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The unexpected and rapid changes affected by modernity and globalization caused lots of challenges and contradictions in different areas such as religion and morality, especially in the case of women’s covers and hijab. In connection with that the preIslamic revolution’s generation of girls in Iran, are trying to contradict themselves with others by rethinking over the case of the hijab. This research, with the aim of analyzing the attitudinal differences of three decades of girls after the Islamic revolution about the case of hijab, has occurred by systematic analysis method using half-structured interviews with 29 women of Shiraz city. The demographic physiognomy of understudied women indicates that the majority have a university education with an average age of 25, and 13 people were constrained and 17 persons were against the hijab. The founded text of this research is categorized into 8 concepts/ variants, political device, affirmation of friends, family’s inner value, self-hijab, social occasion-based hijab, sexual discrimination hijab, and duty hijab. Therefore, what can be argued as the result of this study is that putting on a hijab and cover according to religious values and norms are still counted as a core factor of the Iranian Islamic lifestyle? Even though nowadays women are struggling with a hijab with the challenges of modernity and traditions, in the way that our young girl generation’s clothing style has been reviewed and different styles and clothes are to be seen. The schools of humanism and liberalism and the effect of the globalization phenomenon have changed the view on hijab in the country. [ABSTRACT FROM AUTHOR]

Social issues require a multifaceted approach to understand and deal effectively. The lack of a multi-dimensional approach leads to the presentation of one-dimensional policies, and as a result, social issues are not resolved. Among the social issues, there are many ups and downs of hijab in Iranian society. This article believes that one of the reasons for not solving the hijab issue is the lack of a multi-dimensional perspective in policy making in this area. In order to examine this failure in more detail, this article evaluates the approved policies during the last four decades from the perspective of eight theorists to examine the theoretical dimensions and nineteen active activists in the field with the aim of examining the difficulties of implementing policies in direct contact with the audience of the hijab arena. Is. Content analysis method has been used to analyze the participant's points. The result of the analysis of the conversation with the group of participants led to the central category of ill-considered policy, the result of two main concepts of the sovereign understanding of hijab and uneven confrontation. A sovereign understanding of the hijab means an independent understanding of the context and mind, which has led to a one-sided and political interpretation of the hijab. The consequence of such an understanding is the inconsistent confrontation with hijab in the channel of state-oriented politics (instead of problem-solving politics) and the contradictory confrontation of the government with women and men without approved hijab in certain political situations. What seems to be useful in correcting this process is the awareness of the sovereign policy makers regarding the damage caused by the one-dimensional view and the improvement of the knowledge of the policy makers and the policy-making process towards the multi-dimensional view and its requirements. [ABSTRACT FROM AUTHOR]

Qasim Amin was a prominent Egyptian intellectual who, through his two writings, initiated numerous social reforms in Egypt. These reforms were subsequently replicated in other Islamic countries. He initially expressed his personal opinions regarding the position of women in society and their hijab in a manner that was sympathetic to Islam. However, he eventually began to express his own views that were not in accordance with Islam. He regards the hijab worn by eastern women as the cause of regression in eastern countries, while the lack of hijab worn by western women is the source of progress in western countries. He also maintains that the hijab worn by women stimulates and intensifies the desire of men. He was of the opinion that women are subject to four historical periods, and when they reach the fourth period, they have achieved complete liberation, similar to communism. He believed that the hijab was a form of sex slavery and that it was only appropriate for the women of the Prophet. He also held the belief that hijab is a consequence of the interaction between Islamic countries and their neighboring countries. These are merely a few of the issues that Amin addressed in his two renowned works, Tahrir al-Mur'a and al-Mur'a al-Jadidah, regarding hijab. In this article, we compare Amin’s perspectives on the hijab with those of Morteza Motahari. Amin will be provided with appropriate responses in accordance with Morteza Motahari’s comments. The impact of Western modernity and the role that Westerners have depicted for women is evident in Amin. Amin’s works are primarily focused on the development of gender, with a particular emphasis on women’s education and the notion that women's independence is a precursor to Western civilization. He considers the hijab from the perspective of Islamic jurisprudence, but ultimately reaches his own personal opinions regarding the hijab and pursues complete freedom from it. [ABSTRACT FROM AUTHOR]

