Background and Aim: The LIFESTYLE represents the culture and civilication of a community and adheres to moral and social norms, which is a guarantor of a system based on public cohesion and social solidarity. This study aimed at studying and analyzing the life style of ancient Iranian societies and identifying its weaknesses and strengths. Materials and Methods: In this analytical study, using the documents, the life style of the ancient Iranian societies including the kingdom of the Medes, Achaemenids, Ashkanians, and Sassanids was studied and analyzed from the objective and subjective aspects. Findings: The LIFESTYLE in urban societies of ancient Iran, was rooted in their worldview, and although religious teachings were based on moral standards and human dignity and adherence to rituals included a part of the life of the peoples of that time, but the rules of civil law and the manner of execution of them have been accompanied by shortcomings and social inequalities. Despite the development of LIFESTYLE in ancient Iranian societies, there were no equal opportunities for all groups and segments of the society in terms of exploiting existing capacities. At that time, it was believed that goods belong to the kings, and the superior classes are mentally and intellectually better and other people are obliged to follow them. Conclusion: According to the conditions of the ecosystem, a kind of alignment has been created in the life style of Iranians according to the environmental factors that these experiences can be used in the current social conditions.

The purpose of this study is to present a conceptual model of integrating ISLAMIC LIFESTYLE in the elementary school curriculum. The research approach is inductive. The research strategy based on the target is applied type and in terms of the type of data it is a quality that has been done by the content analysis method. In terms of data collection, this research is a type of library research whose data has been collected through the study of documents. The research population included a 15-volume book on Imam Ali's behavioral patterns, a 16-volume online encyclopedia of the Qur'an and Hadith, and the book Mafatih al-Hayat. For sampling, targeted sampling was used. Reliability based on the coefficient of agreement between the two coders with a coefficient of 0. 75 and the validity of the model based on the percentage of agreement between experts was 83. 33%. Open, axial and selective coding was used to analyze the data. Based on the findings, the Model of integrating ISLAMIC LIFESTYLE in the elementary school curriculum was presented. This model has 9 main Components of worship and belief, moral, educational, social, political, economic, managerial, legal, and health and 80 sub-Components. Theology, knowledge of doctrinal issues, biological simplification, service to the people, gaining knowledge, acquiring practical knowledge, dealing appropriately with people, political education of people, paying attention to clean and lawful business, encouraging people to work and produce, responsibility, Observance of community rights, avoidance of haram eating, and etc include sub-Components that can be accessed through curriculum of Quran, gifts of the heavens, social studies, thinking and research, work and technology, mathematics, and the experimental sciences. Adjusting the elements of the curriculum, revising the current content and adjusting the content in different formats, Implementation and evaluation of the curriculum in accordance with the ISLAMIC LIFESTYLE is one of the final actions integrating of the ISLAMIC LIFESTYLE model into the elementary school curriculum.

ISLAMIC LIFESTYLE is enormously different from Western LIFESTYLE in aims, worldviews and anthropological basics. These differences can directly affect economic life and individuals’ behaviour in a way that two widely different approaches of production, business and consumption are established. Being affected by capitalism, Western LIFESTYLE is founded upon individuals’ financial rights based on which people’s aim of market economy is making the optimal profit in consumption and the highest return on production and investment. While, in ISLAMIC LIFESTYLE, human beings try to achieve the highest celestial aim which is closeness to God resulting from optional spiritual improvements. The current study mentioned some basic rules to achieve the final aim of closeness to God in the direction of financial and economic activities in a way that do not refuse each other.Considering the worldviews and anthropological basics of capitalism which is structured upon deism, naturalism and humanism, Western LIFESTYLE can be affected by the aforementioned systems of belief which regard human wisdom superior than revelation, believe in a God who made the world but has no influence on human lives, try to solve human problems through science rather than religion, believe in economic liberalism, leave all constraints, accept secularism and the view that religious considerations should be excluded from civil affairs. But, according to Islam, the relationship between God and human beings is an owner-owned relationship which asserts the sovereignty of God over human beings to govern their social and economic LIFESTYLE.Based on this belief, human being is the successor of God on the earth, and is purposeful, responsible and having a sense of social and individual identity. It is obvious that these two worldviews can bring about two widely different LIFESTYLEs. The present article placed emphasis on Quranic verses and took advantage of associated studies to compare two ISLAMIC and Western LIFESTYLEs focusing on economic aims and basics.

Purpose: This study introduces the characteristics of oral legends and how they are enjoying the LIFESTYLE of Islam. Materials and Methods: This study used inductive research strategy and the required information was collected using participatory observation and semi-focused interviews. Findings: Oral stories in the popular culture of Isfahan show the characteristics of worldview, beliefs and everyday beliefs of people, ways of approaching and appealing to God and ways of communication with God and represent the axis of social organization and kinship, cultural role and status, Economic, social and religious system of women is the public etiquette and literature of Isfahan province. Conclusion: The results indicated that oral legends regarding oral circulation is an important component of the cultural heritage of the people. Because the survival and continuity of every era and in every society and culture with its social system common beliefs people have adapted their LIFESTYLE. The oral legends are rooted in people's beliefs and their transfer functions of thought, belief, religious beliefs and culture from one generation to another.

Introduction: Islam has always stressed the importance of health and wellness. For centuries, Muslims have recognized the value of a good, clean, and healthy life. The purpose of this study is to explain the health-oriented LIFESTYLE in the ISLAMIC culture based on opinions, experiences, and perceptions of clergies, teachers, and students.Method: A qualitative research method was conducted in this study by grounded theory approach. Data were gathered through semi-structured interviews with participants. Moreover, the existing resources, such as case studies, life stories, letters, diaries, and press interviews have been used.Results: This study's central variable was deviation from moderation of thought, belief and behavior. Seven main categories were gained by analysis of data. They were: "policy in the health system", "ISLAMIC education", " ISLAMIC movement in people's family centered lives", "work, effort, and money", "ethics and law abiding citizen", "mobility and leisure", "relationships, interaction, and participation".Conclusion: LIFESTYLE modification, in the process of acquiring healthy communities and social capital, based on religious teachings could be the perfect solution for the problems of a healthy life in the present day. In structural approach, the government should pay attention to such issues like authority of the family, and supporting parents, and spouses, facilitate family functions by systematic problem solving, and empower and strengthen institutions such as the education system and media. It is suggested that educational institutions direct their teachings toward empowering children of this society in order for them to better play their roles in family and social life, and encourage them to use ISLAMIC teachings.