Ḥijāb

Hijab is one of the religious beliefs and social values in Islam that plays a significant role in social conditions and the family system. Changes in its practice lead to specific social and familial consequences, which themselves are influenced by critical factors such as protective hijab and religious zeal. In this regard, the present study seeks to examine the role of protective hijab and religious zeal in the psychological tranquility of society and the family system. The question arises as to what the consequences of protective hijab and religious zeal are for the state of society and the consolidation of the family system. The research method is descriptive-analytical, and the research tool is library-based, relying on Qur'anic verses and narrations. The findings of the study indicate that hijab is one of the manifestations and outcomes of faith and piety. Therefore, in order to strengthen it, the primary focus should be on consolidating faith and enhancing the religious beliefs of society, which serve as the essence and foundation of their morality and behavior. In promoting the culture of chastity and hijab, it is necessary to emphasize the reinforcement of particular moral values and concepts such as piety, chastity, modesty, and religious zeal, which are closely related to hijab and serve as intermediaries, being among the fruits of faith. Regarding the relationship between protective hijab and religious zeal, aspects such as the purification of the soul through hijab, the preservation of societal balance in terms of security and psychological tranquility, the protection and reinforcement of the family structure, and the prevention of immorality and the collapse of social order can be highlighted. All these require religious zeal and attention to societal tranquility and the strengthening of family foundations as a sacred institution in Islam.

Hijab, as one of the religious rulings and commandments, requires adherence to certain considerations and individual responsibility within the Islamic society. The present study aims to identify the main aspects of the ethical and educational approach of Imam Sajjad (PBUH) regarding hijab and modesty from the perspective of individual responsibility. The central question posed is: What are the ethical and educational principles presented by Imam Sajjad (PBUH) concerning hijab and modesty from the standpoint of individualresponsibility?This study is descriptive and analytical in nature, utilizing a library-based research method and textual analysis of Sahifa Sajjadiyaand Risalat al-Huquqby Imam Sajjad (PBUH). The findings indicate that repentance from improper actions, contemplation on one's deeds and behavior, continuous connection with God, adopting a behavioral model based on chastity, considering the rights of others, and enjoining good and forbidding evil—based on the perspectives of Ahl al-Bayt (PBUT)—are key ethical and educational aspects of Imam Sajjad's (PBUH) approach to hijab and modesty.Individual responsibility concerning hijab and modesty entails understanding the philosophy of hijab, adopting proper attire that reflects the dignity and personality of women and girls in society, and recognizing the central role of the individual within the family system, thereby contributing to the establishment of a healthy and ethical society for all. In this regard, spiritual education, reliance on supplication and invocation, striving to avoid unhealthy environments and individuals, and promoting a model of appropriate and dignified attire play a crucial role in shaping a moral society.

This article, aiming to conduct a comparative analysis of governance principles in the Alawite tradition and the Soleimani School, seeks to attain a deeper understanding of these two managerial models and demonstrate how these principles can be applied to effective governance and societal management. By analyzingand comparing the principles and practices of Imam Ali (AS) and Martyr Soleimani, it becomes evident that both emphasized justice, transparency, ethics and spirituality, and public participation in their pursuit of establishing a just and sustainable society. Furthermore, this study examines the strengths and weaknesses of both models in managing social and security issues and proposes practical strategies for utilizing these principles in contemporary governance. Governance, its various models, and the multiple debates surrounding it remain a highly discussed topic in the realm of governance in the present era. Since 1980, with the introduction of the concept of good governance by the World Bank, numerous efforts and diverse narratives regarding governanceand its models have emerged. The proliferation of different governance models in recent years reflects the complexity and dynamic nature of this field. Alongside discussions on governance models, the subject of governance ethics has also gained prominence, and it can be argued that governance ethics constitutes the guiding spirit of governance models and the distinguishing factor between them.Following the martyrdom of Martyr Soleimani, the most significant statement and description of him was undoubtedlyprovided by the Supreme Leader (May his shadow endure), who referred to him as embodying a "school of thought." Given this description, it is imperative for scholars to elucidate the various dimensions of this school, one of which is the governance ethicsof Martyr Soleimani. This article endeavors to identify and codify the components of governance ethics in the Soleimani School. Through a review of various articles, research studies, and the foundational principles of Islamic thought, the study provides a general exposition of governance ethics theories in the Alawite tradition. Subsequently, using thematic analysis, the components of governance ethics in the Alawite tradition and the Soleimani School are extracted and presented based on Martyr Soleimani’s speeches, interviews, will, and other credible sources.

