جستجوی مقالات مرتبط با کلیدواژه « پوشش زنان » در نشریات گروه « علوم انسانی »

Hijab and covering is one of the certainties of Islam and a process in accordance with the nature of monotheism, which God Almighty has emphasized in the light of the verses of the Qur'an. The main issue in this research is to examine and criticize the views of some commentators in the interpretation of the word "hijab" in verse 53 of Surah Al-Ahzab on women's clothing and its quality with a descriptive and analytical method. Based on the findings of the research, commentators have different views on the interpretation of this verse. such as allocating its significance to the covering of the wives of the Prophet (PBUH) and as a result, choosing their homes; The verse refers to the complete covering of Muslim women and, as a result, the covering of all parts of the body, including the face and the shroud, both of which are criticized in this view. Based on the chosen point of view, firstly, the preceding verse is not dedicated to confronting the wives of the Messenger of God (PBUH); Secondly, it is the covering of houses, not the covering of women, which can be proven with intratextual, intertextual and metatextual evidence. The context of the preceding and following verses indicates the manners of entering the Prophet's (PBUH) house, the explanation of the following verse indicates the avoidance of mixing men and women, the association of the word "hijab" with the words "mutaa" and "beyond", including intratextual evidence and harmony of usage. The word "hijab" in the Qur'an refers to the curtain and the statement of Anas bin Malik's narration to the veiling are among the intertextual evidences indicating the covering of houses. Also, the harmony of the space and atmosphere of the revelation of Surah Al-Ahzab and the dignity of the revelation of verse 53 with the covering of the houses and the harmony of the architectural style of the houses of the age of the Prophet (PBUH) with the meaning of the curtain are among the metatextual evidences.

The growing population of female preachers and the wide range of issues related to women, in the scientific and cultural environment of society and the direct influence of female preachers on family members, require special attention to the matter of propagating women and the need to promote their activities. This study aims to promote women's religious preaching, by identifying the harms and providing solutions, with the approach of religious preaching ethics, among the pillars of religious preaching of preachers (including preacher, message, and audience). Among the many issues related to the preacher, the "covering (clothing) of the preacher" has been chosen and the question has been raised that "in the field of clothing of female preachers what harms the morals of their religious preaching and what are the roots of these harms?" The method of this article is descriptive-analytical. The data was obtained by interview method and analyzed by thematic analysis technique. The findings suggest that the concepts of wearing brands, unadorned clothing and unconventional clothing refer to types of female preachers’ clothing, which are all considered inappropriate, and the reason for choosing this type of clothing is the lack of recognition of appropriate clothing, the inability to choose appropriate clothing, and the inadequacy of the Islamic Seminary’s educational system. Secondly, the themes of fashionable clothing and formal wear are related to two types of ideal clothing is a challenge that neglecting the narratives as a reason for fashionable clothing, excesses in fashionable clothing, the context of the preaching region, the living standards of the preacher, and the confusion of examples of fashionable and unconventional clothing, have caused this challenge and should be considered.

women’s social relationships and the quality of their presence in society are widely used topics in different times, especially in the present era. The knowledge of jurisprudence is also widely addressed and it is obvious that in the Islamic system, the jurisprudential view of this issue is an inevitable necessity. This issue can be clearly used by reviewing jurisprudential books that the fatwās of many famous Imami jurists observes the maximum abstinence of women from attending to non-maḥrams. This issue by reviewing jurisprudential books can be clearly used that the fatwas of many famous Imami jurists are aimed at the maximum avoidance of women from appearing in front of non-maḥrams (i.e. the opposite sex that one is allowed to marry, Arabic: غیر المحارم). However, in jurisprudential sources, there is no rule in this regard. This article uses descriptive-analytical method to look for answers to two questions: 1- Is it possible to obtain a jurisprudential rule in this field from jurisprudential books, especially the precious book Jawāhir al-kalām (Original title: جواهر الکلام فی شرح شرائع الإسلام, Jawāhir al-kalām fī sharḥ sharāʾiʿ al-ʾislām)? 2- How acceptable is this possible rule? The author concludes that the presence of a woman in front of a non-maḥram is ḥarām (forbidden or unlawful) if it is one of the causes of seduction and sin (one of the most important or [about to happen, imminent] means of seduction), and her veiling is obligatory (wājib); however, if this presence is one of the remote causes of seduction and sin, it is not ḥarām, but it is makrūh (abominated), in a way that does not lead to the possibility of occurrence in ḥarām. Therefore, a rule such as: [The most abstinence of a woman from appearing in front of a non-maḥram is a preponderant and desirable thing in the eyes of the Holy Legislator] can be obtained and defended both from the words of the jurists and from jurisprudential sources. Paying attention to this rule can be effective in inferring jurisprudential rulings in different chapters.

