فهرست مطالب shima aliabadi

Modesty has always been considered a cultural value in Iranian society although it is widely used, it has long been an important part of the ideal femininity of Iranian society. In addition to culture, modesty is emphasized in formal religious discourse and it is closely related to hijab and some female behaviors. Such an approach has led to the mentality that modesty has disappeared from society by reducing the desire of women to the desired formal patterns of hijab in recent years. But today, modesty is an important and living trait and we may talk about changing the meaning of modesty. In this study, following the discovery of the meaning of modesty in Iranian women and their perception of this category, by adopting a phenomenological approach and using the method of thematic analysis, in-depth semi-structured interviews with 20 women aged 18-35 years to provide a formulation of meanings. The three main categories of "Liberation policy - politics of life", "Restrained and empathetic rethinking" and "Embodied formal construction" were  extracted and it is indicative of the three categories of Iranian women 's encounter with the category of modesty, which has been able to shape the mental apace of wemen in relation to this concept.

Most recently, Covid-19 quarantine has plagued some Iranian families. The novelty of this situation concerning modern life and the intersection with the sudden dangers of this era cause to occur behaviors, actions, and reactions in quarantined families that can be studied. Studying the lived experience of this group of families provides the possibility of recognizing the capacities, problems, and individual and social dimensions of the Iranian family. The main goal of this paper is to study the lived experience of Iranian families during the quarantine period based on phenomenological method using a semi-structured interviews with 16 families from different parts of the Iran. Therefore, the interviews were analyzed using the thematic analysis technique. The results of data analysis showed that the families are classified into three different categories including: "reflexive family ", "passive family" and "combined family”. During the quarantine period, the reflexive family used expert systems to identify their weaknesses, issues, and problems and resolve them as much as possible. The passive family was not able to face the difficulties and problems of the quarantine conditions. The combined family was able to identify some of their own problems, but they did not have the ability to solve their problems.

Amina Wadud is an Islamic feminist who is in favor of revising holy texts from the perspective of women. She has also devoted herself to the interpretation of the Quran with a hermeneutic and feminist approach. One of the notions concerned by Wadud is the concept of gender role. Wadud interpretation of this concept has been provided in her two works;first, it was published in 1999 in the book "Quran and Woman; Rereading the Sacred Text from a Woman's Perspective" and then, in 2015 in an article published in the book "Men in Charge?". In her primary interpretation, Wadud, under the verse 34 of Sura Nisaa, has taken into consideration the concept of gender role. She emphasize that no definite and permanent role has been defined for men and women in the Quran. On the other hand, she defines qiwamah as an evil hierarchical system which deteriorates the direct relationship between God and woman. Wadud`s Interpretation is reviewable in accordance with the interpretive approach of ijtihadi-verbal. According to the critics' approach, qiwamah is consistent with the natural differences between men and women and superiority does not mean man's intrinsic valuation over woman.