پژوهشنامه سبک زندگی
پیاپی 17 (پاییز و زمستان 1402)

The present study examines the role of social support for the elderly in enhancing the quality of their lives. The research method was document analysis and the data were collected through looking at library documents, articles, dissertations, online data bases, indexes and scientific software, searched by relevant keywords. The findings showed that there is a lack of coherent research in the field, especially when it comes to building a model with a religious approach in Iran. From a religious perspective, social support for the elderly has four aspects: communicative, emotional, instrumental and spiritual. Communicative support includes learning from the elderly’s experience, keeping ties and having cordial conversations with them, being considerate of the weakness of their bodies, and treating them with patience and poise. Emotional support includes cherishing and revering them, saying appropriate words to them, doing good deeds for them, and being kind and grateful to them. Instrumental support includes financial support from relatives and government, nafaqa, and giving gifts to the elderly. Spiritual support includes having blessings, livelihood and benisons delivered to them, and sympathizing with them. Given the emphasis placed by the Islamic culture on providing special support for vulnerable groups such as the elderly, it is expected that all-round official and unofficial social support is provided with attention to the elderly’s special needs and through asking their views.

According to most social theorists, studies of youths’ lifestyle, especially university students’, remain incomplete without taking account of their approach to sexual matters. Thus, the main question of the research is: to what extent sexual perversions are present in university students’ lifestyle, and how are they explained? Using a survey conducted with the balanced sampling, this study has looked at Iranian university students. The research findings show that in the recent decade there has been an increasing tendency towards sexual perversions among university students, and the students’ most important reasons for getting into relationships beyond jurisprudential boundaries are a lack of belief in and not caring about jurisprudentially approved marriage agreements. Ignorance is the second factor. Nevertheless, it should be noted that the factor of age does not have a significant impact on involvement in sexual relationships beyond the boundaries of Islamic jurisprudence and social customs, and university students in all degrees are alike on that account. However, there is a significant connection between the variables of students’ gender, economic situation and place of living, and students’ out-of-bounds sexual relationships.

In Imamate jurisprudence, temporary marriage is a jurisprudentially legitimate agreement with its expediencies, benefits, terms and conditions, and consequences, including the fact that the male party is not required to meet the financial and emotional needs of the female party. A lack of codified explanation of the limits on permissibility of temporary marriage has led to the possibility for playing upon the agreement’s absolute jurisprudential legitimacy, which in turn has engendered some negative publicity. It is why various Islamic and non-Islamic countries and organizations such as the Organization of Islamic Culture and Communication has called for determination of the boundaries of temporary marriage. Using the analytic-descriptive method, this study tries to examine the possibility of providing criteria for giving or refusing to give permission for temporary marriage based on the indicators of Islamic lifestyle; and through collecting data with the documentary research method, it has delineated the areas where, and the criteria according to which, temporary marriage is in or out of line with Islamic lifestyle. The findings show that temporary marriage cannot be given an unlimited permission, but can be codified in accordance with indicators of Islamic lifestyle, and in cases where the indicators do not allow temporary marriage, there needs to be restrictions on the permission. As a result, given the terms and conditions, criteria, and variation of the permissibility of temporary marriage, the laws and consequently the culture of Islamic society ought to be modified to get the function of temporary marriage fulfilled.

Several factors, including lifestyle, can contribute to sexual boredom. This applied study, which is a survey descriptive research conducted with the causal-comparative method, seeks to compare Islamic lifestyle in individuals with and without sexual boredom. The statistical population consists of all the individuals inhabiting the city of Shiraz, Iran, fifty of whom were selected through availability sampling (25 individuals suffering from the disorder and 25 normal individuals), and responded to the Kaviani Islamic Lifestyle Questionnaire. Data analysis on descriptive and inferential levels (Independent Samples t Test) was conducted using SPSS Version 26. The research findings indicate that Islamic lifestyle average in individuals with sexual boredom is lower than normal individuals. The total lifestyle score and the scores of all of its components, except for the moral component, is significantly different between individuals with and without the disorder. Therefore, Islamic lifestyle can be regarded as having a negative impact on sexual boredom.

Scientific findings on the Islamic knowledge lessons at Iranian universities indicate the fact that, in spite of some success in reaching their aims, there are criticisms of their content and the way they are presented. According to some studies, doing those lessons has failed to reinforce students’ moral behavior, to answer their need for religious identification and behavioral needs, and to have them acquire practical ways of living a religious life, whereas the incorporation of the lessons into general lessons had aimed at influencing students in cognitive, psychological-emotional and behavioral areas. Lifestyle knowledge is an interdisciplinary field with different psychological, sociological and religious approaches. This knowledge, given its unique features, can play an unparalleled role in making the Islamic knowledge lessons cohesive, effective, and efficient. Using the analytic-descriptive method, the present study seeks to explain the most important reasons for this claim and reveal the capacity of the lifestyle knowledge in designing Islamic knowledge lessons.

This study was conducted with the aim of predicting students’ psychological wellbeing and emotion regulation based on religious beliefs and lifestyle. The research design was correlational. A total of 368 students (193 girls and 175 boys) in the secondary school in the school year 2022-2023 were selected through cluster sampling, and responded to the Psychological Wellbeing Questionnaire, Emotion Regulation Questionnaire, and Religious Belief Questionnaire. The data analysis was conducted with Pearson correlation coefficient using SPSS Version 22. The results show that religious beliefs predict psychological wellbeing and emotion regulation and the relation between them is statistically positive and significant, which means students with stronger religious beliefs were more capable of dealing with negative life events, and their happiness, self-esteem, emotion control, and life satisfaction were significantly different. Religious belief contributes to the formation of a sense of belonging to a transcendent source of protection which imparts a permanent and special meaning to the individual’s behavior, thereby moving the individual’s lifestyle towards the fulfillment of a great meaning.