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

Qur'an-based understanding of the vital position and relationship of these two concepts, in addition to deepening religious knowledge and providing the right direction to achieve the most basic real needs of man and human society, is to provide a guaranteed way out of moral and social crises, which the most basic needs of man today is peace and security has faced serious challenges. Based on this, the aim of the current research is to identify the depth and dimensions of the two concepts "chastity and hijab" and "social security" from the perspective of the Qur'an and to explain their relationship in the desired social system of the Holy Qur'an.

The methodology of the present research is qualitative content analysis, based on which the verses of the Holy Quran were analyzed according to the title of the research, and based on that, the effect of chastity and hijab on social security was investigated

The findings of the research show that social security is one of the main goals of the hijab legislation, and hijab and chastity have certain functions for the social security of the society, including the health of social relations and closing the ways of foreigners' infiltration.

The present article seeks to analyze in an analytical way by referring to library sources and based on the methodology of legal knowledge, in addition to paying attention to the results of the efforts of jurists, the effect of the issue of chastity with the focus on the observance and non-observance of hijab by the mother in the matter of child custody. Especially for the girl, report on the legal aspect and explain its role in enjoying the condition of moral health of the mother who is responsible for custody and explain the relationship that he finds with titles such as justice, depravity and trustworthiness of the guardian in the issue of moral degeneration and deprivation of custody. Articles achievement indicates that, from the jurisprudential-legal aspect, a level of mother's hijab is effective in ensuring the child's moral health and the mother's possession of the necessary moral conditions in the matter of child custody, and it can play a role in his chastity under description of chastity. ; Even if his righteousness and non-debauchery cannot be considered a condition of custody. Based on this, if the non-observance of the mother's hijab is enough to put the chaste upbringing of the child in serious danger according to the prevailing Sharia and customs; He is no longer a guardian in the matter of custody of the child, and the continuation of such custody leads to harm to the child, and therefore custody can be taken away from him. It should be noted that despite the passage of more than half a century since the sexual revolution in the West and the occurrence of nudity pests in these societies, today we are witnessing efforts, especially by families, to treat the aforementioned complications.

The European Court of Human Rights, which is also referred to as the Strasbourg Court, as a court that has international jurisdiction in the field of human rights on a regional scale, has repeatedly faced the issue of "Hijab" in its rulings. The approach of that court is that governments have the right to limit the hijab in public institutions, especially schools. The following article tries to criticize the performance of the European Court of Human Rights regarding the restriction of the hijab in public institutions from the perspective of the international human rights system. Ragham's hypothesis is that the European Court of Human Rights, influenced by the supremacy of state hegemony, by issuing a ruling to restrict the hijab, not only did not guarantee human rights, but violated them. In order to verify its hypothesis, the upcoming research has been carried out with a descriptive-analytical method based on the collection of information in a library form. The following article has proven that this action of the European Court of Human Rights violates the principle of freedom that the first generation of human rights goes back to. By adopting this approach, the aforesaid court violated the principle of religious freedom which is accepted in the International Bill of Rights and also has a customary dress, and also violated Article 9 of the European Charter of Human Rights, which according to a mission For which the court is drawn, it is considered a violation of the purpose.

A review of the history of Iran shows ups and downs in the issue of women's hijab. This research aims to examine the future of the hijab according to the current state of women's clothing in Iran, with the qualitative analysis method and with the aim of estimating the future of the hijab in Iran, analyzing the past trends and existing drivers and its discussions in the Pahlavi period and the Islamic Republic of Saman. has been found History, culture, civilization, religion, public and government opposition are among the trends and elements that are positive drivers, which are in front of negative elements such as acting on the West, influence of politicians from other countries, government policy. On the other hand, in the era of the Islamic Republic of Iran, in the analysis of positive trends and drivers, it is possible to refer to the religious culture, the cultural nature of the revolution, religious and social sensibility, in contrast to the negative trends and drivers such as the lack of justification of the elites and executives, the lack of a program or law. Or non-implementation of the program or law, tolerance, negligence and passivity on the part of the guardians and ignorance of the philosophy of hijab, lack of knowledge of the rules of hijab, virtual space and its effects are on the part of citizens. The findings show that Iranians have a strong background in the issue of hijab, and the efforts of kings in the past and the opponents of the revolution in the present time to discover the hijab were not successful, and the experiments carried out by some women in the present era with the establishment of efficient laws and strict implementation It will be resolved. However, the passivity and confusion of officials in the face of the discovery of veils cannot be ignored.

