تأثیر حیای زن بر استحکام خانواده و آثار آن بر حیات‌طیبه
محورهای موضوعی : اخلاق
محیا حکاکان
1
,
نفیسه فیاض بخش
2
,
عصمت سوادی
3
,
محمد رضا شاهرودی
4
1 - دانشگاه آزاد اسلامی واحد تهران جنوب، گروه الهیات و معارف اسلامی، تهران، ایران.
2 - دانشگاه آزاد اسلامی واحد تهران مرکزی، گروه الهیات و معارف اسلامی، تهران، ایران.
3 - دانشگاه آزاد اسلامی واحد تهران غرب، گروه الهیات و معارف اسلامی، تهران، ایران.
4 - دانشگاه تهران، گروه الهیات و معارف اسلامی، تهران، ایران.
کلید واژه: استحکام خانواده, حیای‌زن, حیات طیبه,
چکیده مقاله :
هدف پژوهش حاضر تبیین تاثیر حیای زن بر استحکام خانواده و آثار آن بر حیات طیبه بود. جامعه پژوهش، منابع اسلامی مرتبط با موضوع حیا است. نمونه پژوهش مفهوم حیای‌زن بود. طرح پژوهش توصیفی-تحلیلی بود. شیوه گردآوری اطلاعات کتابخانه‌ای‌ـ‌اسنادی و روش تجزیه و تحلیل اطلاعات بر اساس رویکرد تفسیری بود. به‌این‌صورت که ارتباط مفهوم حیای‌زن با حیات‌طیبه با واکاوی متون دینی (آیات و روایات مرتبط)، اثرات حیا بر روی فرد، خانواده و جامعه تبیین شد. نتایج نشان‌داد، کانون مقدس خانواده در صورتی می‌تواند زمینه پرورش حیا را فراهم کند که زن به عنوان اصلی‌ترین عنصر آن، الگوی عینی حیامداری باشد. در‌این‌صورت خانواده استحکام می‌‌‌‌یابد و از فروپاشی و آسیب‌های متعدد در امان می‌ماند. حیای زن با استحکام خانواده به عنوان سلول تشکیل‌دهنده جامعه منجر به رسیدن جامعه به حیات طیبه می‌شود. هم چنین. حیای زن نقش اثرگذار در جایگاه همسری و مادری، راه رسیدن افراد، خانواده‌ها و جامعه را به حیات طیبه، هموار کرده و طعم زندگی متعالی و طیبه را به کام جامعه چشانده است. در واقع با مزین شدن زن و به تبع آن خانواده به زیور حیا، جامعه در مسیر سعادتمندی و حیات طیبه حرکت می‌کند. یکی از اصلی‌ترین ثمرات تقویت استحیا، رسیدن فرد و جامعه به حیات طیبه به عنوان بهترین نوع زندگی است.
The purpose of the present study was to explain the effect of women's modesty on the cohesion of the family and its impacts on the pure life. The research universe was Islamic references related to modesty. The research sample was the concept of female modesty. The design of the research was descriptive-analytical. The data collecting was through library-documentary and the information analyzing method was based on the interpretation approach. In such a way that the connection between the concept of "female modesty" and the pure life via reviewing of the religious texts (verses and related narrations), the effects of modesty on the individual, family and the society were explained. The results showed that the sacred center of the family could provide the ground for the cultivation of modesty if the woman as its main element was an objective model of modesty. In this case, the family would be strengthened and protected from collapse and other numerous damages. The modesty of a woman by strengthening the family as the cell of the society led the society reaching to pure life. also. Women's modesty plays an effective role in the position of wife and mother, paving the way for individuals, families and society to reach a virtuous life and tasting the taste of a transcendental and pure life to the society. In fact, by adorning the woman and the family with the ornament of modesty, the society moves on the path of happiness and pure life. One of the main consequences of establishing the modesty is that the individual and the society reach a pure life as the best kind of life.
