marriage

Philip Larkin in his two poems ‘Church Going’ and ‘The Whitsun Weddings’ moves away from doubt to certainty as regards the function of the two social institutions of church and marriage. This is a shift away from doubt in the functionality of these two institutions to certainty of their functionality and usefulness for society. These poems are the poems of thought in which he starts off by looking doubtfully at church and marriage so much so that when one reads the poems one thinks that Larkin is a disbeliever but gradually Larkin confirms church and marriage as great institutions. The shift in pronoun from ‘I’ to ‘we’ and ‘my’ to ‘our’ at the end of these two poems endorses his shift from individualism to socialism and makes the poems humanist poems.

Democratic family, as a new phenomenon in Iran, is based on some fundamental principles such as liberty, equality, rule of law, and tolerance. In this article, some of the important aspects of a democratic family in Iran will be explained and evaluated by applying conceptual analysis and critical evaluation. The family, which is characterized by middle class, rights, population and urbanization, marriage and divorce, violence, and nuclear family, lead to reasonable decision-making through dialogue and cooperation. The patriarchal mode of management in Iranian family has gradually changed into a collective decision-making, in which, the role of boys and girls are significant. These characteristics indicate that Iranian democratic family is a transitional process of social and political development in Iran.

Interreligious and intercultural marriages are very important and significant aspects in our traditional life. Some traditions do not allow these kinds of marriage. They are both contradictory from each other. A couple can achieve peace in their married life if they are able to overcome political interference and traditional requirements. Firstly, political interference is one of the massive barriers for an interreligious and intercultural marriage. One cannot accept another group of people. Sometimes, one group wants to achieve some extraordinary things. Even couples may not understand about the events they need to overcome. Those groups cannot see love or a covenantal entrance into a new life rather than a barrier. Stronger party wants to rule over another. Love becomes meaningless in their life. So, very few can overcome political interreligious and intercultural marriage. Secondly, traditional outlook is the main aspect in interreligious and intercultural marriages. Though there is love between newly married couples but when it comes upon traditional thinking then it will become worse. Tradition always forces them to convert from one religion to another or a couple may need to face emotional hatred, neglected in a new culture and society. Sometimes, they may lose their rights or not be allowed to accept a new culture. The Quran says a good thing about intercultural and interreligious marriage in verses 4:1, 4:19, 5:5, 60:10 but the Quran does not accept marriage with idol worshipers. In the Bible, Numbers 12:1-15, John 4:4-26, Eph 4:2-3, 1 Cor 7:12-15 marriage is all about love except some contradiction but tradition always searches for the wrong thing. So, marriage depends on love and peace not a fence or barrier like politics and tradition. It does not want to understand what to learn from their Holy Scriptures. In conclusion, it is necessary to understand that when we want to create barriers for interreligious and intercultural marriage, we do sin knowingly or unknowingly and divide them from each other. Marriage only depends on love, respect and peace with each other.

Meeting of marriage candidates each other before marriage to reach a final decision to marry or cancel it is so popular in the Islamic society of Iran that it is not even thought to be “denied” and even the most fanatical religious person cannot forbid it; While most jurisprudential schools have allowed seeing suddenly the girl’s face and hands to wrists for the proposal, and some have allowed the girl to see the boy’s face as well, provided that the proposal does not enjoy her if it happens involuntarily and by force, some have prescribed it only once for the proposal to see the girl, and some have prescribed to see her several times. Some jurists have prescribed seeing the female body more than the face and hands to wrists, and seeing the girl’s body behind a lace covering even with pleasure. However, most schools have forbidden meeting and talking, and some jurists have allowed it on the condition of not committing sin. The study of the opinions of all jurisprudential schools shows that these opinions are inferential and based on their own ijtihad. They are not an indisputable legal verdict. They are based on restricting marriage to the pleasure and enjoyment of couples, ignoring other aspects of marriage and limiting the relationship between men and women to a pleasurable relationship. Criticizing the jurisprudential opinions and their principles, it is concluded that the ruling to allow the marriage candidates to meet and talk to the extent of a definite.

Introduction: Article 206 of the Civil Code considers a forced transaction with defective consent valid. However, Article 190 of the Civil Code states that consent is a condition for the validity of a marriage. In addition, the emergency circumstance in jurisprudence led to a series of rulings and duties. Materials and Methods: This study is descriptive-analytical and uses the library technique. Conclusion: When one of the parties to the marriage, who is aware of the emergency circumstance of the other party, abuses this circumstance with the motive of profit-seeking and brings the other party into the marriage due to an emergency, the marriage is unfair and legally invalid. Iranian law has several opinions on abusing the emergency circumstance of people and imposing an unfair contract on them, including the theory of validity, non-intrusion, termination, and validity with the condition of adjustment or annulment, out of which the theory of non-interference has been chosen because it is fairer and more compatible with justice and preserves the distressed person's rights. In Iranian law, comparing the general rules of contracts with the marriage contract indicates that exclusiveness does not guarantee invalidity and termination of the marriage contract. On the other hand, the validity theory supports distressed people's rights. Therefore, the latter theory, i.e., non-intrusion, that guarantees fair execution when abusing distressed people and is accepted in the general rules of contracts, can be extended to the marriage contract as well.

Objective: The aim of this study was to investigate the relationship between perceived Islamic parenting and the desire to get married mediated by spiritual well-being in single students of Ferdowsi University of Mashhad. Methods: The research method was descriptive and Structural Equation Modeling (SEM). This study's statistical population included single students of Ferdowsi University of Mashhad who were studying in 2021, among which 400 students were selected through purposeful sampling and completed these questionnaires: Islamic Parenting Questionnaire  of Maktobian Bharanchi et al., (2015), Spiritual Well-being Questionnaire of Golparvar et al., (2015),  and the student version of desire to get married questionnaire of Heydari, et al., (2004). Structural Equation Modeling was used to analyze the data. Results: The Pearson correlation results showed a positive and significant correlation between perceived Islamic parenting and spiritual well-being with the desire to get married (p<0.05). In addition, results showed that perceived Islamic parenting could predict the desire to get married both directly and through spiritual well-being  and were significant (p<0.001). Conclusion:  According to the research findings, perceived Islamic parenting and spiritual well-being are the variables affecting the desire to get married in single students.