نشریه مطالعات تربیتی و اجتماعی قرآن و عترت
پیاپی 5 (بهار و تابستان 1399)

The issue of Hijab is one of the most important issues in Islamic society that Islamic scholars, especially, jurists, interpreters, sociologists, and psychologists have been paying attention to it since the first century of the advent of Islam. The Holy Quran also pays attention to it in several verses on different occasions; meanwhile, Quran points out the position, rules, and philosophy of the principle of Hijab legislation. This descriptive-analytical research tries to investigate the issue of Hijab from the view of Quran using narratives with the purpose of explaining this basic issue from the view of the most significant reference of Islamic legislation. In this article, it will be clarified that Hijab, regardless of its quantity and quality, is a certain issue in Islam and its observance is a necessity for men and women. Quran pays attention to the two attributes concerning the stages of Hijab trend; first, the observance of this necessity starts from the family of the Prophet Mohammad and then it is followed by other members of the society; and second, gradation which means to start from an easy stage to a hard stage. Finally, God declares in Quran that the effects of the adherence to this divine rule are beneficial to society, itself, and guarantee the health of human society.

One of the moral virtues that is emphasized in Quran is chastity. Chastity is an inner state in humans that prevents them from Haram and leads them to the high levels of humanity. Since chastity has an important role in the individual behavior toward the destination of creation and can save the society from the threat of moral fall and foreign cultural domination, the study of chastity dimensions and its function in the growth of humans is necessary. Because chastity is presented in three domains of action, speech, and thought in the Holy Quran, and it is considered as the best worship in innocents’ narratives, this descriptive-analytical study tries to investigate chastity dimensions using the library written sources. The findings show, from the view of Quran and narratives, chastity in looking, chastity in covering, the lack of covering the clothes of fame, the lack of panache, and chastity in food and property are instances of chastity in action. In the case of chastity in speech, the examples are as follows: appropriate saying, necessarily talking, not joking with non-Mahrams, and not using lustful content. Furthermore, the prohibition of interaction with non-Mahrams, not being alone with non-mahrams, the avoidance of flirtation, the avoidance of handshaking, and the avoidance of solitude and illegitimate love are among the solutions of Quran and narratives to keep chastity in thought.

According to divine verses, the issue of coverage is among the first issues that the Prophet Adam faced it after his fall. God in the Holy Quran lays down some duties and commands on how to cover correctly. The correct methodology for institutionalizing the culture of coverage in human societies is one of the issues that is always in the battlefield of different opinions. Therefore, it is necessary to choose the most complete version of divine revelation as the basis of building culture by analyzing the view of Quran in this regard. This descriptiveanalytical article attempts to draw cultural planners’ attention to the method of presenting value topics based on the method of Quran for building culture as an effective way to plan cultural activities, so that it makes the improvement of value criteria in society easier and makes audiences more receptive to tolerate its difficulties. God uses some techniques such as gradation, modeling, rating, and expressing the philosophy and reason of commands. It is obvious that if Hijab is a criterion of being honorable rather than an issue that restricts the people in a society, it will receive the public attention.

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.

Islamic coverage and Hijab is one of the most important Quranic issues that comes in the divine verses. One of those verses is the verse 31 of Surah Noor. The present research tries to explain the position of Hijab and chastity from the view of the Holy Quran with the aim of determining the structure of this verse and its connection with the whole Surah. The main question is whether the verse 31 of Surah Noor can have a coherent structure and how its structure has a connection with the whole Surah. The content of this descriptive-analytical research was classified and analyzed according to the research questions and aims. The results demonstrate that all divine verses, as well as the whole structure of Surah Noor, are considered as a shining light that leads humans to the God. In Surah Noor, sometimes one part of the structure is placed in a verse, and sometimes one part of the structure is omitted based on the verbal and semantic evidences. The verse 31 of Surah Noor has a four-part structure which is visible in the whole Surah. Examining the Quranic concepts in a coherent structure makes us more familiar with the miraculous dimensions of Quran, and take advantage of the infinite sea of its crucial concepts.

Hijab is among the most important issues in monotheistic religions, particularly, Islam and it has a significant role in the reduction of the rate of psycho-social deviations. The issue of bad-Hijab is considered as a social harm in the society and its modification needs to have a cultural engineering and cultural-social policies. This article aims to examine the role of Hijab in the reduction of the rate of psycho-social deviations among women. To respond to the main research question, the written sources related to Hijab were reviewed by a library research method. According to the results, from the perspective of Islam, a proper Hijab has several positive effects on the individuals and society. Hijab affects the moral health of society, women’s purity and the improvement of their personality. Not only does it not hinder a woman’s freedom, but also it gives her a defensive role against personal and social harms. In addition, the spread of non-chastity in the society causes the disintegration of families, the prevalence of promiscuity, the reduction of women’s position, and the appearance of psychological diseases in the society. As a result, if families pay attention to Hijab and observe it, the rate of psycho-social deviations will be reduced.