hijab

Covering and Hijab's problem after the Islamic Revolution's victory has always been one of the most critical challenges of the Islamic Republic, especially in youth, students, and society's elite. The present study investigates the crucial doubts and questions about the Hijab and expresses scientific and convincing solutions and answers with the analytical-descriptive method and library resources. While describing the history of the Hijab in Islam and the Islamic Revolution of Iran, the present study responds to the vital and new suspicions that have recently been raised by opponents of the Hijab and some anti-Islamic media. Doubts are as follows: the conflict between the Hijab and the freedom and progress of women, the lack of connection between the Hijab and innocence, the different perceptions of Muslims about the Islamic Hijab, the incorrect citation of the legality of the Hijab, etc.. Based on the results, the Islamic Hijab has no conflict with freedom (in its real sense) and never hinders the individual's growth, perfection, and maturity. Innocence and modesty accompanying Hijab can strengthen family privacy and lead to society's intellectual and spiritual health. All Islamic jurists agree on the necessity of the Hijab. There should be no confusion between the decisions of the rulers of Islamic countries and the people's behavior about Hijab, with the exact order of Islam that it is necessary to observe Hijab.

The Verse 59 of the Surah Al-ahzāb plays a key role in inferring the ruling on Hijab due to its legislative characteristics. Does this verse specify the scope and realm of hijab? Does it have a wisdom for a ruling or a cause? Does it show exclusive concepts, if it shows the hijab? Can we refer to the Arabic verb Yu'rafna as a word delineating the boundary between the free and salve women? Based on the document-analytical method, this article carefully examines the sources of both Shiite and Sunni sources and seeks to express the necessity of maintaining the hijab of women. It concludes that, the title of “observing the public chastity” is not mentioned in the words of the commentators and jurists. Additionally, since the people of the Book, slaves and those who did not observe Islamic Shari'ah lived in Media of the day, this verse means the very attention to the protection of privacy in the form of identification and security of the committed women, and so there is no obligation to wear hijab.

The institution of the family has been attacked by various schools over the past few centuries. The formation of single-parent families, gay marriage, white marriage, etc., are the results of this invasion. In the meantime, it is "shyness" that can be the protector of the family in this cultural campaign. This article provides a systematic review of research in the field of hijab, chastity and modesty and its impact on the family in a positive light and the effects of cultural invasion in a negative light. In fact, the innovation of this research is the study of the effect of modesty as a strengthening element of the family, which has been neglected in most studies. Methods: In a search conducted in Persian and English index index banks, seven, 650 and 47 articles were found in SID, Magiran and Noormags databases, respectively. Out of 705 studies, 605 works were not conceptually related. After deleting them, 100 articles were analyzed and after studying the abstract and text of all these articles, 38 related articles were reviewed. Conclusion: The results of this study show that it is necessary to pay attention to upbringing and strengthening modesty as one of the basic factors in strengthening the family. This topic should be included in the research priorities of family researchers.

This paper looks at how Muslim women with an Iranian background and now living in Canada perform their identity through wearing the hijab. This was achieved by observing the behavior of six members of this community on Facebook using Erving Goffman’s stigmatization theory. The observation reveals that women who wear the hijab are more likely to identify themselves as Muslim-Canadian while those who have abandoned the hijab after immigration are more likely to identify themselves as Iranian-Canadian. Moreover, the results show that while Goffman’s theory is very useful in trying to understand the stigmatization of the veil after the 9/11 attacks as well as other extremists’ attacks, the pressures that this created on Muslim women, as well as the behavior of some women in dropping the veil in order to ‘pass’ such stigmatization, his theory is of limited use in understanding the more complicated performance of women who kept their hijab in spite of the challenges they faced.

Le port du voile est une obligation religieuse qui repose sur plusieurs sources jurisprudentielles. Cependant, certaines personnes estiment que le port du voile est une question individuelle et non sociale. Par conséquent, elles soutiennent en principe que l’obligation du port du voile n’entre donc pas dans le domaine de l’intervention de l’État ni même de la société. Cet article traite de cette question importante de la responsabilité de l’État islamique, en critiquant les arguments de ceux qui pensent que le hijab est une obligation individuelle et vise à prouver qu’il est plutôt une obligation sociale. Les preuves apportées dans cet article sont divisées en deux grandes catégories : les preuves jurisprudentielle-légales et les preuves coraniques. En effet, dans cet article en plus d’apporter des réponses appropriées à chaque preuve, l'aspect jurisprudentiel de la question sera également analysé. Bien sûr, la nature sociale du hijab, de la chasteté ainsi que la responsabilité du gouvernement islamique dans le maintien et l’expansion de ces normes vestimentaires dans la société, ne signifie forcément pas que le gouvernement doit recourir à la force, les mesures judiciaires et pénales à cette fin; au contraire, sur la base de preuves jurisprudentielles, il est obligé d'adopter les meilleures méthodes pour promouvoir le port du hijab et la pudeur dans la société