جستجوی مقالات مرتبط با کلیدواژه « chastity » در نشریات گروه « علوم قرآن و حدیث »

Knowing the thematic structure of each surah is a new method in surah studies. Noor Surah is the twenty-fourth surah of the Qur’an, which is divided into nine thematic units with 64 verses. Is it possible to find a unique theme among the verses and units of this surah? This research has investigated this problem by a descriptive-analytical method. For this purpose, a title has been proposed to introduce each thematic unit by considering the verses text of each of the Surah nine units; Keeping the veil in social interactions, observing chastity and teaching children to get permission to enter the parents' room and believe in God's constant presence. By examining the themes of each of the thematic units of Noor surah and their connections, it can be understood that the main theme of this surah is "methods of preventing sexual deviations in the family and society" which has been explained in each of the mentioned thematic units.

One of the recurring doubts of virtual networks is about the lack of obligation to wear the hijab in the prophetic age and the consequence of not being allowed to wear the hijab or the so-called" compulsory hijab "in the current era. The insignificance of hijab, and the adequacy of the minimum hijab due to the delay in the revelation of the verses of hijab, and the revelation of the maximum hijab) jilbab (after the revelation of the minimum hijab) khimar (from the point of view ofsome according to most narrations, - which is the immunity of women from sick-hearted people – are other challenges and doubts about the hijab, which are subjects to the study of the verses of the hijab and how it is realized and spread in the age of revelation despite the survival of ignorant culture. According to the author, despite the many efforts that have been made so far to dispel doubts about the law of hijab and its surrounding issues, there are still unexplored angles and opportunities for new efforts, and in addition to what others have presented with jurisprudential tendencies, verse-based answers can be given. It is natural that the answer based on the verses of the Qur'an is very important due to the source of the verses for any religious research and its priority. And in the case of a number of doubts, the main origin of which is the false use of incorrect interpretations or wrong impressions of the verses of hijab, it has a key, privileged and often unique role. In this article, with methodical research on the verses of hijab and the contemporary conditions of the revelation of the Qur'an and focusing on the four axes of why the hijab is delayed, the wisdom of its two-stage revelation, intelligent bedding between the two stages of revelation, and maximum use of space in the Prophetic society suitable answers to the above doubts can be found; Answers that are perfectly in line with the evidence of the verses and in accordance with the method of the wise in analyzing the verses of the hijab, which in turn will be the basis for some secondary and governmental rulings.

This paper’s central aim is to analyze fully the distinctions between the jurisprudential concept of veil and the moral concept of chastity. This difference has not been clearly explained in the literature and they have been mistakenly taken for one another in social rules. Adopting a descriptive, analytical, and critical method in the form of library research, the present research seeks to draw seven main distinctions between them. While “veil” in the sense of women’s body covering is an external jurisprudential obligation, “chastity” in the sense of abstinence in regard to sexual activities is an internal moral virtue. Every man and woman is obliged to perform chaste actions whereas every woman is not obliged to wear a veil. “Veil” can be seen as a quantitative measurable indicator but “chastity” can be seen as a qualitative cultural indicator. “Chastity” is a rational duty with a priori justification; in contrast, “veil” is a duty unconcerned with rationality which can be justified a posteriori. “Chastity” has advantages and disadvantages for society and thus is a social duty; on the contrary, “veil” as such does not have social advantages regardless of its overlap with “chastity” and it is useful for a person to wear a veil only because of the obedience of divine commands.

one of the narratives that has been recounted in Shia Hadith collections (sources) is the story of an angel namely “Futros the Angel” (Futros the Malik) Since this narrative is considered to be a great virtue for Imam Hussain, and some History and Hadith scholars and researchers do not find it to be authentic. The present article, while briefly paying attention to the documents of this narration, has made The Validation of the content of this narrative has been the focus of the research this narration was written in sixteen Hadith and historical sources was recorded before the tenth century of Hijri. Some of these sources have narrated the narration in the form of Mosnad and some in the form of Mursal It seems that the narration is valid and reliable from the point of view of a document, and it is possible to ensure the issuance of “Futros Angel” narration, especially based on the citation of the book of “Al-Saraer” was assured. Also, one of the important findings of the research is that there is not no inconsistency and conflict between the narratives mentioned in the book, with the criteria for evaluating the validity of Hadith including the Qur’an, Sunnah and reason.