Since in recent decades, some European countries have placed restrictions on Muslim women's clothing, it is necessary to explain the status of women's freedom of clothing in the context of international law. This study using the judgments of the European Court of Human Rights and international instruments and obligations in this field, tries to challenge the inconsistency of restrictions on the religious clothing of Muslim women and explain the need to ensure the right to freedom of religious clothing. The main question of the present paper is that the opposition to religious clothing and hijab of women in European countries is contrary to international law and human rights or not? This paper concludes with a descriptive-analytical method and library resources including the examination of existing instruments that the prohibition of religious clothing is a violation of human rights and their religious freedom, and such a prohibition is based more on political and social pressures than on solid legal principles.

Peerless essence of the God, Almighty, “Hoviat” exists in the soul of respect, greatness and magnanimity of power. The Almighty owns seventy thousands of veils of light and murk. If such veils are removed, the light of splendor of the Almighty shall burn whatever, but him. The first manifestation of the Almighty is manifestation of the great name of “ALLAH”, which appears in the form of reality of Prophethood of Mohammad (Peace Be upon Him). His holy essence is the bright modesty of right. From among the names and traits of the Almighty, four names of “Alaval”, “Alakhar”, “Alzaher”, “Albaten” are the initial veils and the seven names of “Hai, Ghader, Morid, Sami, Basir, Alim and Motekalem” are of the second place and other names, are the other veils of the God Almighty. The worlds existed in the arc of descent. Respectively, the world of intellects, the world of souls and the world of essence, are the samples of bright veils and the world of materials may be credited as the dark veil of the Almighty.

The social-political events and tensions of the end of September 2022 showed a normative change in the hijab issue in Iranian society. One of the major focal points in this normative change is the negative and effective role and function that the Persian language media of the governments hostile to the Islamic Republic and its opposition have played in this matter.The current research has investigated the content of four main satellite channels using the qualitative content analysis method based on representational literature. The results of this research include fourteen sub-axis: normalization of not veiling against the non-mahram, highlighting of anti-cultural events, normalization of hijab from Sharia to secular social issue, de-normization of the cultural and moral norms of the society beyond hijab, growth of nudity in visual content, use of famous faces. Art and sports, using the capacity of poetry and music, placing the hijab against the professional development of women, launching virtual and media campaigns, creating social costs for veiled people, expanding western cultural occasions and rituals, using the capacity of Iranians abroad, using the capacity Emotions were a discourse analogy between the Islamic Republic of Iran and anti-women groups in the norm of hijab and a main axis that shows that these media have used fourteen main strategies to change the norm in Islamic hijab. These strategies have pursued the change of the hijab normative system as a common goal.

The fall of sedition last year (1401) caused many political and sociological analysts to raise the question that why and to what extent is the Islamic Republic of Iran willing to pay for women's hijab in society? In the meantime, some people, with a one-dimensional view, considered this issue to be merely ideological, and some others called it the government's policy to maintain its supporters. The aim of the current research is to investigate the main causes and factors of the importance and necessity of this matter in the system of the Islamic Republic. The main question is why the Islamic Republic system insists so much on observing a social obligation, despite numerous internal and external problems? This research investigates this issue with descriptive-analytical method and using library sources.The findings of the research show that the great importance of hijab among the imams of the revolution as the outliners of the general policies of the system, which is also based on considering the advantages and disadvantages of this matter in their eyes, is the most important reason for this. Sociologists and intellectuals of the society have also put forward reasons such as the cultural image and identity of clothing, disruption of the system and the priority of social rights over the individual regarding the necessity of clothing, which supports the view of the Imam and the leadership on the issue of women's clothing...

