نوع مقاله : مقاله پژوهشی
نویسندگان
1 دانشجوی دوره دکتری مدرسی معارف(گرایش اخلاق اسلامی)، گروه معارف اسلامی، دانشکده معارف و اندیشه اسلامی، دانشگاه تهران، تهران، ایران.
2 نویسنده مسئول، گروه معارف اسلامی، دانشکده معارف و اندیشه اسلامی، دانشگاه تهران، تهران، ایران.
3 گروه روانشناسی، دانشگاه شاهد، تهران، ایران
4 گروه معارف اسلامی، دانشکده معارف و اندیشه اسلامی، دانشگاه تهران، ایران
چکیده
کلیدواژهها
موضوعات
عنوان مقاله [English]
نویسندگان [English]
Objective: The aim of the present study is to develop a conceptual model of modesty based on Islamic teachings in order to identify its mechanisms, components and consequences and to present an applicable framework for promoting modesty and preventing immodesty.
Method: This study is a qualitative research and was conducted as a content analysis with a data-based approach and within the framework of the "conceptual modeling method of Islamic texts". For this purpose, Quranic and narrative texts were analyzed and statements that included the word "modesty" or its derivatives were extracted. The modeling stages included open, axial and selective coding and finally 9 main constructs and 62 components were extracted.
Results: The conceptual model of modesty around the central phenomenon of modesty was presented in the form of eight dimensions: causal conditions including origin and causative factors; modesty strategies; intervention conditions including preconditions, facilitators and intensifiers; inhibiting conditions including barriers and weakeners; contexts and positions of the necessity of modesty; positions of the necessity of immodesty; positive consequences of modesty; and consequences of immodesty. To assess the validity and reliability of the components, the Delphi method was used and the opinions of seven experts in the field of ethics and education were received. The Content Validity Index (CVI) was reported as very good.
Conclusions: The results of this study show that the conceptual model of modesty has high applicability for guiding cultural, educational, training, media, and governance programs. This model can be used to prevent and combat cultural invasion, promote chaste living, and promote modest behaviors, and provide a comprehensive framework for policymaking and designing ethical interventions.
کلیدواژهها [English]
چکیده تفصیلی
Introduction
Modesty is one of the moral and behavioral virtues that has been particularly emphasized in Islamic texts; in such a way that in some narratives, "religion" is introduced as being equal to "modesty" and religion is not possible without modesty. As Imam Sadegh said: "He who lacks modesty does not have faith" (Koleini, 1407AH, 2/-) and Imam Ali mentioned modesty as "the key to every good thing" (Al-Amedi al-Tamimi, 1410AH). Modesty is a good virtue that is aroused when the light of reason shines and prevents a person from ugliness (Feiz Kashani, 1417AH). The meaning of "modesty" in this study is behavior arising from modesty; that is, a person behaves in different situations in such a way that his actions are characterized by the moral quality of modesty. The conceptual scope of modesty goes beyond chastity, and covering and Hijab are just one of its examples. Covering is a clear manifestation of modesty that has been emphasized in ancient religions and societies; as in Judaism, Hijab was a means of preserving women's modesty and has continued in Christianity (Abd al-Rasoul, no-date; Moein al-Islam, 2007). The Bible states: "Women should adorn themselves with modest clothing and prevent...." (The Bible, the First Epistle of Paul the Apostle to Timonius, Chapter 2, Paragraphs 9-15). Ancient Iranian women have also had complete Hijab since the Medes (Ziapour, 1964; Durant, 1958). Therefore, Hijab as one of the examples of modesty has an ancient history.
With the spread of modernity and the globalization of culture and communications, the traditional educational system has faded and values such as modesty and chastity have declined. Western media has tried to distance Muslims from moral virtues such as chastity, sacrifice, and martyrdom. The main concern of cultural custodians is how to save the younger generation from drowning in shamelessness. Although some believe that the era of concepts such as "modesty" has passed, it is possible to lead society towards piety by reviving the spirit of modesty. Sadr al-Din al-Shirazi says: "Modesty is a human instinct and one of the characteristics of human existence" (Molla Sadra, 2004, 1/221). In order to institutionalize this virtue, there is a need for up-to-date conceptual models. Although research has been conducted on modesty, a comprehensive conceptual model of modesty has not been presented so far. Previous works, including Pasandideh (2004), Afshar (2012), Hedayati (2003), and Maleki Sahlabadi (2015), have only dealt with descriptive topics. Therefore, the aim of the present study is to extract the dimensions and components of modesty and present a comprehensive conceptual model of modesty based on the analysis of Islamic, ethical, and educational texts.
Method
This research is "fundamental" in terms of its purpose and "qualitative" in terms of the nature of the data, and it was conducted based on "text content analysis" with the approach of "data-based theory" by Strauss and Corbin (Strauss and Corbin, 2008, p.58). In the first stage, the "conceptual modeling of Islamic texts" method (Nour Alizadeh, 2023) was used; because the word "modesty" is a religious concept and most of its explanations are found in religious texts. First, using the "Jame al-Tafasir" and "Jame al-Ahadith Nour" software, all Quranic verses and narratives that had words with the root "modesty" were extracted. In addition, sources such as "Research on the Culture of Modesty" and "Revival of Modesty" and other ethical books were reviewed.