The Holy Quran. URL: http://www.parsquran.com/book/
Afshani, S. A., & Zarean, A. (2014). The role of the media in spreading and deepening the culture of chastity and hijab and its impact on individual and social security. Khorasan Law Enforcement Quarterly, 3(1), 131-160. [Persian] URL: https://ff4u.ir/?page=28687
Ali Mohammadi, H. R., & Kavand, A. (2018). Pathology of the position of the family in religious culture -case study -lack of modesty. Fourth International Congress of Religious Culture and Thought, 1(1), 45-68. [Persian] URL: https://civilica.com/doc/778053/
Eshaqi, S. H. (2008). The essences and musts of the culture of hijab and chastity. hijab; Responsibilities and Authorities of the Islamic State. Collection of Articles. Qom: Institute of Islamic Sciences and Culture. [Persian] URL: https://b2n.ir/h33686
Horreameli, M. (1988). Vasaeloshie to study the issues of Sharia [Shiaeh logic]. Qom: Al-Bayt Foundation for the Revival of Heritage. [Persian] URL: https://lib.eshia.ir/11025
Jokar, M. (2013). Pattern of strengthening modesty in Islamic lifestyle. Maaref Monthly, 22(186), 71-85. [Persian] URL: http://marifat.nashriyat.ir/node/2674
Kameli, F. (2006). Female chastity, male peace of mind, challenges and consequences. Shiite Women's Quarterly, 3(10), 177-196. [Persian] URL: magiran.com/p412546
Katouzian, N. (2003). Basic civil law course. Tehran: Mizan. [Persian] URL: https://b2n.ir/b01218
Keifiebejestani, M. (2015). Explaining the educational effects of modesty and literature on human life from the perspective of the Holy Quran. Master Thesis, Educational Sciences, Faculty of Psychology and Educational Sciences. Islamic Azad University, Central Tehran Branch,Iran. [Persian]
Koleini, A. (1986). Kafi. Tehran: Islamic Library. [Persian] URL: https://lib.eshia.ir/11005/5/1
Majlesi, M. (1984). Beharal_anwar Al-Jame'a for news of the Imams (PUH) of Purity [The seas of the Pearls of the Imams]. Beirut: Al-Wafa Foundation. [Persian] URL: https://www.ghbook.ir/index.php?option=com_dbook&task=viewbook&book_id=939&lang=fa
Maktabi, S., & Hedayati, S. (2008). Woman and family from Imam Khomeini's point of view. Qom: Office of Wisdom. [Persian] URL: https://b2n.ir/x22333
Moeidfar, S., & Dehghani, M. (2008). Analysis of some cultural and social contexts and factors of the spread of bad hijab. hijab; Responsibilities and authorities of the Islamic state, Collection of articles. Qom: Institute of Islamic Sciences and Culture. [Persian] URL: https://b2n.ir/x22333
Mousavi, M., & Abu Torabi, M. (2017). A good human life; Characteristics and strategies to achieve it from the perspective of the Qur'an and hadiths. The first national conference on Islamic teachings, contemporary man and the family system, Tehran, Iran. [Persian] URL: https://b2n.ir/p84752
Noori, A. (2010). Factors of family consolidation and strength. Tahora Quarterly, 3(7), 145-178. [Persian] URL: magiran.com/p985450
Nouri, M. (1988). Mustadrak al-Wasa'il and Mustanbat al-Masa'i [Finder and infer issues]. Qom: Al-Bayt Foundation for the Revival of Heritage. [Persian] URL: magiran.com/p985450
Sadough, M. (2002). Khesal [Qualities]. Tehran: Ketabchi Publications. [Persian] URL: https://lib.eshia.ir/12698/1/0
Seyyednejad, S. A., Hatami, H. R, Shababi, M., & Khalaji, A. (2014). The relationship between western cultural invasion and the functioning of Iranian families. Cultural-Educational Quarterly of Women and Family, 9(28), 37-62. [Persian] URL: magiran.com/p1451128
Shalit, W., & Demos, N. (2007). Girls turn to chastity. Translated by Samane Madani & Parisa Pouralamdari. (2009). Qom: Maaref. [Persian] URL: https://b2n.ir/t43734
Shoeiri, T. (2013). Jame Al-Akhbar [News collector]. Qom: Publications of Hazrat Abbas (PUH). [Persian] URL: https://b2n.ir/d40612
Tabatabaei, S. M.H. (1965). Tafsir al_mizan. Translated by Seyyed Mohammad Bagher Musavi Hamedani.(1984). Qom: Office of the Islamic Society of the Society of Teachers. [Persian] URL: https://lib.eshia.ir/50081/1/56/%D9%85%D8%B7%D9%84%D8%A8
Zarei, M. (2019). Promoting chastity and hijab in the family and its role in reducing social harms. North Khorasan Law Enforcement Quarterly, 6(22), 101-120. [Persian] URL: https://b2n.ir/e45403
_||_