نشریه مطالعات اسلام و روان شناسی
پیاپی 16 (بهار و تابستان 1394)

o investigate the Ahl al-Bayt's ways for institutionalization of Islamic life style; thus, the study introductorily mentions the possibility of life style change, its being gradual, and the factors of stylization. The main study question was what ways for institutionalization of Islamic life style can be deduced from the Ahl al-Bayt's Hadiths and behaviors. The study was applied the methodology of rational analysis. The findings were the eight main solutions of cultural change from the Ahl al-Bayt's view: 1. To change the attitude; 2. To emphasize the applied, evidential, objective, and slight educations; 3. Self-scrutiny and to strengthen the character; 4. To recognize the prophets and divine authoritie's life style as a model; 5. To modify the managers, cultural decision-makers, and social influential people's behaviors; 6. To distribute the cultural, economic, and believable (like Tavalli and Tabarri) honor; 7. To pay special attention to the justice and systematic discipline and not to be satisfied with the personal justice and piety; 8. To enforce the laws against the offenders and outlaws.

The objective of the research was to discover the Ahl al-Bayt's life style in leisure time and to identify some applied solutions for people and managers in Islamic society. The main question was what style for spending leisure time can be discovered from the Ahl al-Bayt's Hadiths and what persuasions and constraints they can present. To answer that question, the methodology of rational analysis was employed. Some research findings are: Islam considers leisure time (except vain time) as an inherent and instinctive need or desire or as a necessity of social environment and accepts it in its normative system framework. Ahl al-Bayt present lots of persuasion and constraint criteria which result in an appropriate and normative Islamic leisure time model. Some of those criteria are such as denial of moral corruptions, adaption with inherent requirements, convergence with finding spiritual perfection, production of positive effects and functions, having rational purpose, being rational controlled, incompatibility with vain meetings, abstain from indolence, observation of moderation and avoidance from excesses, abstain from escaping reality, preferring spiritual joys rather than physical joys.

This study was conducted to reach the purpose of the investigation into the Prophet Muhammad's way in the mental management of Islamic society and the answer to the question of how governments manage their nation's wills and spirits in order to contribute to be protected from their enemie's effects. Thus, historical research method and theoretical analysis of the Prophet Muhammad's authority were applied. The study findings showed that the Prophet Muhammad without leaving of Islamic moral way and via the various ways, always kept Islamic society safe from enemies in happy and ready conditions. Some of those ways include paying attention to the psychological characteristics of people; dealing with people directly and emotionally; increasing the people's knowledge; encouraging people to participate in political, social, and martial affairs; using reference group's capabilities; mental reconstruction of society after crises; reviving and keeping the society's value system and faiths; and protecting Muslims from unfaithful people. Therefore, the Prophet Muhammad turned his society into a power that could have the most effect on the zone without increasing the society's physical sources.

The objective of this research was to respond to the question: what solutions have Ahl al-Bayt offered parents and education teachers for the children's Islamic education? So, the Ahl al-Bayt's Hadiths and behaviors were searched, classified, described, and analyzed theoretically. The solutions were divided into the three main groups of cognitive, emotional, and behavioral. The family plays a role in each group as an interactive system. There are some issues in the cognitive group including a) knowledge of God; b) faith in God, c) piety; d) trust in God; e) satisfaction of divine destinies; and f) convergence of sayings and behaviors with divine orders. There are some topics in the emotional group including a) love; b) creation of emotional relationship; c) expression of positive emotions; d) growth of responsibility; e) development of positive thinking; f) growth of tolerability; g) being source of happiness; and h) increase in searching virtue. There are some issues in the behavioral group including a) handsomeness; b) mutual respect; c) forgiveness; d) presentation of gift; e) creation of dignified relationship; f) humble behavior; g) thanksgiving; and h) contentment.

The main principles of forming the social identity and the distinctions of a society are beliefs (worldview), values (ideology), and life style (the system of behavioral preferences). The aim of the study was wife restraint pattern from the Ahl al-Bayt's view as one of the most important aspects of life style. This study is a qualitative research and employed a descriptive-analytical methodology. The study results showed that there are some points in the Ahl al-Bayt's wife restraint style: 1. Coordination with the purposes of human being's creation; 2. Physical and spiritual growth; 3. Comprehensiveness of life aspects; 4. Behaving in accordance with the individual's capabilities; 5. Psychological differences between men and women; 6. The individual's physical and spiritual needs; 7. Obligation to observe morality and rights in family; 8. Sexual and emotional needs; 9. Fun, happiness, and Halal pleasure; 10. Frequent recommendations on tolerating, forgiving, helping, being eloquent, saving, being confidant, being polite, and so on.

The aim of the study was to elicit the principles of parenting (the rules and general statements that guide the parents and teachers) in the Ahl al-Bayt's life style. In order to answer the question of whether Ahl al-Bayt offer some general statements and rules about parenting or not, the study employed a theoretical analysis of the Ahl al-Bayt's Hadiths and behaviors. The findings consist of some principles including preparation (because education is complicated and continuous, in each stage of education, prerequisites of the next stage should be prepared), prevention (it should be paid attention to the possible damages in education process and the way of avoiding it), respect (every action that causes to damage the children's respect is not good), quantization (education program should be planned and performed gradually and in accordance with age and gender requirements), paying attention to the ability and capability of someone who is being educated (education programs should be in conformity with the children's growth stages), and no force on children (parents should give freedom to their children to do whatever they want before the age at which they can distinguish between good and bad).

This research was conducted with the aim of investigating the Imam Sajad's style in religious education and to respond to this question: how is religious education offered by Imam Sajad strategically explained? Therefore, the Imam Sajad's sayings (Sahifeh Sajadieh and the Treatise on Rights) were analyzed theoretically. Some research findings included a) in every situation, religious education should be based on that situation (ignorance, suffocation and people's hopelessness, leader's corruption, Imam's seclusion); b) the content should be offered in accordance with society's need (Imam considered some issues like justice, hereafter, grave, people's rights, the rights of environment, Fiqh, home and family, profound moral and spiritual subjects, and enjoining good and forbidding wrong); c) regarding educational way, all ways should be used (education of manpower among poor people, chants and prayers, planned behavioral educations, and education by means of spoken, emotional, and natural language).

The objective of this research was to discover the position of satire as a behavioral style in the Ahl al-Bayt's life style and the question was what rules and functions the satire has. The research used a theoretical analysis of the Ahl al-Bayt's Hadiths about the satire and their satirical behaviors. The results showed that a) they paid attention to the satire; b) the general rules of satire in the Ahl al-Bayt's life style are discourse of truth, discourse of justice, no excess and negligence, no scorn and disrespect, etc.; c) the functions of satire are the correction of audience's understanding of religious culture, education of humans in terms of insight and behavior, induction of positive morality, growth of moral virtues, creation of interpersonal relationship consistently and effectively, and closeness of hearts).