فصلنامه اسلام و مطالعات اجتماعی
سال ششم شماره 4 (پیاپی 24، بهار 1398)

Lifestyle represents a way of life influenced by the beliefs, values, and attitudes of man to the cosmos, and reflects the tendencies, interests, behaviors, beliefs, and values of individuals. Since belief in Mahdiship is one of the most important Islamic teachings and the objective embodiment of Islam and all the capacities of Islam are fully demonstrated in it, it can provide models in theoretical and practical bases and explanation of the quality and the model of Islamic lifestyle. The most important of these models are 1. Presenting a model of a peaceful lifestyle with followers of other religions through the belief in the promised Savior and relying on the common inter-religions; 2. Presenting a model of a peaceful lifestyle with followers of Islamic branches on the basis of the belief in Islamic Mahdiship for the existence of Proof of God on earth; 3. Presenting a pattern of Shi'ite lifestyle with each other, centered on the belief in Imamate and Expectation.
Using a descriptive-analytical method and adopting the rational and scriptural approach, this research has been carried out, with the purpose of demonstrating the role of the thought of Mahdiship in providing a model for Islamic lifestyle of the society of the era of Expectation. The data collection method is librarious. Explaining a modeling role for Mahdiship is among the innovations of this research. This role is in providing a lifestyle and drawing the objective and apparent representations of the models in the lifestyle.

first, the outer world exists independently of us, and secondly, knowledge of this world, as it is, is possible. Roy Bhaskar, who is the most prominent thinker of this approach, appreciates a great contribution for ontology in his theorizing. His first question is how the world should be so that our knowledge of it becomes possible? The answer to this question depicts a layered ontology in front of the eyes, which includes three levels of empirical, actual, and real. In addition to his view of the existence of necessity and causal mechanisms, as well as introducing the concept of the unclean in his dialectical theory, this ontology reveals similarities between his ontology and the ontology of Mulla Sadra based on the originality of existence, and this question arises in the mind as to which differences exist between these two ontologies.
Utilizing a descriptive-analytic method, this paper draws a comparison between the ontology of these two thinkers and shows that although Bhaskar, in his layered ontology, has been exceeded perceptible things by his belief in the existence of necessities and causal mechanisms, his ontology is in the material layer in the system of Sadraian thought. And he does not believe in an immaterial thing, and although it is close in meaning, the notion of unseen is different in the ontology of each of these two thinkers.

For more than a couple of centuries, Western civilization has gradually turned itself into a global and epidemic civilization and has taken the culture of all human beings of the east and west of the world towards unity and harmony. The Islamic Revolution was a promising sign of the opportunity to withdraw from the cultural and civilizational domination of the West and revealed the emergence of modern civilization and other historical openness. Exiting the status quo and moving towards a new Islamic civilization needs to determine the position against the existing Western civilization.
Using a critical analytical method, the present paper, seeks to answer the question "What is the pattern of exposure of the Islamic Republic against Western civilization?" This paper addresses this question with a critical-analytical method and with a librarious-documentary approach. Patterns recommended in the Islamic world for dealing with Western civilization are summarized in at least four patterns of "total rejection", "total acceptance", "selection" and "capture". According to the author, capture is only the genuine pattern of facing the Islamic Republic, but the Islamic world against Western civilization.

With the growth of the theory of the economic system of the market and its efforts to globalize, many concerns have been raised in the social, cultural and religious areas of societies. The main question of the article is what are the potentialities of religion in contemporary marketized society? In other words, how differently religion is regulated and applied, in a neoliberal social context which means the domination of logic and the market economy over all the social realms.
In this paper which is descriptive-analytic, based on the characteristics of the subject, the documentary method has been used to study the effects of neoliberalism on the religious realm and the reactions of religion to the influx of market forces. The results show how the relationship between religion and state changes in the economic and social system based on free-market logic, and religion may change based on market adjustments. At the global level, some of the possibilities for the relationship between religion and neoliberalism are as follows: the reformation of religion through consumerism, the expression of new or neglected religious activists, conservatism or traditionalization of religion (rather than its degradation), the weakening of the critical role of religion specially in terms of providing moral criticism, the commodification of man and the depletion of society from natural and human values. In Iran, we have seen the combination of economic neoliberalism and political conservatism since the post-war era. The reduction of social phenomena to a specific pattern of the economy (the abandonment of the social affair) and the defense of the market economy in a religious context-which has been accompanied by an abuse of religion and a monopolistic and exclusive use of economics - has created a new bourgeoisie in our society.

"Social control" and "social supervision" are the necessity for every society to maintain community cohesion and protect social norms. They are also accepted and emphasized in the religious teachings as "enjoining what is right" and "forbidding evil", and in Islamic jurisprudence, they have been accepted by many scholars as a collective duty. Nevertheless, many scholars have tried to introduce some of the stages of these two duties as a public obligation and make the public obligated to do them.
This article, without entering into the jurisprudential evidence, tries to examine the social consequences of their becoming public in the following three titles, by looking at the historical evidence and experiences of the implementation of these two obligations:1. the prevalence of superficiality and populism; 2. disorder and disruption in the system 3. the limitation to the impact circle.

This research seeks to identify the views of intellectuals (professors, advisers, managers, and students) of the seminary on the factors affecting the realization of Islamic lifestyle in the family. For theoretical foundations of the research, the point of view of sociologists and psychologists as well as some Islamic thinkers about Islamic lifestyle was reflected. The method of research was a survey and its statistical population was intellectuals of seminaries throughout Iran. The questionnaire was sent to the sample population via e-mail. Finally, the collected data were analyzed descriptively and inferentially statistics using SPSS software.
The findings show that the family is the most effective factor in living the Islamic lifestyle, and other elements such as the clergy, mosques and religious centers, books and publications, social institutions, new communication tools, artists, athletes, radio and TV, and educational institutions are ranked next.
Therefore, in educational and cultural planning, more attention should be paid to families, the clergy, mosques, and religious centers respectively as the most effective factors influencing the realization of the lifestyle.

Now that the Islamic Azad University has focused its future vision on "governance of morality and spirituality", "monitoring the protecting the university from social harm" and "preserving civilizational and cultural capital", the need to take practical steps in line with the goals mentioned above, with a focus on monitoring the academic environment, is scientifically and reasonably doubled.
The purpose of this study was to study the status of religiosity among Islamic Azad University students, focusing on male and female students of the Islamic Azad University of Poldokhtar Center. The results of this study provide valuable guidance for top-level provincial and national administrators as well as university cultural and social managers to identify the status quo and use the appropriate tools to achieve the appropriate cultural goals according to the horizons of the university's vision and macro policies, and so it is valuable.
In addition to this research, the resilience of students was measured and its relationship with religiosity was determined. This research uses a questionnaire to collect data and T-Student and Pearson statistical methods have been used to analyze them.The results show that the students of the Islamic Azad University of Poldokhtar have a favorable state regarding religiosity and resilience, and there is a positive and significant relationship between these two variables.