Opposition to women’s hijab based on the importance of chastity has been promoted for some time among some new Muslim thinkers, especially Islamic feminisms. Among them is Amina Wadud, an American Christian who became a Muslim and a professor at the University of Virginia, in the book “Quran and Woman”. In this book - which is also his doctoral dissertation at the University of Michigan, America - she claims that the type of clothing in the present era is based on the patriarchal view of women and from the cultural determinism of societies. From her point of view, the Quran did not intend to legislate hijab; rather, these verses are stories about the popular culture of the descent era to show the importance of women’s social presence along with chastity. In this article, the author has tried to criticize the foundations and results obtained by Amina Wadud in the theory of chastity. By studying and extracting the basics of Amina Wadud in the book “Quran and Woman” and analyzing it in a descriptive-analytical critical method, it was found that in the basics of Wadud there are things such as interpreting the Quran without the Sunnah, establishing monotheistic hermeneutics, modernism and the necessity of contemporary readings, belief Gender equality plays an important role in presenting the theory of chastity and hijab avoidance; by criticizing the foundations and correct interpretation of the hijab verses, the theory of the jurists and commentators of the two major Islamic according to the verses of strengthening the hijab and being satisfied with chastity without the obligation to wear the hijab was criticized.

To what extent do the philosophies related to hijab justify the fairness of this task and expand the perception of justice in this position? The current paper analyzes the answer to this question through a critical-analytical method. In Islamic jurisprudence, unlike men, women are obliged to cover their bodies as much as possible, except for the face and arms up to the wrists. To justify this jurisprudential distinction, philosophies such as controlling the fire of lust, strengthening family ties, stability of society and the like have been mentioned. Based on point of view of jurists, the mentioned philosophies are not the "causes" of the religious hijab and are considered its "wisdom (Hikmah)". Therefore, hijab is obligatory even in their absence. What guarantees the realization of these philosophies is the formation of "moral chastity" in the context of society, not necessarily "jurisprudential hijab". Violation of these philosophies in some jurisprudential fatwas - such as prescribing the non-covering of slaves and people of the Book and prescribing looking at disabled women and women who are not accustomed to covering - shows that relying on these philosophies alone cannot fully justify this jurisprudential distinction between men and women. In this regard, proving gender justice at a real and perceptual level is not possible by relying on these philosophies, and we can only speak of following (Share') Allah's commands and the right of obedience to Allah.

The appearance of some verses of the Holy Quran is such that it indicates the impatience,disobedience and rebellion of Prophet Younus(A.S) in carrying out his mission and the Holy Prophet(PBUH)has been forbidden to be like him.This issue has caused that Imam to be accused of sin and infallibility in the eyes of some Muslims.On the other hand, the commentators and hadith scholars of Shitte and Sunni tried to provide a correct interpretation of the verses of the Qur'an and the narrations and to reveal the weakness of this notion.Based on the results of this research, Imamieh commentators have presented two approaches in response to the Questions of infallibility.A) Abandoning the superior action, b) perception of the event before the mission of Younus(AS). A wide range of Sunni commentators have also expressed the two approaches, but some have chosen the approach of Younus(AS). In this paper, three approaches are evaluated and at the end, the selected theory is presented. The results of evaluation and critique of the mentioned approaches indicate that the only acceptable approach to the verses of the Qur'an is the theory of "abandoning the superior action" which has been proposed by most of the Shitte and Sunni commentators.

The subject of this paper is "the social purposes and intentions of the religious hijab" and the main discussion is about the "subject" of this issue; this is because knowing the "subject" and its characteristics and the relationship it establishes with the various dimensions of human life has a serious impact on the verdict. Obviously, something that has a useful function and a positive effect, with something that has a destructive role, causes harm and damage in human life, will be different in terms of judgment. Therefore, based on clinical experiences and external observations of society, various achievements are obtained that can help to better understand the "subject" and identify its religious dimensions and, as a result, discover the verdict. In this paper, an attempt has been made to explain that hijab is more a rational law than a religious law, to show that to what context does hijab flow and what are its requirements, and in the end, its non-observance may lead to problems, costs and damages.

