نشریه مطالعات اسلامی زنان و خانواده
سال پنجم شماره 2 (پیاپی 9، پاییز و زمستان 1397)

The objective of the present study is to find a model of family resilience based on individual and family factors with an emphasis on the mediating role of individual resilience. In this study correlation, the sample of 210 patients from the MS Community of Qom were selected by available sampling method. Then, they responded to the following tests and questionnaires: Family Assessment Device (FAD), Family Assessment Correlation (FACES-III), social support- family scale (PSSFa), Conner and Davidson Resilience Scale (CD-RISC), Family Resilience (FHI), and Life Meaning Questionnaire (MLQ). The Data were analyzed by applying correlation coefficient, separate multiple regression, the technique of separate information, and finding the model of structural equation according to the method of path analysis. Findings indicate that meaning in life as an exogenous variable is only a meaningful predictor of individual resilience and family function. However, individual resilience is only a predictor of family correlation subsequently associated with family resilience via this. Among all variables, two variables of family function and family correlation have a direct impact on family resilience. There is no meaningful coefficient between family support and other variables of individual and family resilience. Therefore, it can be concluded that some individual factors can only provide the conditions for family resilience and have no direct effect on it. In fact, individual factors will affect the family resilience when it is accompanied by family factors.

The social structures that each school defines for achieving its goals varies in comparison with other schools based on theoretical foundations (mainly cosmological, anthropological, and value-oriented). Hence, progress and its indicators in Islamic societies and Western societies are defined differently because of their distinctive attitudes towards the universe, human, and values. One of the significant differences between Islam and the West is the status of the family. If the family is considered as a dormitory for Western individuals to meet the minimum needs, in Islam it is considered for providing and fulfilling maximum demands and needs so that many social structures and organizations (including cultural training centers, mosques, mass media, and etc.) are defined for the extension of the family institution. In the present study, this view, which is called the family-oriented view, will be introduced as the threshold of the Islamic- Iranian model of progress employing the capacity of the fundamental methodology along with the method of critical analysis.The findings indicate that family as the most important institution of the Islamic society, in case it has a real and expected status, will bestow a lot of benefits to the Islamic community such as reducing social-economic costs, educating generations of believers and efficient members, expanding psychological and moral security. The foresaid benefits are regarded as influential factors and important domains of progress and excellence.

Among all human societies, family is regarded as the most basic social institution, as well as the infrastructure for societies, culture, and civilization throughout mankind history. In spite of the current advancement of human societies, family in the modern world civilization has encountered more and more crisis and traumas. Family disintegration has turned out to be as the contemporary dilemma and the increasing social inconvenience. Therefore, the consequences of family disintegration for individuals and society have led scholars and thinkers to research about the remedies for family consolidation. Lady Seyyed Nusrat Beygom Amin, known as the Iranian Lady is one of ththose foresaid scholars. This prominent lady, devoted her prolonged life to the education and training of Islamic teachings, and in particular, made great efforts in providing the Islamic responsibilities of women and the theoretical and practical foundations of consolidating the family from the perspective of Islam. The present study seeks to collect and analyze the effective fundamentals in family consolidation in the contemporary Shiite commentator, Lady Mujtaheed-e Amin through qualitative content analysis and inductive approach by studying the case of interpreting the Makhzan al-Erfan and the Method of Happiness in the Quran. Finally, the research classified eight sub-categories: the role and position of women, centrality of affection and devotion in family, equality of men and women in terms of humanity, legal differences with regard to physical and mental differences, selecting the right and proper spouse, observing mutual rights, observing ethical issues, resolution of disputes. These categories are classified into categories of theoretical basis and practical basis.

Positive thinking in the science of psychology means changing attitudes toward events in life by focusing on positive explanations and interpretations. According to positive-thinking psychologists, with a positive attitude toward self and others along with teaching this way of thinking, one can manage life.This article investigates positive thinking in the light of mystical ethics and analyzes its effect on family interactions. The mechanism of positive thinking derived from the mystical ethics is not merely based on the internal and individual cognitive dimensions but on external, environmental and divine cognitive domains. Positive thinking in mystical ethics, with an emphasis on the divine and monotheistic worldview, has been formed in the three axes of divine justification of events, positive and optimistic attention to divine blessings and positive expectation for divine help. Furthermore, it also investigates the foundations of mystical ethics and its role in couple’s interaction. The monotheistic view toward the existence of the spouse has been revealed in the three spheres of admission of the spouse, attention to the positive characteristics of the spouse, and tolerance.

Observing Islamic standards as well as observing proper Hijab is one of the most important concerns of our society. Dealing with university students who are regarded not only as the knowledgeable and educated members of the society, but also as role models the foresaid issue becomes more significant. In fact, their improper Hijab and consequently its disturbing aftermath can deviate the university from its basic objectives. Therefore, the present research examined the factors related to the status of students’ Hijab. The findings of the study, obtained based on interviews and questionnaires from the sample of 90 students of Payame Noor University of Ghayen, (50 students with suitable Hijab and 40 students with improper Hijab), indicate that there is a relationship between Hijab and mother’s education, number of the brothers, place of residence, knowledge about the conviction and philosophy of Hijab, religious behavior, watching satellite channels, following fashion, political attitudes, social beliefs and model of the veil. Whereas, there is no relation between Hijab and father’s education, the number of sisters, the amount of income, marital status, watching national television, using internet, showing off, the importance of attracting people’s attention, parental consent, parental strictness, mother’s Hijab, satisfaction with models of the clothing available in market, and the ability to afford and purchase clothes.

The aim of this paper is to introduce educational methods based on the psychological point of view on girls’ Hijab training. Observing Hijab leads to the widespread consequences of individual tranquility, promoting and maintaining self-esteem, enhancing self-confidence, stimulating healthy social relationships, increasing marital satisfaction, enhancing trust and reliability among family members, preventing social harm, and so on for females. On the other hand, Hijab is asserted as a sign of faith in Islam. The objective of the present study is to explain how to form a modest behavior in girls based on the evolutionary approach by applying psychological knowledge. Accordingly, the level of individual readiness is the most important basis for the type of training. Findings show that training, acceptance and change of Hijab behavior in girls demand actions in the early years of their life. In the second place, the most fundamental method of learning Hijab is the observational learning method based on the existence of an effective pattern of behavior encircling the child. In the third place, with the physical and cognitive evolution of the child the role of external factors must not be overlooked. In addition, the emergence of critical outlooks and behavior of girls should not be encountered by unreasonable and irrational reactions. Furthermore, relying on the fact that observing Hijab is a divine command which can be recommended at various stages of the growth, it also requires the strengthening of the intellectual foundations of girls in the field of theology.