In a theoretical and content-based analysis of the works of the fourteenth Dalai Lama, the spiritual head of Tibetan Buddhists, this paper seeks to investigate and criticize lifestyle from the Perspective of Dalai Lama. Emphasizing on a number of the basic principles of lifestyle, Dalai Lama regards that achieving joy is the goal of life and that all activities and plans should be organized in line with this goal. He holds that feeling of sympathy towards others on the basis of general kindness prepares the ground for tranquility and cheerful life. Exercising the noble eightfold path, daily meditation, self- knowledge, and vegetarianism are among his teachings on lifestyle. These teachings are derived from Buddhism. The fundamental shortcoming in his teachings on lifestyle is that they are drawn from secular morality and stand aloof from metaphysical principles and goals. The research results show that, although his recommendations in respect to some habits bear similarities to Islamic teachings, Dalai Lama's teachings are not genuinely based on divine revelation and therefore, they are far from being reliable.

The statement of the second step is the road map for the Islamic revolution to enter the second stage of self-development, socialization and civilization. The Islamic revolution has entered the world arena in order to spread the pure Muhammadan culture and implement divine decrees. Its main goal is to manifest God's light in the society. To realize this true goal, there is no other way than to return to the source of guidance, which is the Qur'an. In this regard, the great leader of the Islamic Revolution has emphasized humanity, prudence, and preserving the greatness of the Holy Qur'an, and he has set the guiding principles of this wise book as a target in his speeches and writings. The statement of the second step, which was issued by His Holiness, includes the Quranic principles and lifestyle as a plan and road map within the framework of Islamic principles and values.
The current research has been written in order to prove the explanation of the Quranic lifestyle "Step Two Statement" and all the seven headings are strategic and rooted in the guidance goals of the Holy Quran. The seven principles of science and research, spirituality and ethics, economy, justice and the fight against corruption, independence and freedom, national honor, foreign relations, demarcation with the enemy and lifestyle, with investigations carried out with Quranic foundations, with authenticity and guarantee. Safe implementation is considered as the second step to climb to the heights of honor and perfection of the nation of Iran, world.

Urinary Incontinence (UI) is a significant reason for the decline in women's quality of life. The unexpected occurrence of UI and its high costs around the world are evident. Numerous methods are used for the management of UI; however, there is no worldwide agreement on any of these methods. Traditional medicines are a source of human medical experiences and this study is a review on the books of the most famous Persian medicine (PM) physician, Avicenna, to find about his approach to UI. Keywords such as: "female urinary incontinence", "lifestyle", and “nutrition” were selected. As a library research, Avicenna’s (980- 1037 AD) "the Canon of Medicine" (Al-Qanun Fi al-Tibb), was reviewed and coded. Some other PM famous books like "the Great Continens" (Al-Hawi fi Al-Tibb) of Rhazes (865- 925 AD) and "The Comprehensive Book on Medicine" (Al-Shamil fi Al-Sana'a Al-Tibbiya) of Ibn al-Nafis al-Qarshi (1213- 1288 AD) were used as a help to interpret the codes just in case it was required. Modern literature was searched with the same keywords at electronic databases such as Google Scholar, PubMed, and Magiran. Finally, the results were compared. Recent studies care on conservative and lifestyle management in the treatment of UI. In PM, principles of lifestyle management (Setteh-e-zarurieh) is one of the main characteristics of prevention and treatment with six essential principles including weather, eating and drinking, sleep and wakefulness, movement and rest, evacuation and retention, and psychological and mental reactions. In healthy people, these six axes are designed by temperament and personal characteristics. In this manuscript, we discussed five mentioned subtypes. These managements are appropriate for designing various pieces of clinical trials to survey their effects on female UI.

