جستجوی مقالات مرتبط با کلیدواژه « حجاب » در نشریات گروه « علوم تربیتی »

This study tries to identify the pattern of conceptual model of hijab and chastity in terms of Quran and Hadiths.The current research,which is a type of qualitative one,has been conducted in terms of data-based theory.Sampling wasdone theoretically.In this article,the pathology pattern of hijab and chastity from the perspective of Islam was extracted using the data-based theory to find a solution for the main purpose stated in the research.The findings demonstrated that the design of the conceptual model of hijab and chastity from the perspective of the Qur'an and hadiths can be pursued from both negative and positive aspects.Negative aspect is the lack of proper covering and chastity along with corruption and free-living in the society and the weakening and collapse of the family center, the vulgarity of women and the fall of the value of her personality and dignity,being harassed by lustful people,the loss of mental peace and the stimulation of men is emphasized.However,its positive aspect is maintaining divine piety,moral and human health of the society,respect for the position and dignity of the woman and strengthening her spiritual success in the society,and maintaining the safety and immunity of the woman from the aggression of strangers and chastity along with Consolidation of family relationships is pronounced.

Maintaining and strengthening the institution of the family, depends on the accurate knowledge of its two main pillars, namely man and woman. Knowing these two pillars will clarify the direction of cultural actions. Islamic studies show that women are ahead of men in terms of sexual powers, motivation and stimulation. But on the other hand, they have much higher modesty and power of control. This issue is clearly evident from the laws and rules legislated for women. Regardingly, psychological studies also confirm that sexual desire and behavior in women is associated with potential institutional and genetic inhibition. According to new psychological findings, women use sexual desire and behavior to form a family and establish a construction for parenting. Whereas, sexual desire and behavior are not institutionally the basis of family formation for men. These findings represented that maintaining the foundation of the family and structuring the society depends primarily on the woman and the control of her sexual desire and management.

With wave after wave of students entering universities in a few past decades, we have been witnessing the advent of a unique lifestyle revolving around the entity of studentship, of whose aspects the present study has focused on hijab. The topic assumes significance given the students’ conspicuous role in social change and problematization of hijab in the life-world of Iranian society. The statistical population of the study consists of Iranian students, and a sample of 384 individuals has been selected. The data collection instrument is a researcher-made questionnaire for measuring hijab among students both quantitatively and qualitatively. In this study, data have been processed and analyzed through SPSS. The declining trend of adherence to hijab, personalization, and neutral semantics of hijab, or sometimes, semantics of hijab that shows a positive attitude towards lax hijab, alongside the amplification of non-religious and secular attitudes towards hijab are the major changes extracted from the present study. Aligned with such changes, some strategies have been offered in the areas of policy-making, family, education centers, and the economy of hijab.

The purpose of the current research is to explain the philosophical relationship between modesty and hijab in Islamic education and present the educational implications of this relationship. The research was conducted with a qualitative approach and using a descriptive-analytical method. First, in a descriptive way, the concept and place of modesty and hijab in Islamic education texts were investigated by using Quranic verses, hadiths and traditions. Then the analysis was done on the relationship between modesty and hijab. The results showed that modesty is a natural, internal and underlying thing compared to the hijab, and in the relationship between modesty and the hijab is in a way that hijab is a symbolic garment of modesty and is an external, superstructure, although it is valuable and necessary to preserve hijab as a symbolic matter in the Islamic society. Therefore, awakening and keeping the nature of modesty alive precedes recommending hijab. As a result, from the point of view of Islamic education, a direct command to observe hijab without cultivating the natural aspect of modesty that takes place from childhood is considered a kind of haste in education. Accordingly, it is suggested that, in educational programs and actions, the recommendation to observe the hijab should be made after awakening the innate nature of modesty, and without the cultivation of the nature of modesty and without considering the preliminary role of modesty, taking measures regarding the observance of the hijab will not be effective.

The increase in some un-Islamic behaviors of profit-seeking people has prompted the researcher to conduct such research with the aim of knowing the effectiveness of police methods with moral violators (mannequin styles and non-normative relationships in public streets and squares). The question is, which part of the moral anomalies in the society requires police work and what is the position of the police next to other NGOs in dealing with norm breakers?

In terms of its objectives, this study is of an applied research type and in terms of method, it is descriptive and survey. The statistical population of the study of moral violators arrested by the moral security police of Metropolitan Tehran is 101 people and the sample size calculation based on the Morgan Table is 98 people. In order to collect the data, the researcher made a questionnaire, validity and reliability of which were confirmed before its implementation (r=0.801). The data was also analyzed through SPSS software.