Ibn Junaid Eskafi is one of the great Shiite scholars of the 4th century, whose books have not reached us, but some of his views have been quoted in jurisprudence books. Allameh Helii brought up a sentence of his about the clothing of men and women and he himself added an explanation to it, which has been misunderstood; To the extent that some non-experts have stated that Ibn Junayd considers the extent of obligatory covering for men and women to be equal in front of others! In this article, by an analytical method and by referring to the quoted sayings of Ibn Junayd, it becomes clear that such an understanding of Ibn Junayd's words was due to unfamiliarity with specialized jurisprudential texts, and Ibn Junayd did not believe in such a view not only regarding the women's veils in front of non-incest, but even in the "Prayer Veil"; Rather, the only difference between his opinion and others regarding women's veil is that he does not consider it obligatory to cover women's head during prayer, with the condition that non- incest does not see during prayer. Also, by carefully examining the above-mentioned quotes from him by Allameh Helii and others, it becomes clear that Ibn Junaid's sentence, which has been misunderstood, was only referring to the meaning of the word ``Awrat'', and if there is any ruling from it, it is the general ruling of veiling, which is also Both men and women are obliged to observe it in front of everyone (that is, even in front of their own sex and in front of incest); And his fatwa in this context is the same as the fatwa of the general Shia jurists.

The hijab has become a prominent issue in Iranian society, mainly influenced by how religious texts interpret and define it. Most studies on hijab in early Islam have used jurisprudential methods. However, as the hijab is a cultural matter, understanding its historical-cultural objects can reveal new insights into the act of wearing a hijab. In this research, hadiths were analyzed as oral history using a historical-anthropological approach to examine the hijab in its socio-cultural context. The goal is to understand the connection between social structure and cultural system. This research aims to study the meaning of hijab and perceive how the social structure and cultural system of early Islam influenced it. Using hadiths as oral history and analyzing them with a historical-anthropological approach, this research examines hijab in its socio-cultural context. The main focus is to study the connection between social structure and cultural system, specifically regarding the meaning of hijab in early Islam. The research suggests that portraying hijab as a way to control sexual lust in society is inaccurate. The true essence of hijab is shaped by the historical context of Islamic societies, where women's status and respect were based on their social class. The hijab is essential for free-believing women compared to maidservants and dhimma people, who have fewer restrictions, as it upholds the respect of a free-believing woman. If the hijab aimed to control sexual lust, it would be compulsory for all women. However, it was only mandatory for devout Muslim women, not all.

The sense of security is a perceptual and subjective phenomenon and interprets the actors' understanding of the veil with multiple meanings; and it leads women to cover diverse behavior. The perpose of the present research was to understand the Hijab with a sense of security among girls and women who can be interpreted by relying on Giddens existential security.

In this research, from the qualitative approach and the strategy of the thematic analysis method based on semi-structured interviews among young women and girls of Mashhad city, relying on targeted sampling of the type of maximum diversity, with selected findings as far as persuasion and saturation. Scientifically, the data was collected, and the coding and analysis process was done based on qualitative software.

The results of the research include six key categories of being safe from meaningful looks, being safe from verbal assaults, being safe from physical assaults, being safe from theft and pickpocketing, being safe from coercion and bullying, labels Not eating" three selective categories" sexual-gender security, social security and psychological security have been achieved.

Hijab can be a positive and negative phenomenon, a type of immunity in different dimensions, which enhances women's sense of security. Meanwhile, women who pay attention to hijab from the point of view of agency, consider this issue as one of the most important frameworks of divine decrees to guarantee individual happiness and security of humanity, as well as women activists who consider hijab as a social issue. They strengthen their collective identity through covering, enjoy relative immunity and feel very safe in their social interactions.

The purpose of this research qualitative studies meta- synthesis related to hijab in Iran after the Islamic Revolution. The source of the research was from the 811 bases during the 1357- 1399 in two scientific sites. At first stage, 76 sources and in the second 53 sources were found based on content matching. The quality of the sources as well as the credibility and reliability of the findings were examined. As results, two general themes of "traditional hijab" and "modern hijab" were extracted. The traditional hijab was consisting of the characteristics, function and solutions to strengthen the hijab, the supporting arguments from religious teachings, the reasons for the tendency to wear, how to deal with non-observance of the hijab in order to strengthen the desire to wear The consequences of bad hijab and how to portray it in domestic websites compared to modern hijab, considering the meaning-making axes such as the meaning, shape, types of hijab, supporting arguments, the causes and contexts of bad hijab and how to deal with it, the status of the hijab and how to portray the hijab in Foreign sites were placed at two ends of a spectrum. In the light of existing relationships between their different levels, the "conceptual model of hijab" was abstracted.

