The word hijab and its synonyms have been frequently used in some Qur'anic verses and traditions transmitted by Islamic leaders and, before them, in several important gnostic texts.In this paper, based on a study of verses, traditions, and gnostic sources, it has been tried to explain the usages of the word hijab and its synonyms and gnostics' intention of it. Here, the writer has also explored the relationship between Qur'anic hijab and gnostic hijab.Given the background of the discussion, the writer has examined and criticized the meanings of some of the related terms, such as "union" and "proximity" in order to see if the concept of "gnostic union" is in conformity with "proximity" as used in the holy Qur'an.It is finally concluded that gnostics have used some Qur'anic terms, such as hijab, turned them into gnostic terms, and used them in the sense intended by themselves. Moreover, it is argued that there is an absolute general and particular relationship between Qur'anic hijab and gnostic hijab, and not all the uses of this word in the Qur'an are intended in its gnostic sense. Given the fact that, according to gnostics, not all the hijabs between the servant and the Truth can be removed, the writer also concludes that the union intended by gnostics is in unity with and related to the concept of "proximity" in the Qur'an.

If we consider hijab as a behavior, like any other behavior, it follows certain regularities. According to sociological and psychological theories, performing a behavior is influenced by certain factors one of which is the individual’s awareness of and information about the specific behavior. In other words, the individual’s level of cognition determines his / her action and behavior. This information and knowledge about objects, phenomena, and concepts are obtained through the process of socialization. In this paper, socialization is studied according to functionalism and symbolic interaction perspective. Here, family, school, age group, and social and communicative institutions are introduced as factors determining hijab socialization, with the disharmony and dysfunction of these factors resulting in the vulnerability of hijab socialization process.

Women’s being obliged to cover their bodies results from an overall enquiry into jurisprudential sources. However, a deep thinking over the testimonies for hijab shows there are controversies about the limits and manners of hijab. The two extremes of these controversies are too far away from each other to be considered in a single perspective. On the one hand, some believe all parts of a woman’s body, including hands, face, and even her voice, should be covered; on the other hand, others believe a sincere look at a woman’s face and her saying prayer without a head cover are allowed. The former belief may result in social problems for women and Islamic societies whereas it is necessary for the Muslim women to have an active participation in the social life. Now the question is whether reviewing jurisprudential texts and approaching the issue from inside the religion can solve some of the problems Muslim women are facing or not. The paper tries to answer some of these questions, referring to Quranic verses, traditions, and words from jurisprudents.

Islamic hijab is a sign of Muslim women and is so important that it is considered as an established indication of Islamic rituals. What is at issue here is whether Islamic government can force Muslim women to wear hijab. Studies suggest that Islamic government should not be indifferent towards Islamic laws and should direct people towards the good. However, there are problems in this regard which this paper tries to address. Some of the issues put forward here are hijab’s being an individual and social precept, precepts’ relationship with public or private sphere, hijab in traditions, hijab’s being an instance of the good, etc.

Clothing and hijab, as communicative media and social acts, are under the influence of cultural, social, political, and economic structures, on the one hand, and under the influence of social actors such as men and women, on the other hand. During the years after the Islamic Revolution, the Cultural Revolution for encouraging people to observe hijab did not quite succeed because of the internal vulnerability of the society and external threats. Thus, not observing hijab hurt the collective conscience of the nation and turned it into a social problem. I believe this problem can be accounted for through scrutinizing the process of the change of social values from extra-material to material and the rash, externally-driven, asymmetric development after the imposed war. hijab as a social impairment is on the surface of the society but as sign of social problem is rooted in the depth of the society removing of which needs cultural engineering and adopting appropriate social and cultural policies.

