رمضانعلی حسنی

The realities of social life show that the conditions for forming a permanent joint life are not always provided for all people. In addition, despite having a permanent wife, a man may not be able to satisfactorily satisfy his sexual needs due to some obstacles. Another issue is the existence of women who have not been able to satisfy their sexual needs through permanent marriage due to divorce, the death of their husbands, or the absence of a permanent marriage. Islamic jurisprudence system has suggested temporary marriage as the best alternative to solve such problems. Some of the opponents of temporary marriage consider it to be synonymous with adultery and incompatible with the dignity of a woman, and therefore have preferred free relationships based on the love of a man and a woman (white marriage) over temporary marriage. In the current research, relying on legal and psychological issues, we have shown that, firstly, temporary marriage has a completely different identity from adultery, and secondly, due to the existence of many wisdoms, it is superior to free relationships between men and women (friendship and friendship between boys and girls). The method of this research was descriptive-analytical and data collection was done by library method.

Religious nurture methods are two important parts of the structure of any educational school. Islam, as the last and most comprehensive religion, contains the collection of knowledge and teachings necessary to form a complete and comprehensive school of nurture. However, its scientific structure has not yet been completed as it should be. Some of the opponents of Islam claim that the main and only method of Islamic nurture is to frighten and lure people from childhood, citing one of the Qur'anic methods of nurture, i.e. the method of warning and tidings. Therefore, a kind of animal psychology has been used that ignores the freedom and dignity of the human personality. In the present article, by reviewing Islamic nurture methods in relation to children and teenagers, we have explained briefly the strategies recommended by religious leaders for three consecutive periods of seven years. The research method in this study is descriptive-analytical and the method of collecting information is library type.

The mosque, as a place of worship for Muslims, is one of the most important Islamic institutions. The mosque has always been an important spiritual, political and social base of the Muslim community during the time of the Prophet (PBUH) and several decades after his death. The temporal and spatial distance of the mosque from its original origin has gradually changed its identity and function, so that today mosques have often taken the form of a stereotype of ritual religiosity. Hence, some anti-Islamists and opponents of religion, by pointing out some of the disadvantages and weaknesses of the current mosques, are trying to instill the necessity of this important religious institution. In this article, with the historical, philosophical, psychological and sociological analysis of the mosque institution, its most important strengths and outstanding and unique features are explained. In addition, some disorders, causes and ways to get out of them have been mentioned. The research method in the present study is descriptive-analytical and data collection has been done by library method.

Freedom has always been one of the needs and aspirations of human beings; On the other hand, a healthy and normal human life is not possible without being social, without absolute freedom being restricted by law. However, one of the skeptics of the opposition against Islam and other divine religions is that religion limits human desires and instincts. In this research, with a descriptive-analytical method and a brief explanation of the origin and position of the Islamic sharia in the social system, some of the wisdoms of Islamic jurisprudential and moral rules, including the protection of interests along with the flourishing of human nature have been explained. These aspects of wisdom include the protection of human interests, the flourishing of nature, and the preparation and consideration of human beings for their higher needs.

Nowadays, economic development and material well-being are important issues in human societies. The advanced developmental situation and higher position of western countries are undeniable. However, Islamic countries also face many problems and obstacles in this way. Somebody, consider the economic development of western countries as a result of materialism and the backwardness of some Islamic countries as a consequence of Islamic theology. This view considers Islam to be a religion with afterlife beliefs, without any regard to economic growth and development. They believe that Islam opposes the lofty aspirations that are necessary tools for economic development and it emphasizes more on the afterlife. In the present article, via briefly explaining the Islamic view of the three issues of afterlife beliefs, lofty aspirations and fatefulness, we have answered the mentioned misleading. The research method is descriptive and analytical.

Women's covering is regarded as one of jurisprudential and ethical issues in Islam. The Islamic feminine covering possesses various cognitive, motivational, emotional and behavioral dimensions. Admittedly, one of the factors that has an impact on the social form and structure is women's covering. Analyses that are against hijab insist on introducing hijab and Islamic covering as the result and effect of power structure within conventional patriarchal societies, representing its abandonment as the most important path to women's freedom, dignity and standing up for their social rights. Through providing cognitive, psychological and sociological explanations, the present article proves that women's covering does not have a direct relationship with power structure in conventional societies although it has two-way connections with social structure, but rather it has more solid and deeply ingrained roots in shaping the identity of the individual and society.

The present paper tries to identify the relationship between Islamic optimism, Seligman's learned optimism and mental security. The research uses correlation method. 300 seminary and non-seminary students were selected from Human Sciences Institute of Higher Education in Al-Mustafa International University through random sampling. They answered Noori's Islamic optimism questionnaire, Seligman's optimism-pessimism questionnaire, and Maslow' security- insecurity questionnaire. The results show that there is a significant positive relationship between these three variables. According to demographical variables, the level of both optimism and mental security has significant difference. There is a higher rate of optimism and mental security among men than among women, non-seminary students than among seminary students and among married students than among single students. The first group in the four age groups, i.e., 20-25, 26-30, 31-35, 36-40, has lower degree of optimism and mental security than the rest.