This article examines and analyzes the reasons why the lifestyle of the Household of the Prophet(‘a) has not been put into practice in Iran. Meanwhile, the political and social backgrounds of this situation are also considered. The necessity of this study is the prevalence of the mentioned situation in Iran despite strong belief in the principles the lifestyle of the Household of the Prophet(‘a). The effects of a tyrannical government on the lifestyle of the people in conflict with the lifestyle which the Household of the Prophet(‘a) propagated have been examined in this paper. These divergences in the private sector include: boredom, stagnation, following others in society, aggression and violence. In the area of mind-set these ill effects include: a simplistic outlook, fatalism, and Sufism. The ill effects on people’s inclinations include: a lack of love and friendship, hopelessness, humiliation, and feelings of inferiority. The social and cultural ill effects include: the society becoming oriented towards individual self-interest, a lack of goals and social objectives, a growth of criminal offenses, a lack of social responsibility, and hypocrisy. The ill effects on economics include: financial corruption and laxity at work. As a result, it is clear that some principles of the lifestyle of the Household of the Prophet(‘a) are in contrast with the effects of a tyrannical system of government in the private, political, social, and cultural sectors. Studies have shown that this type of government prevents putting into practice the lifestyle of the Household of the Prophet(‘a). Even if people are aware of the various aspects of this lifestyle, the social political environment prevents this lifestyle from being implemented. It seems the autocratic rule which previously existed in Iran caused the people to choose more of an individualistic lifestyle rather than the lifestyle of the Household of the Prophet(‘a) which is a social and collective model. This has caused most people to be in pursuit of fulfilling their own personal, private needs and interests. An unconcern for the law and a lack of social consciousness are outgrowths of this lifestyle. Of course many examples of a collectivist way of living exist in Iran such as: generosity and purity, leaving an endowment and charitable deeds, social movements, cooperation in rural areas, traditional communication networks, and patriotic poems and songs which show an awareness of a common destiny, nationality, and identity. Therefore, the mentality of an individualistic way of thinking cannot be generalized for all periods of time and all Iranians. And, since this mentality is not inherent in Iranians, attention should be mostly focused on the appearance of this psyche in the political and social fields.

Epidemic and contagious diseases have been common in human societies for a long time and have persistently caused problems. Ancient Iranians were familiar with contagious diseases and prevented their spread with preventive measures. The preventive approach after Islam in Persian medicine has been emphasized by Iranian Muslim scholars and they have written many treatises on this topic. Nasihat-Nama Suleimani by Hakim Shah-Mohammad Ibn Haji Qazvini (15th century A.D) is a short, but valuable work written to maintain health during epidemics. The current research is a review study with a library method, which introduces the book Nasihat-Nama Suleimani and its author, Hakim Shah-Mohammad Ibn Haji Qazvini, and explains the preventive measures mentioned in the work. Hakim Shah-Mohammad Ibn Haji Qazvini was one of the Sunni Iranian scholars who lived in Iran in the Safavid era, and then migrated to Istanbul at the invitation of Ottoman Sultan Bayezid II. In the 15th century, the Ottoman Empire faced epidemics such as plague and other infections. The author wrote the valuable work "Nasihat-Nama Suleimani" on lifestyle management (Hifz al-Sihha) in Persian language in 1522 during epidemics, and dedicated it to Ottoman Sultan Suleiman the Magnificent (1520-1566 AD). The author describes preventive measures during epidemics based on the six essential principles of lifestyle in Persian Medicine. Today, with the emergence of the COVID-19 epidemic and the role of compliance with health guidelines, the importance of health and prevention has become more and more clear to everyone, while Persian medical scholars had good knowledge and awareness of the field of health and public health since the most ancient times and considered prevention before treatment and paid attention to health protection measures.

Disaster-related stressful life events affect socio-psychological society’s functions and cause cognitive dissonance in different dimensions and life changes. Due to the impact of management and strategies for dealing with these consequences in different dimensions and environments and survivors' lives, the present study investigates the role of physical-environmental characteristics of supportive housing in dissonance reduction and traumatic experiences processes of vulnerable female-Headed Households after the 2003 Bam earthquake and homelessness. Over 15 years after living in the complex, despite the ownership, functional-physical, social, and economic problems, the resident’s tendency to live in this place, satisfaction with the conditions of the complex, and place attachment among families are extremely high. The nature of research is exploratory. Due to the nature of the research, the long time since the earthquake, and the purpose of the study to obtain the long-term effects of the disaster and the settlement type, in the process of research conducting, research-narrative and ethnographic approaches with participatory observation and living with eight families between 2016 and 2016 2018 was used to examine the experiences of homelessness from earthquake to residence in the complex; perceived individual and collective meanings; significant life events and spatial behaviors. The sampling method was purposive and voluntary. To enhancing the confidence, reliability and validity of the research qualitative findings, informal interviews with other residents during walking through the complex, interviews with community-based social workers and women's advocacy organizations were used as a way to enrich the traditional ethnographic method. Data were categorized and organized by content analysis method. Based on the findings, the experience of disasters and pre-settlement problems, necessitates living adaption in the complex, deciding to change attitudes toward life issues, livelihoods, individual and behavioral functions such as social isolation aimed at continuing to live in this complex eventually resulted lifestyle changes. Reasons for the necessity of compliance adaption and early decisions by women to live in supportive housing include lack of housing options, family and children care rationality, inadequate living conditions in emergency and temporary camps, lack of ownership, loss of family head, homelessness, repeated relocation, widespread destruction and disturbance in strength, privacy and security concepts. Changing the mentality of this community from concepts such as relationships and neighborhoods, living environment, mental security, territory and privacy, personal reclusion, psycho-spatial ownership, created the need for a safe and stable shelter to improve one's self-esteem and to respond to built motivations. Responsive and consistent physical-environmental characteristics with the aforementioned motivations, including financial and spiritual support; attention to privacy and territories in spatial layout and housing; revival of extended family life style; external homogeneity of units(justice); reassurrance and Mental security; Optimal lighting and landscaping; Welfare equipment and facilities; quality of life Improvement; Interaction with the green environment; Familiarity with architectural elements; Native compatibility; child-friendly places and climatic comfort. Due to the vital role of post-disaster supportive housing for vulnerable people, paying attention to the impacts and consequences of design and planning principles on lifestyle, user community needs, worldview, culture and custom of the disaster community is necessary.