Opposition to women’, s hijab based on the importance of chastity has been promoted for some time among some new Muslim thinkers, especially Islamic feminisms. Among them is Amina Wadud, an American Christian who became a Muslim and a professor at the University of Virginia, in the book “, Quran and Woman”, . In this book-which is also his doctoral dissertation at the University of Michigan, America-she claims that the type of clothing in the present era is based on the patriarchal view of women and from the cultural determinism of societies. From her point of view, the Quran did not intend to legislate hijab,rather, these verses are stories about the popular culture of the descent era to show the importance of women’, s social presence along with chastity. In this article, the author has tried to criticize the foundations and results obtained by Amina Wadud in the theory of chastity. By studying and extracting the basics of Amina Wadud in the book “, Quran and Woman”,and analyzing it in a descriptive-analytical critical method, it was found that in the basics of Wadud there are things such as interpreting the Quran without the Sunnah, establishing monotheistic hermeneutics, modernism and the necessity of contemporary readings, belief Gender equality plays an important role in presenting the theory of chastity and hijab avoidance,by criticizing the foundations and correct interpretation of the hijab verses, the theory of the jurists and commentators of the two major Islamic according to the verses of strengthening the hijab and being satisfied with chastity without the obligation to wear the hijab was criticized.

One of the religious commands emphasized in the holy Shari’ ah of Islam is hijab or Islamic dress of men and women so that it can represent modesty and chastity or heartfelt purity in humans. Many Qur’ anic verses and traditions point to the importance and obligation of Islamic dress for adults in front of any stranger outside immediate family (Namahram). It should be admitted that obeying or not obeying Islamic dress has a significant effect on the chastity or deviation of people in Islamic society. By advocating this fallacy that hijab or dress is a quite private and personal issue, some ignore its religious and social influence on social health or the impact of not obeying hijab and bad hijab on spreading ethical corruption and social disorder. They believe that government cannot act against not having hijab by enjoining good and forbidding evil as in their view bad hijab is not basically considered a crime. Based on the principles of the Qur’ an and Hadith, the present study extracts the concept and command of Islamic dress and its relative crimes with regard to the views of Sunni and Shi’ ite commentators. Moreover, it confirms and approves the criminality of not having hijab or bad hijab using the viewpoints of commentators, Islamic jurists, as well as the decree which states “ there is penalty for every guilt” .

Clothing or hijab is a multidimensional phenomenon. On the one hand, it is a moral, religious, or epistemological phenomenon; on the other hand, it is a social, cultural, and political phenomenon. These various dimensions are so intertwined that it is impossible to study its social dimensions and aftermaths and leave its ideological and religious foundations intact. This research shows that five cultural subclasses which determine women’s choice of external clothing and hijab can be identified. In this paper, each of these external models are classified according to religious definitions and reference to Quranic verses and the individual’s conceptions of and attitude to clothing is evaluated.

The purpose of this paper is taken from a research project, check the dimensions hijab and chastity (knowledge, belief and practical commitment) And design of the structural equation model among female students in the Hamedan Province. Survey methods and techniques used in data collection That data from a random sample of 1069 students Using multistage cluster sampling and stratified random sampling is to collect. The main result of this study is that bilateral relations hijab and chastity is a positive and significant relation, ie on both affected and are affected. But the hijab of chastity model (.76) more chastity effect on the hijab (.61) and the fitted parameters are stronger and better. Based on structural equation analysis of the latent variable representing chastity, was believed And thereafter, respectively, are practical commitment and knowledge. The latent variable representing the hijab in order of importance of practical commitment, belief and knowledge.

According to the holy Quran, man’s inclination towards hijab and covering is due to internal and natural characteristics bestowed up him/her since the creation of Adam and Eve. In the holy Quran, Allah tells the Prophet (pbuh) to order men and women believers not to look at strangers [namahram] and cover their genitals so that they can guard cleanliness and internal virtues and attain perfection. Allah also tells the Prophet to order women not to show their body and ornaments to strangers, to cover themselves with their scarves and chadors, and through distancing themselves from stranger men and simulating behaviors to safeguard society and immune themselves from harassments. The traditions narrated by the infallible Imams in relation with the interpretations of Quranic verses related to hijab emphasize on the same point.