Hijab and modesty, as significant symbols of the Islamic lifestyle, play a crucial role in fostering a chaste life and supporting the foundation of the family. Accordingly, the effort to extract an epistemological model from religious texts, including Sahifa Sajjadiya, holds considerable importance for promoting the culture of modesty and hijab in the Islamic society of Iran. This endeavor provides an optimal epistemological framework for addressing existing challenges and offering practical solutions. The central question of this study is: What is the epistemological model presented by Imam Sajjad (AS) for promoting the culture of modesty and hijab? The findings indicate that within the luminous divine text of Sahifa Sajjadiya, it is possible to establish an educational framework encompassing the dimensions of faith, worship, and ethics; physical and biological aspects; social and political considerations; economic and professional domains; scientific and technological elements; and aesthetic and artistic dimensions. This framework aims to foster a life grounded in piety and chastity. In the epistemological model of Imam Sajjad and Sahifa Sajjadiya, the teaching of monotheism serves as the foundation for considerations related to appropriate attire. This is followed by understanding the philosophy of hijab and its social functions, seeking divine guidance for covering sins and returning to the ideal and Quranic standards of attire, cultivating self-esteem to value one's body and personal appearance, viewing immodesty as a grave sin, and utilizing internal capacities to confront immodesty. This article employs a descriptive-analytical methodology, utilizing library research tools and content analysis of Sahifa Sajjadiya.

The emergence of Islam was the beginning of a civilization in which, by playing their noble and human roles, women founded one of the pillars of humanity's progress towards prosperity and the great goals of Islamic civilization. One of the most important arenas for women's presence and role-playing is the social arena, for which requirements have been stated by the holy law. Reflecting on the verses of the Holy Qur'an in order to obtain these requirements leads us to things that can be categorized under the two general headings of "removing the sexual view of women" and "maintaining the sexual view of women". Among the obligations under the first title are maintaining modesty in speech and behavior, maintaining hijab, not showing off, avoiding secret friendships, not mixing and not being alone with non-mahrams, etc.And among the requirements under the second title, it is possible to mention the appropriateness of role-playing with mental and physical abilities, observance of customary balance between rights and duties, respect for legitimate freedoms, etc.

Tarqet: 

some abnormal be haviors are closely related to the safety and moral order of the society. The legis latir has criminalized the negative effects of non-obsevance of Islamic hijab in the streets and in public and has determined the punish ment.

Reseach metod: 

the current research is of a gualitative type mith a descriptive analytical method and using alibrary method to in vestigate the reseach.

On the one hand, the leqislator has made some innovations in daftinq the said bill, one of the most important of which can be mentioned is the definition of determininq specific criteria for discoverinq hijab and bad clothinq fo women as well as men. On the other hand, in the position of implementation with cae in its provisions, The bill has major challenqes, wspesiallindetemininq punishments that are usually considered for serious crimes: She mentioned confiscation of poperty, exclusion fom work and curfew for people who do not cover themselves.

Drafting the family support bill and understaning, the sociological and criminologicalfoundations of hijab believinq in the preventive aspectsin the issue of nio wearinq the hijab or in decency and creatinq a sense of security. all orqanizations and various political, social, law enforcement bodies have been forced to link the hijab to the protections of the family with Islamic standavds and the customs of the criminal law society.

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.

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.

One of the most important jurisprudential issues related to social life is women going out to work, and thus mingling with men in the workplace. This issue has affected the field of education as well as jurisprudence. Because a woman’s going out to work casts a shadow over the process of raising children and causes psychological and emotional damage to the children. It is possible that the basis of family training, in which the woman plays a pivotal role as a “mother,” will undergo fundamental negative changes. As for Islam, it does not prohibit the mixing of the sexes absolutely, if this does not require the man to be alone with the non-Mahram woman in a place where no one can have access to them. Some believe that the term ‘mixing’ in the aforementioned sense is a new term in Islamic culture. On the other hand, some absolutely forbid mixing between the sexes, and they believe that according to the Qur’anic and narrative texts, it is forbidden for women to go out to work and leave the house for a long period because this usually leads to mixing with non-Mahrams. This article examines the jurisprudential ruling on women’s occupation with the assumption of mixing with non-Mahrams, as well as the educational effects of women’s occupation outside the home using the method of diligent research. By examining the available evidence, the findings showed that mixing between men and women is not absolutely forbidden, but it is prohibited due to the possibility of occurrence of temptation and falling into the forbidden predicament. In addition, if a woman’s occupation has a negative impact on raising children, especially in the child’s early years, it can be judged to be undesirable and sometimes even forbidden.