The purpose of this study was to recognize the concept of fashion and design of the Islamic clothing in women's dresses. The research statistical universe included all clothing design collections. The research sample was the Islamic women's clothing and dresses. The research design was descriptive-analytical. Data collection was done by using library references. The results of data analysis showed that four different clothing terms, namely hijab, virtuous fashion, ethnic-local clothing and non-Islamic clothing with Islamic motifs, were identified among the designs related to Islamic fashion. Current clothing designers had not yet succeeded in creating a "global Islamic fashion" that was distinct from Western fashion and had not even been directly opposed to it. Designers' mental image of Islamic fashion was based more on the aesthetic features of fashion than the religious adherence to hijab, also, Islamic fashion was still considered as a subordinate of the Western system and has not been able to find its independent identity. Islamic fashion has a real nature and in order to be effective, it needs to redefine and formulate specific design frameworks. It could be analyzed that the existing Islamic fashion style had not yet found a completely independent identity as a global fashion. Muslim consumers themselves could not be grouped into a single category. Specific clothing styles were shaped by cultural aesthetics, economics, business patterns, ideals, and how faith was represented or expressed. As a result, it could be said that according to the number of hijab styles, there were different covers of Islamic clothing design. Islamic fashion had a special design style and had a real nature, but it is necessary to make changes in the design and other processes of this industry and its definitions should be updated and implemented.

In Quran and Hadiths, Islamic lifestyle has variables that being familiar with them is essential for family stability. The present study was conducted with the purpose of identifying and analyzing the effective variables of lifestyle in women's Islamic Hijab and cover using the mixed (quantitative and qualitative) methodology. The qualitative data were collected on the basis of effective variables and drivers by open-ended questionnaires and interviews. The quantitative data were obtained in the form of numbers using weighing the Delphi questionnaires. After collecting the qualitative data and identifying the variables according to the Delphi Model, 10 questionnaires were provided and distributed among the experts of Quranic sciences. Then the quantitative data were gathered and structurally analyzed by the MICMAC software. The results demonstrated that the most effective variables of Islamic lifestyle in women's Hijab are as follows: simple and stable marriage, the acceptance of custom in accordance with Sharia, the belief in the principle of relief, the belief in the principle of friendship, the modeling of exemplary personalities of Islam, security and immunity, stable and healthy family, monotheism, and religious beliefs.

Muslim miniature painters have taken on the issue of veiling in drawing up the faces and organs of women and men in a variety of ways. In the illustration of Shahnama in the Islamic era, despite his ancient stories, the issue of Women’s clothing has been raised. The miniature painters of the illustrated Shahnamas in the Safavid era have not treated the issue of Women’s clothing alike. The present study was to compare the veil of women in the miniature painting “Zal and Roodabeh's visit” to the Shahnamas of the Safavid era with the question of which of the miniature painting, the Women’s clothing has been more adhered to. The type of paper is fundamental and its method is descriptive-analytic and the necessary information is from library sources, and the observation of the Artworks is aimed at achieving the observance of religious orders among Safavid era painters. And recognizing the religious commitment of the artist to illustration has made this research necessary. According to the findings, in the miniature painting, belong to the version of the Shah Abbas II era, Due to the full body and head coverage, which is influenced by the fatwa of the Jurisconsult, the Women’s clothing has been observed more.

The author starts his discussion by referring to the difference between the East and West's approach to women's coverage and its changes to the present World. The author believes that Islam has preferred the eastern atire-style of women, but the West returned to its Greek heritage, where the role of the capitalist system and the centrality of selling more and more goods are serious. Because of the influence of orientalists' views on Muslim scholars, it is necessary to study the Western approach to regarding this issue in three stages (pre-colonial, colonial and post- colonial). The commonalities and differences among these three approaches are examined in this paper.

Sexual intercourse and the denial of the female character not only result in their isolation, but also cause the passivity of half the people of society, and with such a problem in society we will never be able to access equality, development and real peace. The purpose of this study was to investigate the social and cultural factors and outcomes of female sexual intercourse in Khorramabad city.

The present study is an applied and descriptive-analytical research that is conducted through a survey method. The statistical population includes all 15- to 50-year-old women in Khorramabad, using the Cochran formula. The sample size was 373 and the sampling method was simple random sampling. The data gathering tool was a researcher-made questionnaire. The goodness of fitting theoretical structure, instrument validation, and independent t test and regression coefficient were used to analyze the data.