Chastity and Hijab are sacred and famous words in divine religions, especially, in Islam, and they have long been in the center of attention by interpreters, narrators, historians, sociologists, and other scholars. These two words are not only rooted in Sharia, they are but also innate and favored by humans’ pure soul. The words of chastity and Hijab logically have the absolute general and specific relationship; that is, although perhaps some people with Hijab are not chaste, every chaste one is certainly with Hijab. In other words, the more chaste and pure everyone is, the more he/she observes Hijab. According to the Holy Quran and scripture, the research hypothesis that chastity and Hijab have been important in all divine religions and they have laid down several rules on them was confirmed. Chastity and Hijab have a very high position in the Holy Quran, as the highest and most lasting divine regulation, and the most complete and immortal regulations and commands have come in it to maintain Hijab and chastity, and to prevent individual and society from committing the destructive sins. The findings show that the instances of Hijab and chastity are proposed in four levels of coverage, look, speech, and behavior in the Holy Quran.

Coverage is not unprecedented in pre-Islamic religions. It seems that man's innate inclination has called him a kind of cover. The issue of hijab and covering of women and maintaining the chastity of men and women has been an issue that has been raised among nations for a long time and has been associated with many ups and downs throughout history. It is also considered in Islam and is of special importance.
In Islam, the higher and higher the patterns of hijab and negligence, the more it will affect the spirituality and religiosity of the individual and society And it can be said that the social relations of chastity and hijab are one of the high human and Islamic values and the secret of the health and mental health of the society. This article examines the concept of chastity and hijab from the perspective of Quranic verses, Sunnah and hadiths. This study is descriptive-analytical and the method of data collection is library and data analysis method is content analysis. It is hoped that this research will be effective in developing the culture of hijab and chastity in society.

Observance of ethical norms is one of the most important factors in protecting the counseling process. Some ethics musts and principles are prioritized due to their constructive and fundamental role in the counseling process, and their observance builds trust in clients and increases the success of the counseling process. The present study aims to explain the most important ethical requirements in the counseling process. The main question is what are the most important ethical requirements in the counseling process and what are their benefits. In the present study, descriptive-analytical and Ijtihad methods have been used and the three ethical teachings that can play a constructive and important role in the counseling process have been investigated. By examining the ethical principles deduced from Islamic teachings in the counseling process, it can be claimed that some ethical principles play a fundamental and pivotal role in the counseling process, so that without adhering to these ethical principles, the counseling process faces challenges and harms. Predictability, observance of chastity, and observance of honesty and truthfulness are among the important principles in the counseling process.

Hijab, despite its great importance and regarding the authenticity of chastity and self-control, cannot be authentic in Islam; since given lack of chastity, hijab will lose its effect. As made clear in the paper, the establishment of hijab in society is based on the theory of sexual outer limit on which the main goal is to create maximum privacy between men and women in all spheres of life, each being of its appropriate outer limit. On the basis of realities of life, one defines his/her outer limit; hijab is regarded as one of such outer limits for social interactions in the cases of two sexual places. The Exalted God forms a normative system in this descent, one of its most important norms is the value of a minimal communication with opposite sex as an ideal proposition, and hijab in this normative structure is just a piece of the puzzle not being central. The foundation of this normative structure lies in the consolidation of the spirit of spirituality. The practical commitment to this normative structure must start from the ruling class and, following it, other segments of the population also follow them; its approach is purely cultural and far from security tensions. In the model of Islamic engineering of hijab, men as the heads of families are responsible for managing and supervising it.

The verdict of hijab and chastity in the meaning of observing the appearance as well as controlling and protecting man from sin and haram has been emphasized in the holy Quran. In the contemporary societies, however, the nakedness is regarded as a sign of development and human identity has turned into physical identity. This has led many intellectuals and elites to seek for institutionalizing hijab and chastity and providing solutions to solve the uncertainties caused by it. Among the theories that its utilization relying on the content analysis approach can be influential in the explanation of logic behind hijab and chastity and ways to deal with it, is the theory of credit perception proposed by Allameh Tabataba'i, which is based on recruitment, justice and community, and personal and social interest. Accordingly, recruitment and social justice will lead to the provision of public goods, and the obligation to protect hijab and chastity as well as balance in society.