Lifestyle has played an important role of the literature of the humanities of the West, especially in recent centuries. However, there is a little history of the introduction of this concept of its new perception in the literature of Islamic studies. In fact, the prevalence of lifestyle has been more with the suffix "Islamic'' in Islamic countries, including Iran. Thus, "Islamic lifestyle" is a conceptual structure in which all three words "style", "life" and "Islamic" should be considered. The Islamic term "lifestyle" refers to the essential distinction of this type of lifestyle, from rival or similar styles. Thus, the Islamic lifestyle logically has special reflections in the realm of communication, especially in the realm of human interactions of fellow human beings. This study arises the question based on this distinction that what are the principles of the interaction with "people" in the Islamic lifestyle and its cognitive origin from the perspective of the Holy Quran? The result of study was done using the descriptive and interpretive methods that the Islamic lifestyle based on visual dimension it is the idea of sharing in creation, man has innate dignity and the natural differences between men and women and in the dimension of action it is based on principles such as the rule of law, governorship, trustiness, collectivism, the priority of morality over rights and like them.

Various factors are engaged in broadening the culture and structures related to individualism, humanism and egoism which have provided humans with a uniform lifestyle leaving the religious in confrontation with their environs. In order to get out of this situation, the principles of a religious life must be read out and structured as ignoring any principle may have considerable qualitative and quantitative results. Considering the distinction between the sociological study and the religious dialogue about lifestyle, this paper, through a normative view deals with three principles: 1. Contentment, 2. Avoiding a Dissipating way of life, 3. Believing in the boundaries between right and wrong. As a result this article deconstructs the subject of ‘lifestyle’ and proves that without the above mentioned principles it is impossible to direct constructions based on the principles and to reform people’s mentality and education so as to establish a religious lifestyle.

Mystical lifestyle consists of principles and bases that can be mentioned as its distinguishing features from other lifestyles, so one way to understand mystical life is to explain these principles and present them in a systematic structure. According to this, in the present article, the subject of discussion is the extraction of mystical life's principles by reflecting on Ibn Arabi's thought in a descriptive and analytical manner, which constructs the components of a mystic's lifestyle that has achieved the status of assuming the Divine character by going through the process of progression in the path and offers a model of living in terms of vision and also practicality that sets it apart from other lifestyles. These principles were referred to as "worship and freedom", "wisdom", "noble character traits", and "non-conflict", which are arranged together and form a systematic structure. While discussing these principles, the ontological and anthropological foundations that explained them were also discussed.

Islamic lifestyle is a set of observable and expressive behaviors that, in theory, are the effects of Islamic beliefs and values in both individual and social dimensions of human life. A fundamental component of Islamic lifestyle is how one spends one’s life and manages one’s time. Time management is a set of skills in organizing, controlling and optimally using one’s time. The aim of the present study is to identify principles of time management in the Islamic lifestyle. In terms of its aim, this is a basic research, and has been conducted with the descriptive and analytic methods. The method of data analysis has been qualitative and inductive. Statistical population includes Koranic verses and Bihar al-Anwar’s hadiths which have been sampled purposively and in relation to the research questions. Research findings indicate that time management in the Islamic lifestyle includes four important principles: setting a goal, prioritizing, planning, and supervising. Thus, in the Islamic lifestyle application of those principles leads to a better usage of the opportunity for life and ensures human beings’ eternal happiness.