Data collection was carried out until theoretical saturation of the data was achieved in semi-structured interviews with the sample group. The data were categorized and analyzed during six stages of conceptual modeling. Coding was done at three levels: open, axial, and selective coding, and the model was formed based on the Strauss and Corbin approach. To ensure the accuracy of the findings, the Delphi method and the evaluation of the opinions of seven experts in the field of ethics and education were used, and the Content Validity Index (CVI) was applied. An index value higher than 0.79 indicates the acceptability of the components, and in this study, the total CVI was 0.98, which indicates excellent validity of the findings.
Results
The results showed that the word "modesty" and its cognates have been used four times in the Holy Quran (cf., Ahzab: 53; Qasas: 25; Bagharah: 26). More than 120 authentic narratives were also identified in the narratives. Content analysis of these statements led to the identification of 597 codes, 62 components, and 9 main constructs, which are: causal conditions including origin and causative factors; modesty strategies; intervention conditions including preconditions, facilitators and intensifiers; inhibiting conditions including barriers and weakeners; contexts and positions of the necessity of modesty; positions of the necessity of immodesty; positive consequences of modesty; consequences of immodesty; and the central phenomenon (modesty).
Among the extracted statements is a narrative from Imam Ali who says: "A person's modesty and humility towards him/herself is the fruit of faith" (Al-Amedi al-Tamimi, 1410AH, p.89), which indicates the connection between modesty and faith. Moreover, the verse "When they tasted of the tree, their nakedness became exposed to them" (Araf: 22) indicates that modesty is innate. Narratives such as "God has forbidden Paradise to every foul-mouthed, abusive, and shameless person" (Hor Ameli, 1416AH) and "The Prophet Mohammad (peace and blessings of Allah be upon him) asked her Lord... Fill their hearts with modesty" (Majlesi, 1403AH, 74/21) emphasize the role of faith, nature, and divine gift in modesty.
In the area of strategies, statements such as "Fear Allah Almighty for His power over you, and be shy of Him for His nearness to you" (Majlesi, 1403AH, 68/336) and "The worshipper supplicates to his Lord, so be ashamed of the one who knows your secret" (Majlesi, 1403AH, 68/110) were observed in narratives, which indicate that understanding the divine presence and being aware of God's knowledge of inner secrets are factors in strengthening modesty. Also, mental and nutritional self-care, awareness of death, and presence in holy places are strategic components of modesty.
In the intervention conditions, elements such as sadness and fear, modesty and humility were identified as facilitators of modesty, and factors such as baseness, lying, irreligion, talkativeness and drinking were identified as obstacles and weakeners. In the section on the contexts and positions of the necessity of modesty, narratives such as "Indeed, a believer feels ashamed if he/she does something that goes against his/her faith" (Al-Amedi al-Tamimi, 1410AH) emphasize modesty when acting contrary to faith. On the other hand, regarding the positions of the necessity of immodesty, Imam Sadegh says: "The believer... does not leave out any aspect of the truth out of modesty" (Majlesi, 1403AH, 64/291).
The positive consequences of modesty include chastity ("The fruit of modesty is chastity"), becoming beloved of God ("Because God is generous and modest and loves those who are modest"), increasing certainty ("Be as ashamed of God as you are of your righteous neighbors...") and inner peace ("Modesty brings dignity, and modesty brings peace"). In contrast, the consequences of immodesty include the loss of piety ("A person who lacks modesty also has little piety"), evildoing ("There is no good in a person who has immodesty"), and a decline in human status ("If you are not afraid... then consider yourself one of the animals").
The validation of the findings with the opinions of experts showed that all components have a CVI higher than 0.86 and are at a desirable level. The final results show that modesty is a multidimensional phenomenon that is shaped by the influence of faith and innate origins as well as facilitating and inhibiting conditions and is reflected in individual and social behaviors.
Conclusions
The results of the present study indicate that "modesty" is a central and multifaceted phenomenon that has its roots in human nature and Islamic teachings. Analysis of Quranic and narrational texts shows that modesty is fundamental for organizing human social, moral, and cultural relations and can be a deterrent against slips and deviations. Based on the presented model, modesty is explained in relation to construct such as causal conditions, strategies, intervention and inhibiting conditions, and positive and negative consequences. This model shows that modesty is a behavioral-moral system with extensive educational and social dimensions and can be a fundamental model in educating humans and Islamic society. As the Prophet Mohammad says: "Modesty is the best of all" (Majlesi, 1403AH, 72/395) and Imam Ali says: "If someone dresses modestly, others will not see their flaws" (Al-Amedi al-Tamimi, 1410AH).
From an educational perspective, modesty can be the basis for strengthening the culture of chastity, purity and responsibility, and at the social level, it increases trust, mutual respect and social capital. In today's world, where we are faced with the promotion of immodesty and cultural ruptures, redefining this virtue in the form of a conceptual model is a way to revive moral and religious values. Therefore, paying attention to modesty is not only an individual virtue, but also a cultural and educational strategy for building a pious and sublime society.
Author Contributions
All authors participated equally in the design of the study, writing the article, and editing the final versions.
Data Availability Statement
Data available on request from the authors.
Acknowledgements
The authors of the article would like to express their gratitude to the Faculty of Islamic Studies and Thoughts, University of Tehran, for their spiritual and scientific support of this research.
Ethical Considerations
Cases such as falsification of data, distortion of results, plagiarism, and any other unethical behavior have been strictly avoided in this research.
Funding
This study was conducted without receiving any financial support from government, commercial, or non-profit organizations.
Conflict of Interest
The authors declare that there are no conflicts of interest in connection with this study. In other words, there were no financial or personal interests that could affect the results of the study.
)