The findings show that from the point of view of the statistical community, the methods police have reduced the effectiveness of the police with moral violators. This has led to a decrease in the effectiveness of the moral security plan in controlling violators. Also, the preventive methods of the police to some extent lead to increasing the effectiveness of the moral security plan in controlling the violators.

In general, the police should deal with moral violators by employing trained officers, using female police officers, and cooperating with cultural institutions, and this has an effect on the performance of the police in combating moral violators.

The purpose of this research is the pathology of teaching and institutionalizing the concept of hijab and chastity in the second grade of elementary school, which is practical in terms of purpose.

The method of this research is qualitative and it has been carried out using a strategy based on data-based theory. The data collection tool is a semi-structured interview, and in order to collect information, an interview was conducted with 39 elementary school teachers in Tehran, experts of the Educational Research and Planning Organization, as the participants of this research, with the purposeful sampling method and using the theoretical saturation criterion. In order to obtain the reliability and validity of the data, two methods of review of participants and review of non-participating experts were used in the research. Data analysis was done in three stages: open coding, central coding and selective coding. The results of the current research show the extraction of more than 298 open codes from the interviews, as well as the statistics of 50 core codes and 7 selective codes.

The results show educational-curriculum, customary-social, educational-educational, psychological-emotional, governance-legal, cultural-identity and philosophical-belief harms that need to be taken into consideration by policy makers in this field.

Hijab and chastity as an individual-social phenomenon are related to psychological and social variables. The purpose of this study is to meta-analyze the psychological variables associated with hijab and chastity in the two decades of 1377 to 1397. This research is applied based on purpose and descriptive based on data collection method. In its implementation, two methods of systematic review and meta-analysis were used. Comprehensive meta-analysis software (CMA2) was used for statistical analysis of data. The population in this study was the documents published in the databases of Jihad Daneshgahi, the Comprehensive Portal of Humanities, the Iranian Institute of Information Science and Technology, the database of Iranian publications, the Noor specialized journals database and the Civilica database. Twenty-two documents were meta-analyzed based on entry and exit criteria and validated by two evaluators based on the Newcastle-Ottawa scale. The results show that the average overall effect size of studies in the field of psychological factors for the fixed effects model is 0.4 and the random effects model is 0.337, both of which are significant at the level of 0.001. The average size of the overall effect of studies in the field of psychological consequences for the fixed effects model is 0.333 and the random effects model is 0.359, the former is significant at the level of 0.001 and the latter at the level of 0.04. As a result, psychological factors such as psychological structures and endogenous personality traits of the individual and exogenous traits resulting from family upbringing that appear in different degrees and coefficients in individuals affect the state of hijab and chastity. Hijab and chastity also affect some psychological components such as mental health, peace and psychological and social security.

Due to the need to identify the factors affecting the observance or non-observance of the hijab and efforts to strengthen the drivers and solve the challenges of this issue, the present study analyzed the views of elementary school girls regarding the reasons for choosing or not choosing the hijab. Participants, 150 students aged 8 to 12 from six provinces of the country, were interviewed with Semi-organized guided interviews using descriptive phenomenological method and purposive sampling of "maximum diversity". The phrases expressed by them were divided into 1025 concepts, 54 categories and 10 themes. Examining the views of the participants, the findings were placed in the two main axes of "Incentives of hijab observance" and "barriers of hijab observance". The five themes inferred in the first axis were "belief strength", "moral role model strength", "emotional psychological strength", "social awareness" and "Stability and growth", and the five themes were "individual motivational weakness", "desire to show off", "belief weakness", "Insightful knowledge deficit" and "social family threats" There were barriers that were classified in the second axis.

This study aimed at evaluating the effectiveness of reading stories in teaching hijab to elementary school girls.

This evaluative study was conducted with a qualitative approach and a phenomenological method, and the data obtained from semi-structured interviews conducted with 67 female students aged 8 to 11 years in 6 provinces of Iran were analyzed by using the Strauss and Corbin coding method.

