نشریه مطالعات جنسیت و خانواده
سال دهم شماره 1 (پیاپی 18، بهار و تابستان 1401)

One of the voluntary factors of dissolution of marriage is divorce, which is divided into legal and judicial divorce. Articles 1029, 1030 and 1130 in the Civil Law of Iran deal with evidences of judicial divorce. Moreover, in the amendments applied to this law, by adding a supplementary provision to Article 1130, the definition of distress and constriction intended by the legislator and also the definition of examples regarding the distress and constriction of a wife were added. This supplementary provision to some extent removed the exaggeration and extremes in the interpretation of distress and constriction; however it caused some other ambiguities regarding this issue for the judges of the family courts. Among these ambiguities, the criterion of the rule of negation of distress and constriction in the examples of the distress and constriction is personal, as well as assumption of legality or legality of these examples. Also, it is not clear if the wife and not the husband is the source of her distress and constriction, will it be possible to apply the rule in judicial divorce or not? On the other hand, the common five factors related to distress and constriction including abandoning family life, the man's addiction to drugs or alcohol, the definite sentence of the husband to imprisonment for five years or more, the continuous misbehavior of the husband, and the husband's suffering from incurable mental or contagious diseases, are themselves ambiguities. In this article, it is proved that the examples regarding the foresaid supplementary provision are legal, and the distress and constriction caused by the wife herself can also be the cause of the effects of distress and constriction on her, and the other ambiguities mentioned have also been interpreted.

Low fertility is one of the most important demographic challenges of our country with economic, social and geopolitical implications. The purpose of this article is to identify the impellers and consequences of the transition to the third child by applying a qualitative approach and contextual theory. The participants in this research are 25 women under the age of 40 living in Tehran who have three children and the process of transitioning to their third child occurred after the announcement of the general population policies in 2013 until the time of the survey. The findings indicate that the intention of pure religious practice, extending kinship network, unintended pregnancy, and gender preference are included among the most important causes of transition to a third child. The influence of the mentioned factors has taken place through some background conditions (such as age of marriage, economy, and changes in demographic policies) as well as intervention (family integration). Moreover, the results indicated that the benefits of the extending family kinship network for the future of parents and children as well as its educational-emotional functions for the children were among the most important positive consequences affecting the transition to the third child. Nevertheless, the foresaid families with three children bear financial expenses, the cost of the opportunity to have child, social costs and health (physical and mental) costs. Therefore, applying and implementing policies to support families for increasing the benefits of childbearing and reducing the foresaid expenses can result in an increase in fertility in our country.

The purpose of this study is to identify the degree and quality of cultural integration (values ​​and social norms and behavioral patterns) of graduates of Islamic schools and graduates of other schools (public and private schools) in Tehran as well as to recognize the effect of family and school factors on it. The survey method is applied in this study, and the "Online Researcher-Made Questionnaire" was used as the tool to collect data. The statistical population of the research includes all the graduate students of Islamic schools and the graduate students of other schools in Tehran who have studied in high school and art high school in the last three years. Applying the available and targeted sampling method, 385 students of Islamic schools and 384 students of other schools in Tehran (769 people in total) were examined. The validity of the research was confirmed by the formal methods of expert opinion, and the validity of the construct was confirmed by the method of confirmatory factor analysis calculated by AMOS software. The fit indices of the model as well as the value of Cronbach's Alpha are at a desirable and reliable level indicating the high reliability of the research. The results of the research, applying the T-test with SPSS software, indicate that the graduates of Islamic schools have more co-cultural integration and commonality in cultural elements (including social values, norms, and behavioral patterns) in comparison to those graduates of other schools in Tehran. The explanatory findings of the research in the form of structural equations model with the help of AMOS software indicated that "family" and "school" factors have an effect on the cultural integration of Islamic school graduates.

Marital problems by creating psychological-emotional distance in couples are one of the main reasons for reducing the quality of marital relations as well as decreasing social health. This research was conducted with the aim of investigating the effectiveness of cognitive-behavioral couple therapy based on Islamic teachings on marital conflicts, marital intimacy and couples' forgiveness. This study was a pre-test-post-test pseudo-experiment including a control group. The statistical population included all the couples who referred to "Payam Mehr Psychological Center" in Kerman in 1400. The samples included 30 individuals from the mentioned community who were selected by using available sampling method and were assigned to two experimental (15 people) and control (15 people) groups with the help of simple random method. They answered to Barati and Sanai's (2002) Marital Conflict Questionnaire, Thompson and Walker's (1983) Marital Intimacy Questionnaire, and Ray et al Forgiveness Questionnaire (2001).The experimental group was trained for 8 sessions including 1 session for about 90 minutes per week, and the control group did not receive any intervention. Data were analyzed by applying descriptive statistics (mean and standard deviation) and analysis of covariance in SPSS-24 software. The findings indicated the significant effectiveness of cognitive-behavioral couple therapy based on Islamic teachings on marital conflicts, marital intimacy and forgiveness of the experimental group in comparison to the control group (p<0.01). Therefore, this type of treatment can be used to reduce marital problems and increase the quality of life of couples.

In the details regarding the deliberations of the parliament in the final review of the constitution, it is stated that there have been controversies- even among jurists - regarding the issue of presidency of women. Therefore, the general term "religious and political men" was used in the constitution – so that according to Shahid Beheshti later on the constitution should not encounter to a dead end. Although, the mentioned phrase has the capacity for different interpretations, in practice, the Guardian Council has supported a specific interpretation theory by not confirming the qualification of women for candidacy. In this article, it is not intended to deal with jurisprudential disputes related to the permissibility or impermissibility of women's presidency, what is important in this study is to prove the claim that regardless of the affiliation of the Guardian Council to which of the interpretation tendencies, the phrase "religious and political men" includes women as well. In order to prove the foresaid claim, this study aims to understand and interpret the phrase "religious and political men" with the Muslim principles accepted by each of the interpretation theories. The interpretative theories studied in this article, which are sometimes referred to as "interpretative schools", include: textualism, internationalism, objectivism, and the dynamic interpretation school, which are regarded as the most common interpretative theories in the interpretation of the constitutional law.

The relationship between gender and training, and particularly moral training, is one of the important issues that have attracted scholars' attention after the expansion of gender studies. Although Khajeh Nasir Toosi did not specify the effect of gender on moral education, by studying the nature of moral education, a question comes to mind that whether gender can be considered as a variable in moral training or not? To answer this question a descriptive analytical method was applied and after explaining the nature of moral training, the link between moral training and psychology in Khajeh Nasir’s thought is stated. It is indicated that according to Khajeh Nasir’s principles, the human soul both in the position of occurrence and in the position of action needs the material body. Also, the relationship between the soul and the body, in his opinion, proves that the human soul is gender-oriented. From Khaje Nasir's point of view, the connection between moral training and psychology as well as the analysis of the stages of moral training and the manner of obtaining moral dignity in the soul indicates a two-way relationship between the soul and the body, confirming the gender oriented nature of moral training in his philosophical system.