فصلنامه مطالعات راهبردی زنان
پیاپی 24 (تابستان 1383)

In the Gnostic epistemological system, marriage is realized in all the general levels of existence. The unity of the manifestations of the Glory and the Beauty (of Allahs) are present and in progress throughout all the levels of existence, from the earthly world to the divine dominion. Marriage attains meanings, manifestations, and implications, which are specific to each of these worlds. The marriage between the two Alavite and Fatemite beings, the manifestations of epithets of Glory and Beauty, is the most luminous marriage throughout the worlds, and the nuptials of these two seas, as the epitome of the verse of the Holy Quran: " He hath loosed the two seas, they meet," has provided the world of existence with the most noble outcomes. Based on a Gnostic analysis, this article has focused on some historical details in the marriage record, proposal, and wedding of these two holy beings, and has dealt with the mystery of their heavenly wedding and the coupling in the world of existence.

Based on the views of many sociology experts', the agreement and conformance of the two parties in marriage, is among the elements bringing about constancy in family and stability marriage; however, from the past so far, there have been compulsory and unwanted marriages in which, generally, the girls have been the ones to suffer from material and spiritual losses. While in most of the divine religions, the girls are unquestionably free to choose their own husbands, lawfully of course, and to be chosen in the process of marriage, through out different periods and among different nations, this unarguable right has been neglected, leading to personal and social aftermaths. With regard to the importance of the issue, this article has focused on some personal, familial, and social grounds effective on the occurrence of such a phenomenon, and has suggested some preventive strategies.

Based on the holly Quranic verse "… marry the women who seem good to you, two or three or four …", a man may have more than one spouse simultaneously. Although the holy verse goes on saying that polygamy is allowed if justice is observed, facts reveal that, no man commits polygamy with the intention to observe justice. Injustice among the wives and the obscene oppression, from which generally the first wife suffers, has rendered a displeasing sight of polygamy in the society. Women's knowledge of their right to set up contract conditions guaranteeing their rights at the time of marriage in case their husbands attend polygamy, and the legislator's authoritative intervention to provide a lawful framework of religious and legal restrictions, and supervision of the conducts of men with more than one wife can decrease the rate of polygamy and its detestable sight. This paper discusses issues like the basis of polygamy, the concept of justice, criticism and study of the civil law, etc. and suggests that by setting up contraction conditions at the time of marriage and enacting authoritative regulations by the legislator, the wives will suffer less damage in case of plural marriage by their husbands.

Boy-girl relationship is among the interpersonal relationship that becomes necessary in specific situations. To admit this type of relationships and the relevant principles and conditions, one must study them with respect to the general rules of human relationships because human relationships and the relevant forms and conditions have rational bases and the holy religious legislator has taken institutional measures. This paper has first provided a definition of this kind of relationship according to what the rational people have performed, explaining its features and constitutive elements. Afterwards, to find out the views admitted the religious legislator, the paper points out the principles, manners, conditions, and features of friendly relationship with opposite sex. Therefore, it substantiated that boy-girl relationship is possible through temporary marriage contract under specific circumstances such as observing personal life and social modesty, following the good in expressing love, restricting the relationship, and determining the limits. Finally, the manners of treating the opposite sex are introduced as follows: watchful selection, purposeful friendship, benevolent friendship, respecting each other, and finally, the practical procedures of making friend.

Marriage and nationality have been categorized as personal affairs that appear in the realm of private law. Every country and international organization, based on theoretical foundations of the influence of theories of unity, absolute autonomy, and partial autonomy of the nationality of the spouses, has enacted different laws. Iran's civil law approach is based on "the unity of the family's nationality," and the primacy of the husband's nationality over the wifes, and even the primacy of the paternal kinship nationality over the maternal kinship one. This paper deals with the effects and counter-effects of marriage and nationality in case there are disagreements between couples. The paper, also, critically studies article nine of the convention of "the Elimination of Discrimination against Women", and some articles of the Iranian civil law and concludes that any amendments in the articles in this regard should take place in accordance with other articles, with an essential and reasonable choice in theoretical foundations. Finally, in order to achieve such an accomplishment, some premeditated amendments have been proposed in regard with some articles of the civil law.

Religious education in its wide conception, which means teaching and training, can play the most pivotal role in the spiritual development and perfection of a society. And, neglecting this may lead to the emergence of irreparable malfunctions and abnormalities in the education of the new generation in any society. Therefore, it is necessary to identify the procedures of education in religious thoughts to correct the society and to prevent social deviations. Since education originates in the family, this interview starts to consider the process of religious education in the family and then goes to wider domains. The methods and strategies for preparing the grounds of religious education before giving birth to the child, at the time of the birth, and after that are discussed with respect to the holly Quranic verses, the prophet's and the immaculate Imam's conducts. The strategies for the betterment of religious education in the family are followed up within discussions over preventing the sexual stimulation of children, showing warmth and kindness, providing security, respecting the children, and playing games with them. After proposing the main weaknesses and shortcomings in children's religious education and performing a pathological study of religious education, some of the correct methods of treating the youth are mentioned.

Financial regime refers to a coherent set of rules in order to regulate the financial situation of couples with respect to each other, and their relationship with a third person. In the legal systems originating from the Roman and German systems, the regime enjoys a legal and conventional foundation; that is, the couples are free to choose any of the predetermined models in the civil law or to initiate an innovative model as a dominant regime. In the case that no specific regime is determined by the couples, the predetermined regime by law is imposed on them. The Islamic law has a coherent regime for the couples. Based on this financial regime, the man or the woman, after getting married, will be the owner of whatever possessions he or she brings along at the time of marriage or achieves later, and each will be free in managing and utilizing his or her possession with absolute autonomy. The present comparative article, in addition to the examination of couple's financial regime in Iran and France, provides a response to the suspicion that the Islamic legal system lacks coherent regulations for developing a financial regime in the relationship of couples. Therefore, it can be claimed that the applied system in Islam is the same regime, which some open-minded lawyers, in countries such as France, have recently tended toward.

One of the most important social changes in the last two generations of the Western societies has taken place in the realm of marriage and family foundation. The increasing growth of the rate of divorcing, living together without formal marriage, giving birth to illegitimate children, and having free sexual relationships has resulted in an increase in the number and variety of single-parent families. Due to the broad expansion of the problem, psychologists and sociologists performed studies concerning the effects of living in a variety of single-parent families and two-parent (formally married) families on the children. The results of these comparative studies have shown meaningful differences in cognitive, emotional, social, educational, hygienic, physical, and sexual fields between children in single-parent families and those in real (formally married) families. This paper introduces some types of single-parent families and discusses over the results of some of the above-mentioned studies.

Abu-Moeen Hamid-od-Din Naser-KhosroNasser-Khosro Ghobadiani is the most indifferent poet to women in Persian literature, whose book of poems looks empty of women at the first glance. Nevertheless, in the layers of his mind and in the midst of his poems one can find an invisible shadow of woman. The present paper searches for this invisible shadow. In addition to Nasser-Khosro's book of poems and his Mathnavis, has investigated all his prose works, which are among the most fruitful works literary works of Persian literature, to shed light on the dark sides of the poet's mind and find out the hidden. Some of the basic features of the paper are the role of poet's Shiite beliefs in his social fate, and its effect on his view on woman, the sociology of the time according to his poems, the presence of women in symbolization by the wise, and its reflection on the mind and thought of the poet.