The findings during three stages of coding, in terms of 851 concepts, 54 categories, 11 themes, were categorized in four levels, derived from Kirkpatrick’s model of evaluation and the criteria of content desirability, under the titles of reaction (study of attractiveness), learning (usefulness of knowledge), and understanding and readiness for action (practical usefulness). The themes of the first level included ‘expressing interest in the characters of the story̕, ‘expressing satisfaction with the performance of the characters in the story̕ and ‘expressing interest in the story book̕. In the second level, the two themes of ‘learning hijab and the consequences of observing and not observing hijab’ and ‘learning other good behaviors’ brought about the occurrence of learning. The third level showed the audiences̕ understanding of the content of the story, and the themes of ‘understanding the reasons for Laleh’s anger and her reluctance to wear the hijab̕, ‘understanding the wrongness of Laleh’s behavior and making a better decision instead of her̕ , and ‘understanding the reasons for the final acceptance of the hijab by Laleh̕ were categorized at this level. Finally, the three themes of ‘tendency to persuade Laleh to observe hijab’, ‘participation in changing and going on the story to expand hijab̕, and ‘tendency to introduce the story book to others’ formed the fourth level.

According to the findings, the use of artistic tools such as books will bring effective and valuable results in transferring religious and moral .

One of the Fundamental and basic principles of Islam is considered as the Islamic dress and hijab regard by women and men in society, Also, the dress style as an effective tool in establishing social relationships of people, so dress style is affected in identity formation. Diversity and fitness clothes that show individuals identity, may be changed over time with economic, demographic Change and other social change. In the same way, the main propose of the article, in the first step determining dress style and hejab among women 15 to 45 years and secondly to identify variables impact of national identity, religion, age and education on the style of dress and hejab is considered.Research was done through survey method with 542 samples. Sampling Method was Combination of Multi-Stage Cluster ,Random Sampling. and By questionnaires collected necessary information from women 15 years old age and over. For preliminary analysis of data is Used SPSS version 17 is used and for modeling the causes of dress style and Islamic hejab among women's Lisrel software of version 8/5 is Used.After data analyzing ,findings show that: Average norms regard of Islamic dress among women in Tabriz is located in an appropriate level which is 66.2%. This rate was higher than the average percentage of the spectrum. The results of correlation analysis showed that national, religiosity, age and education identity, except for the legal variable, had a significant correlation with the amount of adherence to normative hijab. Between variables National identity, religion, age and education except for legalism is a significant correlation with dress style and Hejab , this variables explained to 20 percent of the variable variance of dress style and Hejab.Final models produced in the Lisrel software indicate that variables of National identity, religion, age and education are affecting factors on dress style and Hejab among women.

The present study has analyzed the Interpretation of female students towards hijab and covering. Participants, 30 students of Ferdowsi University of Mashhad, were interviewed semi-structured by phenomenological and Targeted sampling of "maximum varietion" type. The phrases expressed by them were divided into 568 concepts, 44 categories and 9 themes. Examining people's life experiences, the findings were placed in three main axes: "slip towards hijab", "flexibility towards hijab" and "value towards hijab". The three themes inferred in the first axis included insightful knowledge slippage, emotional psychological slip and educational-cultural slip and the themes of the second axis were sociocultural flexibility and minimal belief in hijab. The value of insightful knowledge, legal religious value, sociocultural value and valuable factors of hijab were also discovered as the four themes of the third axis. One of the most important findings in the group of slipping work was the attempt to combine religiosity and chastity with the uncovering of the hijab, and the effect of some individual and objective experiences in choosing the full hijab. Also, suggestions were made by the participants to expand the hijab.

The university is a social institution that can help institutionalizing the culture of hijab and Islamic dress code; therefore, through examining and analyzing the internal and external conditions of university environments, this paper tries to identify effective strategies that spread hijab and Islamic dress code in university environments. This research was conducted in University of Agricultural Sciences and Natural Resources of Khuzestan using SWOT analysis, i.e. after selection of 220 students as sample, data was collected through a questionnaire survey. Then it was analyzed using SPSS software based on SWOT method. According to the results of the research, the most important strength and weakness for spreading Islamic dress code in the university are and "lack of educational programs related to Islamic culture and dress code in the university,” respectively. They also considered “families who observe Islamic dress code, that affect their student children in observing Islamic culture and dress code in the university” and “teaching appropriate patterns and models of Islamic and national dresses in attractive and effective ways with the help of experts and dress designers through mass media” as the most important opportunities for the university in this field. And the most important threats from their viewpoint were “dress patterns and models advertised and shown in satellite channels that affects the clothing and make-up of women” and “misconception of Islamic dress code as a barrier to social activities and working of women.”