This paper studies the Islamic texts to achieve the methods underlying the education of chastity. The research method is a document analysis which identifies the cases related to the education of chastity in the religious texts, and presenting their relation with each other and the underlying methods in a logical framework. The findings of this study include (1) paying attention to the customs of childbearing, including spouse selection, intercourse manners, selection of a good name, customs of birth, and attention to child feeding, (2) teaching religious doctrines related to chastity which includes beliefs (theism, belief in resurrection, love of Allah and the divine saints), worship (Salah, fasting, invocation, Ziyarat) and morality (modesty, jealousy and expression of arrogant behavior),
(3) sexual education, (4) teaching self-control, including controlling the look, observing privacy in non-verbal relations, avoiding being alone with a non-mahram and unnecessary verbal relations, (5) strengthening the authoritative parenting style in the family, and (6) social control in choosing a friend, commuting, dress and make-up, and the use of new communication tool.

As any other law, the basic law of the Islamic republic should reflect the ethical principles or school and finally draws a society driven from those principles and school. The main question of the present paper is “what are the moral significations of the principles of the basic law and which society does it draw?” On basis of the ethical framework gotten from the Supreme (Mote’alieh) Hikmah, the basic law of the Islamic republic, as tradition and practice framework of the society, guarantees principles from all three ethical levels: earthly, moderate and supreme. Although some principles of the basic law have the capacity of being interpreted on basis of the supreme ethics, not a specific ethical discipline is governing it and its compilers have not gathered it directly and according to ethics and it levels. The face of many of the principles can provide earthly level of the ethics and moderate and supreme ethical principles have been passed only after religious didactics. This study has analyzed the aforementioned subject in the complete version of the negotiation of the experts for the basic law and with using content analysis method.

Quran has trained the man with normative approach, and it emphasized the need to correct and redefine the behavior. In this regard, some of the structures are fundamental. Since the issues concentrating on the family as an institution, which is effective in the promotion and development of society, were brought into focus; as a result, the analysis of the theory of efficiency of the Quran in this area seems essential. The main question of this study is that according to the teachings of the Quran, “In which family behaviors have human beings been called to exercise restraint?” In this research, the library method of data collection and the descriptive-analytical method were used to observe the content as well as verses related to the family-oriented theme of “restraint”. This paper presented the concept of restraint in psychology and the Quranic concepts to establish the position of restraint in the form of family behaviors, and finally it presents the results of the adopting restraint procedures in family relationships. Through investigation and analysis of the Quranic statements, it was revealed that “restraint” plays a fundamental role in the whole religious, legal and private practices. Thus, it can be noted that because of adopting a restraint procedure, good companionship and strong family basis will be achieved.

The Sincerity (Ikhlas) Have several operation in Holy Quran. So it can study in Feqhy, moral, Gnostic and theological view. According to Theological view, the relation between Mokhlaseen (who are devoted and freed from temptation) with the Chastity (Ismat) is very important. But there is not many study of it. According to Shiat Teachings, The prophets and Shiat leaders (P, B, U, H) have absolute Chastity (Ismat), They don’t make any sin, wrong and mistake all of their life. Their reception to situation Mokhlaseen has strong relation to the level of Ismat. The aim of this article is the study of the relation between the Mokhlaseen with the Chastity (Ismat) in Tabatabaay View in Al-mizan. In this way, after the terminology of Mokhlaseen and its operation in Quran, clear that the Holy Quran have introduced six Persons as the Mokhlaseens, that is: Prophets Yusuf, Moosa, Ibrahim, Ishaq and Mohammad (P, B, U,H). This study clear that the Mokhlaseens has four characteristics: Safety from Divine retribution in this world and other world, safety from Satan seduction, god glorify to God and to benefit of determined sustenance. The other aim of this study was the ways that we can receive to the level of chastity and Mokhlaseen. According to Quran teachings there are four way to reception that Level. In the Last section of this article, it is clear that the mystery of the presence the Mokhlaseen in this world is two points: They are considered as the best pattern and model for human society. they aimed to make continue and comprehensive the Monotheistic religion on the world.

This study is an attempt to investigate sexual perversion and its subsequent issues. It aims to offer some preventive solutions to this problem on the basis of Islamic teachings. The data were collected using the library research method. Then, verses of the Holy Qur’an and collections of hadith were analyzed, and the findings were studied. They suggested that Islam offers not only individual but also social solutions to sexual perversion. The former covers marrying, controlling girls’ behaviors, giving children some instructions, and teaching them to seek permission when entering. Offering social solutions, Islam orders the governmental entities to facilitate marriage, cut marriage age, and take the tough line with its opponents.