Khaghani is one of the most distinguished poets of his times. His extant works, especially his remarkable Divan, embrace the glorious cultural and literary heritage of Persian language which is rich in quintessential examples of motifs and models in Persian poetry. Khaghani has a wonderful and paradoxical personality and the most obvious sign of his paradoxical personality has been well reflected in his Divan. On the one hand, his increasing boast signifies bombastic and arrogant character and causes him to consider himself superior to everyone. Thus, he pays no heed to others and even uses acrimonious sarcastic language for his own close kin. On the other hand, his Modesty and selflessness against the master of wealth and power reveals his submissive personality and inferiority complex and causes him to sell himself cheaply and regards himself at times lower than a dog. This paper tries to investigate Khaghani’s poetic and personality traits and his psychological roots.

Modesty is a very important and outstanding feature in religious and cultural features as well as one of the deserved and significant explanations in mystical topics that attributing that both the Almighty and human being is true. For the high position that this feature has in the spiritual sublimity and divine knowledge, it has been attractive for mystics. The paper that is conducted via descriptive and analytic method studies over the mystical aspects of Modesty from Rumi’ s standpoint through his lyrics in addition to an investigation of Modesty in the Koran and Sunnah and various mystical attitudes. The study shows that in spite of the emphasis, the earlier mystics had on observing Modesty in every steps of spiritual journey and some of them consider it as the disciples’ mood, the concept and intake of Rumi out of that is very different from others. He does not deem it necessary sometimes for love that in his opinion and some other mystics is the extreme proximity with the Almighty.

Shahnameh is the perfect mirror of Iranian culture, wisdom, and thought. It is also the epitome of beliefs and social norms and customs which can be explored by different approaches. This eminent work is the most important document coming from the poetry of ancient Persia.Modesty and politeness are one of such beliefs. According to Ferdoosi, Modesty is an admirable character in men and women. He also praises politeness and regards it as an attribute of women, while on many instances, men are appreciated for having this character.Without any doubt, Toos Master has been influenced by some works in his treatment of ancient Persian culture. Ferdoosi has been drawing on Pahlavi texts in his rendering of this cultural aspect. Among these works, one can refer to Dinkard, Minoyeh Kherad, Ardavirafnameh, Bozorgmehr’s Book of Advice, the Advice of AzarPadMarsfandan, etc. In this paper, we try to look at the eminent position of Modesty and politeness in ancient Persia culture from the perspective of Shahnameh and Pahlavi texts. We attempt to highlight the point that Ferdoosi, along with his cultural beliefs and interests, has been influenced by Pahlavi texts.

The Holy Quran, in the use of signs, as a linguistic tool, offers a unique and pattern. Semiotics is a science that analyzes the symptoms in a system. According to De Saussure school, each general sign is the result of a link between a signifier and a signified. One of the artistic manifestations of the Quran is the use of words in a variety of ways that give them different meanings and significations. "Modesty" and its derivatives have been used in the form of various structures in the Holy Quran and have profound meanings and deep implications. In this descriptive-analytic study, the word "Modesty" and its derivatives, which has been repeated 16 times in Quranic verses, has been semiotically examined and interpreted based on contextual and situational context, using various interpretations. The results reveal that "Modesty" in the Quran has different meanings, among which the most frequent is eye reverence in the Holy Quran. They all have almost one meaning and then "Modesty" of the worshipers. On the other hand, the "Modesty" of the faithful men and women and the "Modesty" of the Zechariah’ s family (PBUH) have the same meaning.

1. Introduction: Humility is one of the highest human values that has been recommended in the Qur'an and many hadiths. This virtue is often used against arrogance. In most religious, moral and mystical books, humility is mentioned as one of the most desirable human traits. Apologizing and relieving resentment has also had its own etiquette among Sufis and mystics, and often in this relieving resentment and turbidity, it has been emphasized that this forgiveness is from the heart, not just in appearance. In some forms of apology or respect and humility, there is a connection between the head of the apologetic or respectful person (as the highest point of the body) and the foot of the person being apologized for or respected (as the lowest point of the body). One of these customs is a rare custom in which a person puts one side of his face on the ground to pay his respects and humility or to apologize and relieve resentment and asks the other person to put his foot on his face. This action-especially if performed by a highranking and respected person-is considered a sign of the peak of humility. . .