An in-depth look at what the Western world has done about disrespecting other religions in recent decades, especially the restrictions and barriers it has imposed on Muslim women's hijab</em>, doubles the importance of familiarity with human rights laws in this area. There is no doubt that Western countries are trying to legitimize their anti-human rights actions by enlightening public opinion through the media. At present, the observance of hijab</em> has been legitimized in some countries through the formulation of laws, and in contrast, in some other countries, the policy of governments is to decline the need to observe hijab</em> in society, and even in some Western countries, the policy of banning hijab</em> and punishing the people who observe hijab</em> is followed,  and they are trying to expand this policy and internationalize it as one of the standards of human rights. A clear example of the implementation of such policies can be seen in France where the passage of the law banning the use of religious symbols has effectively targeted the ban on the use of the Islamic hijab</em>. Hence, the present study seeks to answer this question: Can part of society be deprived of their most elementary rights, i.e. fidelity to their religious covering, under the pretext of observing human rights? Making use of the covering and the hijab</em> issue can be studied and scrutinized from diverse angles within the framework of human rights, but this study seeks to investigate this issue from the two angles of universalism and relativism and to analyze some documents at international level.

Hijab (Veil) and covering are a significant concern in all religion and culture, whether considered as a natural-biological issue for protecting the body or as a cultural value, which represents mental and cognitive beliefs or local traditions. This concern grabs attention as a cognitive and symbolic subject matter as well. Thus, the present study took the descriptive-analytical method to analyze the scholars’ speech to obtain the existing approaches on Hijab and Effaf (decency) in post-revolution Iran. The analysis showed that the feminist approach being based on isolation and choice, not only criticizes the dominant perspective, but also denies the religious and acceptable limits on Hijab. The reductionism approach underestimates Hijab and considers it as a minimal option and denies any relation between Hijab and Effaf, and considers Hijab a subject free of moral, juridical and governmental requirements. Finally, the comprehensive approach not only emphasizes on protection of public Hijab and Effaf in the society, but also considers world’s transitions regarding women’s issues in order to maintain the Hijab policy in Iran far from the challenges aroused from the rival perspectives and insists on religious reasoning about hijab in public.

This study was conducted with the aim of discovering students' experiences in the field of hidden curriculum for chastity and veiling in the medical college of Mashhad using a phenomenological method. The data collection tool was semi-structured interview. An interview was conducted on the basis of purposeful sampling with 25 students. The collected data were encoded and analyzed using MaxQ software in three stages (free coding, axial coding, and selective coding). Validity and rightness of the findings were reviewed and confirmed by research participants, using research partners, and  triangulation method. The results showed that students' learning  regarding chastity and hijab while studying at Mashhad medical college was in some cases contrasted with the formal curriculum objectives, in a way that the religious and cultural sensitivities of some students regarding the attention to and observance of the boundaries of Islamic dress and interaction with the opposite sex have diminished to a lesser extent. It seems that authorities should pay more attention to the role of hidden curriculum and the related informal learning, especially with regard to chastity and hijab, and try to use existing capacities in this area to institutionalize chastity and hijab.

Security is one of the basic needs of man. Life expectancy, prosperity and promotion in many areas, including cultural, economic, and technological and industrial advancements are possible in the light of security. One of the important goals of this study is to identify social security indicators in Islam. In this study, the word security has been described in terms of both the conceptual and the literal meaning of security from the Islamic point of view and the indicators of social security have been expressed from the perspective of the Holy Quran.

The research method is descriptive-analytical. A library method and note-taking tool were also used for data collection.

The study revealed that the Holy Qur'an has focused on the social security dimension and its characteristics, and without respecting its indicators the intellectual, cultural, and even political and economic activities, as well as promoting divine commandments and guiding the individual and society can be disrupted.

Internalization and promotion of Islamic values including Hijab and modesty necessitate an effective and gradual movement. In Iran, however, serious defects have been visible in this trend. The present research is seeking to offer a theoretical model for investigating the defects of method of teaching modesty in Iranian society. The main question of the research is what the proper theoretical model for investigating the defects of method of teaching modesty in Iran is. The study was conducted through content analysis of religious texts, the works on Islamic education, and the researches in the sphere of modesty and Hijab to formulate a model and, having collected the comments of experts in Islamic sciences, assessed the validity of this theoretical model. Based on the findings of the research, the experts confirmed the defects in the sphere of teaching modesty in five domains of family, educational milieus, media, governmental institutes and religious situations, and maintained that the effect of the items of family and educational milieus is greater than other domains.