Ahmad Ghabel is one of the modern religious thinkers in Iran, and according to the basis of his opinions and thoughts, he can be considered one of the supporters of the neo-atzali trend. In the derivation of jurisprudence, he attaches a special function to the independent intellect, and relying on his rationalism and special foundations, he has presented special opinions regarding the issues of Muslim women in various jurisprudential issues. Including; The possibility of changing the ratio of inheritance between men and women in the event of a general change in the economic relations of the family and the absence of the obligation to cover the head and neck of women. In the present research, by descriptive-analytical method, Ahmad's jurisprudential foundations can be extracted and some of his views on women's issues have been examined and criticized. The result was that some of Ahmad Qal's opinions regarding women's issues, which are influenced by his presuppositions and neo-atzali foundations, can be criticized and revised, and on the other hand, some of his opinions, such as the opinion on the non-superiority of men based on their stature, It is in agreement with the Qur'an and the life of the Prophet(PBUH) and is confirmed.

4In today's world, the enemy, especially relying on various tools in the virtual space, constantly seeks to achieve its sinister goals, including weakening the significant issue of Islamic hijab in Islamic societies. The Islamic Penal Code of the Islamic Republic of Iran, rooted in the Islamic faith, designates this important and religious duty as part of the religious obligations and obligates its recipients to adhere to this principle. The current conditions in the country indicate multiple efforts by the enemy in this regard, and unfortunately, many sisters have fallen for foreign deception and will be incited to pursue these sinister goals. Non-compliance with Islamic hijab in the present circumstances initially raises the question for the judges as to whether the actor has committed this act merely out of emotion, or whether it was, in fact, a deliberate act with a previous intention and for the purpose of encouraging others of the same gender to engage in similar actions. This issue has created differences of opinion among judges, especially resulting in contradictory rulings Regardless of the validity of the reasoning of either proponents of the two viewpoints, it seems that in choosing the type of punishment and, consequently, determining the penalty, the prevailing conditions in the country should also be taken into account, and making an absolute decision in this matter appears inappropriate.

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 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.

This research is organized by library method and searches the laws and approvals related to hijab and chastity. First, the lexical and idiomatic dimensions of hijab and chastity have been examined.
Then it analyzed the view of the legislator of the constitution and the cultural policy maker towards this issue and in addition to the legislator's definition of hijab, some examples have been extracted from the laws. It seems that the approvals of the Supreme Council of the Cultural Revolution can be reviewed and evaluated in several areas.
 The first evaluation is in terms of programming and codification, the second from the point of view of effectiveness and its cultural effects, and the fourth from the aspect of guaranteeing implementation and ensuring the fulfillment of the legislator's goals.
In this research, it has been tried to examine the above-mentioned dimensions and the ratio of the approval of the Supreme Council of Cultural Revolution on the issue of hijab and chastity with the mentioned elements should be determined

In recent years, Development of new means of communication ,increasing the social integration of Iran with the worldIn recent years, Development of new means of communication ,increasing the social integration of Iran with the world community,promotion of women's knowledge and their impressionability from feminist schools and capitalist culture, has aroused a new type of female identity and has created resistance against the government's cultural policies and religious orders such as hijab. Despite the importance of the government facing this phenomenon, the approach of governing bodies, indicates the lack of a wise strategy.Surely,the point of view of the Supreme Leader is decisive in formulating such a strategy. The present study tries to answer this question considering the formation of women's new identity seekings and preserving the hegemony of the Islamic Revolution, ,how should the hijab issue be managed from the perspective of Ayatollah Khamenei? This study was done based on analyzing the themes of the networks method .The data was analyzed using Maxqda software and in three-step coding, and peer-to-peer method was used to confirm the reliability of the findings. Our findings indicate that the speech of the leader, has produced a semantic construct with the indicators of “intellectual and cultural explanation in the management of hijab”,”care of the enemy's conspiracy in the issue of hijab”,”negation of passivity in the face of western propaganda attack”, “need to explain the place of hijab in the advancement and social development of women”,”Modeling" and “Prohibition of evil based on tolerance and logic”as moments.

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.