This paper presents normative theories of the media as a theoretical framework for the relationship between values and media for the recognition of Efaf [1] in human communication, particularly in mass communications.Moreover, the declared policy on the issue of Efaf and Hijab in the national media and the Cinema division of the Ministry of Culture and Islamic Guidance were investigated through categorization according to the Islamic standards of Efaf using the grounded theory.The results emerged from the categorization of Islamic Efaf and self-analysis and comparisons of policies indicate that although the national media policies have focused on this issue in detail, but have not fully considered all the aspects of the Islamic Efaf and policies of the cinema towards this issue have deficiency in many categories. Finally, guidelines for development of efficient and comprehensive strategies are outlined.

Internalization and promotion of Islamic values including Hijab and Modesty necessitate an effective and gradual movement. In Iran, however, serious defects have been visible in this trend. The present research is seeking to offer a theoretical model for investigating the defects of method of teaching Modesty in Iranian society. The main question of the research is what the proper theoretical model for investigating the defects of method of teaching Modesty in Iran is. The study was conducted through content analysis of religious texts, the works on Islamic education, and the researches in the sphere of Modesty and Hijab to formulate a model and, having collected the comments of experts in Islamic sciences, assessed the validity of this theoretical model. Based on the findings of the research, the experts confirmed the defects in the sphere of teaching Modesty in five domains of family, educational milieus, media, governmental institutes and religious situations, and maintained that the effect of the items of family and educational milieus is greater than other domains.

The semantics of ethical subjects is an important stage in textual religious studies. The present paper is a study on the semantics of ethical subjects and its application to the concept of Modesty. The methodology is a descriptive-analytic one and of the kinds of library researches. Semantics has four stages: (1) the etymology, which means gathering, examining and analyzing the views of etymologist and specialists; (2) the religious semantics which means the examination of religious texts and deriving the important qualities of the words from them; (3) finding the definition, which means characterizing the important specifications of the definition and their relationships; and (4) analysis and explanation of the definition by examining the different ontological, humanistic and subject-related sides of the word. According to these principles, Modesty is a combination of threatened veneration, perceived supervision and self-controlling. The result is that semantics does not restricted to etymology and methodic move in the semantics of religious subjects requires propagation and instruction of its method to researchers of the religious studies.

The purpose of the present study is to investigate the educational functions of Modesty in Islam from the perspective of Ayatollah Mojtaba Tehrani. The research is qualitative in terms of approach and has been done by analytical-inferential method. Data analysis method is also inductive qualitative content analysis. The results of the research indicate that Ayatollah Mojtaba Tehrani (RA) considers Modesty as an outstanding feature of faith and morality, which naturally exists in all human beings from the beginning of birth and is not acquired. According to him, Modesty includes Modesty from God, soul, people, angels, and saints, and its functions are such as strengthening inner ability, creating movement, protecting faith and human identity, covering faults, increasing insight, and attracting divine love.

Modesty is the basis of most completely moral system and is based on preserving human dignity. In the Modesty-centered moral system, understanding the presence of God leads to self-control on tendency to good thought, good emotions and behaviors and avoiding bad thought, emotions and behaviors due to the feeling of dignity and worth and greatness based on Modesty cause one to turn away from guilt and lay the groundwork for nearness to God. In this research, done through descriptive method of documentary analytical type, while studying the Quran and the hadith principles of Modesty, the position of Modesty in the field of goals, principles and methods of education are discussed. The study of verses and hadiths showed that Modesty is one of the basic pillars of self-control that is motivated neither by fear nor greed, but by self-respect. Also, the position of Modesty in the field of educational goals is in four areas of belief, morality, worldly affairs and hereafter. These include nearness to God, growth of moral virtues, self-control and hope. The position of Modesty in the field of principles of education includes the principle of thinking, the principle of dignity, the principle of moderation and the principle of asceticism, and the position of Modesty in the field of educational methods includes methods patterning, the method of love and the method of reminding.