organizational environment and the emergence of a healthy society.

Today, in view of spreading human connections, the necessity of acquaintance with a model of peaceful coexistence with dissenters is more palpable. After researching into Islamic sources, we realize that the behavioral model of peaceful coexistence with religious dissenters is predicated on disobeying them and refusing to accept their dominance, and not deeming them confidantes as well as on proscription of behaving like them, not attending their ceremonies, and refusing to preempt them in greeting. Warlike infidels with their hostility towards Muslims have generated an obstacle such that it is impossible to have a peaceful coexistence with them. Nonetheless, from the Islamic viewpoint, in confrontation with them moral principles must be observed. For instance, even while fighting them water must not be withheld from them, and their children and elderly must not be assaulted. The behavioral model for peaceful coexistence with religious dissenters is based on the latter’s apparent acceptance of Islam, conciliatory behavior towards them, and holding secrets from them. In this study, we have used the analytic-descriptive method and in collecting data we have benefited from library research methods.

A variety of models are used to explain phenomena and relations among them. A common instance of these models links different variables in the form of a mediation model: a mediator factor links two variables and provides an explanation of why and how they are connected. The present research question is to propose a systematic explanation of the relation between religion and health by using the mediation model. Based on this model, the factor of lifestyle mediates between religion and health, and religious teachings have an indirect impact on the conditions of health. In this view, religious lifestyle is a factor that predicts health and indicates a considered life revolving around religious teachings. It is on the basis of this commitment that it is expected that healthy and virtuous behaviors are shown by the pious, and that religious society and the pious are among the healthiest.   However, health, in the religious view, is not specific to bodily and psychological health, but a third type known as spiritual health comes up that is gained through unifying experiences and commitment to an ultimate meaning in life. Furthermore, an objective and moderate assessment of the relationship between religion and health involves taking some ifs and buts into consideration to which the last part of this writing has been allocated. It is noteworthy that this study has been conducted with the descriptive-analytic method.

Islamic lifestyle is family-oriented, and stability of love in conjugal relationship is an important principle in family’s stability. For this reason, the present study has been conducted using the correlational method with the aim of researching into the role of order in couples’ relationships in the stability of conjugal love. The research instrument is a combination of Sternberg’s Triangular Love Scale (1989), and researcher-made questionnaire measuring order in couples’ relationships. The statistical population includes all married women and men in the city of Tehran, of which 384 individuals were selected based on Cochran formula and through multistage cluster sampling. The SPSS 26 Software was used to analyze the data. The results of multivariable regression showed that 59% of all the alterations in the stability of conjugal love are predicted by three out of four components of micro order, namely, congeniality, being likeminded, and being in step with one another. The component ‘having the same fortune’ has not had a role in predicting alterations in love. Therefore, to mitigate family problems, including divorce and infidelity, policy and plan makers and family counselors, can, in presenting their educational and medical plans, lay the ground for the stability of conjugal love through focusing on increasing couples’ being likeminded, being in step with one another, and congeniality, thereby helping the stability and excellence of family through increasing intimacy, libido, and commitment in the husband and wife relationship.

The name “the All-beneficent” in the universe’s arrangement is placed after the noble name Allah, and, through its manifestation and flow, generates every other name. Accordingly, beneficence and amnesty flow through the warp and woof of the universe. God both forgives and recommends human beings that they do so. In religious and psychological literature, there has been considerable discussion about amnesty (afw in Koranic terms), or forgiveness (in psychological terms). In this study which is conducted with the analytic and descriptive methods, first we examine the name-based worldview, the universe’s arrangements, and manifestation of the noble Name in the universe and human life. Then, Koranic and psychological perspectives on the subject are studied. The challenging problems are the boundaries of amnesty from the Qur’an’s perspective, and similarities and differences between the psychological and Koranic points of view on amnesty.