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Although the development of cyber space and new technologies has brought countless advantages and merits to human life, but it is considered a threat to the life of cyber space and one of the rights of intellectual property called hijab. Since hijab as an outer covering and chastity as an inner covering play a significant role in the social and psychological security of the society, so it is necessary to recognize and support it as an intellectual property right. In addition, identifying and supporting hijab and chastity in the position of respecting privacy and observing it is a preventive measure in the occurrence of social harm. Islamic teachings also forbid showing off in public, as it harms human beauty and real perfection as a spiritual right. From a comparative point of view, and especially the common law, trademark weakening and abuse of other unregistered trademarks are provided in the laws, which they can be an appropriate sanction in order to support the owners of creative ideas such as hijab and chastity. The present article, with the help of descriptive-analytical method, tries to highlight the protective role of the law on hijab and chastity as a right of intellectual property and privacy. [ABSTRACT FROM AUTHOR]

Introduction: The hijab is a significant subject in cultural sociology. It is explored across various disciplines, including social sciences, psychology, and religion. This research aims to assess students’ responses at Ilam University of Medical Sciences in Ilam City towards the national coverage pattern. Methods: This study employed a qualitative and grounded theory approach, focusing on all female students at Ilam University of Medical Sciences. Participants were selected using purposive sampling, and data was gathered using semi-structured interviews. The collected data was then analyzed using a qualitative content analysis approach. Results: Interview data from the respondents was analyzed and categorized into the following themes: Pluralistic Coverage, Selective Coverage, Revision of Coverage Policy, and Cultural Resistance. The results showed a revision in hijab policies manifested through the formulation of related rules, the repoliticization of the hijab, the implementation of cultural programs, and the avoidance of over-regulation. Conclusion: The findings indicated that the students’ responses to national clothing patterns were critical, suggesting that revising cultural clothingrelated policies could improve these patterns. [ABSTRACT FROM AUTHOR]

The European Court of Human Rights, which is also referred to as the Strasbourg Court, as a court that has international jurisdiction in the field of human rights on a regional scale, has repeatedly faced the issue of "Hijab" in its rulings. The approach of that court is that governments have the right to limit the hijab in public institutions, especially schools. The following article tries to criticize the performance of the European Court of Human Rights regarding the restriction of the hijab in public institutions from the perspective of the international human rights system. Ragham's hypothesis is that the European Court of Human Rights, influenced by the supremacy of state hegemony, by issuing a ruling to restrict the hijab, not only did not guarantee human rights, but violated them. In order to verify its hypothesis, the upcoming research has been carried out with a descriptive-analytical method based on the collection of information in a library form. The following article has proven that this action of the European Court of Human Rights violates the principle of freedom that the first generation of human rights goes back to. By adopting this approach, the aforesaid court violated the principle of religious freedom which is accepted in the International Bill of Rights and also has a customary dress, and also violated Article 9 of the European Charter of Human Rights, which according to a mission For which the court is drawn, it is considered a violation of the purpose. [ABSTRACT FROM AUTHOR]

The present article seeks to analyze in an analytical way by referring to library sources and based on the methodology of legal knowledge, in addition to paying attention to the results of the efforts of jurists, the effect of the issue of chastity with the focus on the observance and non-observance of hijab by the mother in the matter of child custody. Especially for the girl, report on the legal aspect and explain its role in enjoying the condition of moral health of the mother who is responsible for custody and explain the relationship that he finds with titles such as justice, depravity and trustworthiness of the guardian in the issue of moral degeneration and deprivation of custody. Articles achievement indicates that, from the jurisprudential-legal aspect, a level of mother's hijab is effective in ensuring the child's moral health and the mother's possession of the necessary moral conditions in the matter of child custody, and it can play a role in his chastity under description of chastity. Even if his righteousness and non-debauchery cannot be considered a condition of custody. Based on this, if the non-observance of the mother's hijab is enough to put the chaste upbringing of the child in serious danger according to the prevailing Sharia and customs; He is no longer a guardian in the matter of custody of the child, and the continuation of such custody leads to harm to the child, and therefore custody can be taken away from him. It should be noted that despite the passage of more than half a century since the sexual revolution in the West and the occurrence of nudity pests in these societies, today we are witnessing efforts, especially by families, to treat the aforementioned complications. [ABSTRACT FROM AUTHOR]