The hijab is a legal matter whose obligation is based on many jurisprudential sources and evidence. Some believe that the hijab is an individual issue, not a social one. In principle, the hijab does not fall within the scope of interference by the government or other people. Accordingly, the present article deals with this important and pivotal debate in the field of the Islamic government’s responsibility towards the hijab and attempts to prove that hijab is a social issue, through criticizing the evidence of those who believe that it is an individual issue. As for the aforementioned evidence, it is divided into two main categories: jurisprudential-legal evidence, and the Qur’anic evidence. In this article, in addition to objectively responding to the evidence, the jurisprudential aspect of the issue is also analyzed. Of course, the social nature of the hijab and chastity, and the responsibility of the Islamic government to intervene in social affairs does not always mean violent and judicial confrontations such as determining or implementing punishment for this purpose. Rather, based on jurisprudential evidence, the government must adopt the best ways to call for the implementation of this famous practice.

The Islamic lifestyle in the Qur’an and the Hadith has variables that must be known in order to strengthen the family entity. Accordingly, the current research was conducted to analyze and identify lifestyle variables affecting women’s hijab and Islamic dress using a combined method (quantitative and qualitative). Qualitative data was collected based on the influential variables using open questionnaires and interviews, and quantitative data was obtained by using weighting Delphi questionnaires. Then, after collecting qualitative data and identifying variables within the framework of the Delphi model, 10 questionnaires were prepared and distributed to the experts of Qur’anic Sciences, and quantitative information was collected, after which structural analysis of the data was conducted using the (Mic Mac) program. The findings showed that the variables of simple and stable marriage, observance of customs consistent with Islamic law, belief in the origin of tranquillity and the origin of affection, following ideal figures in Islam, security and immunity, and a cohesive and upright family, the monotheistic orientation and belief in religious beliefs are among the most important variables of the Islamic lifestyle that affect women’s hijab and cover.

Sharia rulings are generally classified into individual rulings and social rulings. The question raised regarding the ruling on the hijab is: ‘Is the obligation of the hijab an individual ruling, such as prayer and fasting, or a social ruling, such as the Hajj, Khums and Zakat?’ Finding an answer to this question is parallel to the issue of the obligation of hijab from a new perspective. This article was written with the aim to explain the obstacles and challenges in the issue of the hijab, by analyzing the opinions in support of and against the hijab. To achieve this purpose, relevant sources, including articles and books written in the period from 1951 to 1977 were analyzed and reviewed. We did not find any research in which the subject of the current study was analyzed. The finding of this research showed that the hijab and its jurisprudential ruling are a personal and individual issue, but with social implications. Therefore, considering the social evils resulting from not using it, governments can, as secondary legislation, and based on the jurisprudential principles “necessity is based on its needs” and “necessity makes forbidden things permissible” impose the Islamic hijab on members of their society

In the jurisprudence of the two sects, there is a relative agreement that the maids are exempted from the obligation to cover their heads and faces. The Holy Quran does not specify the exception of maids. After the death of the Holy Prophet (sawa) the scientific authority of the Ahl al-Bayt (as) as teachers and interpreters of the Quran was ignored. On the other hand, the companions did not have enough knowledge and mastery to untie the meanings of the Holy Quran. These factors caused the society after the Prophet (sawa) to violate a significant number of verses of the Holy Quran by misunderstanding or expediency-based ijtihads. Violation of the verses of the Holy Quran by the society after the Prophet (sawa) raises the possibility that "the exemption of maids from the Quranic rule of the religious hijab" is not the tradition of the Holy Prophet (sawa); but be like these cases. This article is compiled to investigate this possibility. However, the issue of maids’ Coverage is not a problem today; but understanding issues such as the intentions of the Shari'a, the causes of the legislation of rulings, and the gender system that Islam seeks depend on the analysis we have of their coverage.

In some hadith and historical books of Sunnis, there are narrations and reports that, according to them, the Holy Prophet (pbuh) took off his clothes and exposed his private parts and was prevented from doing so based on an unseen call. Two groups of these reports are related to the Prophet's childhood, one group is related to the Prophet's adolescence, and one group is related to his youth, which can be criticized in terms of documents and texts. Despite the importance of this topic, no independent research has been conducted in this field. In the documentary review, it was found that the documents of the narratives of the Prophet's nakedness before his mission are weak, and in the textual criticism, the discussed narrations are inconsistent with the verses of the Quran, Sunnah and reason, and they are scattered and full of anxiety. Finally, the origin of these reports was investigated and it became clear that these traditions were made by the Umayyads to destroy the reputation of the Prophet.

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.