Independent T-test showed that there is a significant difference between female sexual intercourse by type of coverage at 95% confidence level. The results of the structural equation show that social class, social support, social status, religiousness, age and lifestyle of women have a reciprocal and significant effect on their sexual intercourse.

Women’s social participation and social networking have a positive and significant effect on sexual intercourse. The results of the final model showed that social support with direct effect (-0.232) explains the highest amount of variance of sexual harassment.

Social vulnerability is a creature created by the structural relations of groups and forces of society against the various pressures of nature and decisions and the capacity of society to respond to and respond to environmental hazards. The purpose of this study was to analyze the social vulnerability in the Âhaskar district of Karaj.

The present research is applied in terms of its purpose and is of descriptive-analytical nature. Data were collected using a questionnaire. Data were analyzed by independent t-test, T-test, Anova and Duncan tests.

The results of single-sample T-test indicated that vulnerability criteria were classified into three groups, with a mean of 2.30 with the least desirable and highest vulnerability, and then the participation rate and relation with mean 2.95 had the least degree of vulnerability. Also, the results of independent t-test showed that the Loon test was not statistically significant at 95% confidence level (sig = 0.27), so the assumption of equality of variances was considered. Accordingly, the calculated t value is 0.37 and the value (sig = 0.97), so the test is not statistically significant.

The study of social vulnerability showed that the research criteria on the level of Hesarak district of Karaj, follow certain patterns, which are formed at the level of neighborhood space and include a set of economic, social, cultural and behavioral processes. Has been. Therefore, it can be said that there is no statistically significant difference between the two neighborhoods (northern and southern harbors) in terms of vulnerability.

The study aim was to analyze the state cultural policy in the veiling of women and girls in Iranian society. For this purpose by applying a quality method all the documents, acts and the main texts of the tree cultural policy makers in the field of women's dressing, the Supreme Revolutionary Cultural Council, Parliament and Presidential Administration Women's Affairs and Family Deputy were gathered and analyzed. Most of the policies developed after the Revolution by the relevant organizations faced limited success and despite all of the state capacities of reward and punishment for the realization of these policies that were imposed  were  not effectively enough successful. Factors such as the lack of a comprehensive definition of dress and veil in legislation outputs, the different notions about the type of dressing in the society, ambiguity in acts, personalization of the implemented policies in the field of women's clothing, structural incoordination, limited attention to cultural policies and lack of coordination of policies and regulatory approvals to the society  conditions and lack of good governance, justice factors were some of the reasons for not being enough success of the policy in the field of women's clothing.

The present study deals with spatial exclusion of women in Tehran. Twenty women with different types of clothing and social status were selected by purposive sampling. Their age varied between 18-50 years old. The women had different occupation: students, teachers, housewives, employees etc. They were interviewed until theoretical saturation was gained. Grounded theory has been used for analyzing and categorizing data. The core category is described as “a tendency toward extending the spatial domain of identity” which refers to women’s effort for securing their identity as a belonging. All the women -including veiled and unveiled, with spruce and sloppy, childish, boyish or any unusual types of dressing- had experienced such exclusions and applied various methods for dealing with this problem in their every-day life such as ignoring or avoiding some situations, making dialogues or disputes. Nevertheless exclusion turns into an obvious part of their life and little by little they get used to it.

The important goal of this paper is evaluating the women clothing and life style. The real goal of this paper is explaining types of women’s clothing in social environments and life style. Hypotheses of this paper include survey relationship between each of variable body management, rate of cultural activities, and rate of leisure activities with women’s clothing. The study of the application of the method to collect data from a descriptive point of view how to run the survey and with standardized questionnaires, a quota sampling method as is. Statistical population of this research includes all female students at Islamic Azad University Science and Research Branch. Sample volume was estimated for 300 persons by the use of a Cochran formula . According to the results there is a significant relation between life style with clothing women’s .

The use of words in different periods of mes signifies the type of social behavior and cultural geography. To know the meanings of these words requires an exact semancs of the four elements of speech: the spoken or wrien word, the intenon of the speaker, social, geographical and cultural circumstances of the me of uerance and the interpreters' analyses of it. Words such as hijab and satr (cover) and, in general, the conceptual network of women cover should be semancally analyzed with more care since it has implicaons for sharia rights and dues. These words are somemes convergent and somemes divergent and somemes they concern the tokens of cover. This paper is concerned with the definion of the conceptual network of women cover with a textual semanc approach, explaining the disncons between words that are commonly thought as synonymous. A case study of some basic terms in this paper is made in order to make changes in the use of words returning them to their real origin, rightly analyzing and interpreng the proposions in early texts in the academic community, rather than in public. This research is to show the shi in the meanings of words concerning women cover through mes, and it finally explains the literal meaning of each term given their uses in early Islam.