جستجوی مقالات مرتبط با کلیدواژه "چندهمسری" در نشریات گروه "علوم انسانی"

In the present study, the lived experiences of women from the phenomenon of polygamy in Sistan and Baluchistan province were investigated in a qualitative and phenomenological way. According to the nature of the research, the purposeful sampling method was used, and the data reached saturation with an in-depth interview of 10 women. The data obtained from women's lived experiences were analyzed using the Claysey method, and MAXQDA 11 software was used as a data analysis tool. The findings from women's lived experiences were categorized into 5 themes: "Change of viewpoints and beliefs", "Finding opportunities for women", "Problems of women in polygamy", "Effects of polygamy on children", "Causes of polygamy". From the findings of the research, it can be concluded that polygamy has caused problems for women from the women's point of view, and this issue has affected the growth and upbringing of their children, therefore, in general, the phenomenon of polygamy has not created a good situation and conditions for women.

The present study sought to phenomenologically review the life experience of women in polygamous families and describe their lived experiences. A descriptive phenomenology study was conducted, and the field of study consisted of polygamous families of Minab in Hormozgan Province, Iran. Purposeful sampling method and snowball method were used. Semi-structured interviews were performed with 33 women who had lived in such families for many years, and their narratives were analyzed using the Colaizzi analysis technique.Data analysis revealed five key concepts of ruined life, maladaptive emotional reactions, spiritual and mental disorders, second wife, the favorite, tranquility in life, and encounter with co-wife from strife to pity; there were also 17 secondary concepts and 105 primary concepts. The results manifested that today the phenomenon of polygamy is no longer an acceptable norm for women in the study field, in contrary to the perception that it was considered as a cultural and relativistic matter. today the phenomenon of polygamy is no longer an acceptable norm for women in the study field, in contrary to the perception that it was considered as a cultural and relativistic matter. This phenomenon is considered as painful for women with identical conditions, religion, and culture as it is perceived as painful for other women with different religions and conditions; this is a completely internal matter for all women.

The legitimacy of polygamy or polygamy in Khamsa religions based on ijtihadi reasons - verses, hadiths, and the definitive tradition of the jurists - is a matter of consensus and agreement among jurists, but as a social phenomenon, one cannot ignore its pathology. In Islamic jurisprudence, "harmless and harmless" is accepted as a universal rule in all jurisprudence chapters. A rule based on which any harm in the enactment of laws and their implementation is ruled out. From this point of view, is it possible to use the capacity of the harmless rule in facing the harm caused by the remarriage of men that affects the women of a society? It seems that these damages are caused by the loophole in the laws that block the harm in the abuse of polygamy. Therefore, the answer to this question is based on accepting or not accepting the dignity of proof for the rule of harmlessness. For this purpose, we have tried to evaluate the feasibility of citing the Harmful Rule in the issue of polygamy by examining the interpretations and cases of use of this rule by the jurists of Khamsa schools. Finally, we have come to the conclusion that according to the acceptance of the evidential value of the harmless rule, it is possible to remedy the damages and losses caused by the void and silence of the law on the issue of polygamy by establishing appropriate regulations and laws.

Today, due to the corrupt sequence of gender discriminatory views, their criticism has a special importance. Our hypothesis in this article is to prove the generality and prevalence of this gender view in the reasons of polygamy. It seems that the criticism and explanation of these reasons based on human nature and social interests with gender justice is more compatible. In this research, adherence to the verses related to the goals of marriage as a confirmation of the writers' point of view in the interpretation of the Qur'an, the third verse of Surah Al-Nisa is referred, for the first time. This article, which has been done in a descriptive-analytical method and by using library and internet resources, shows that the most limited and at the same time the most gendered views in the reasons of polygamy are experimental approaches, especially medical and psychological approaches.

Polygamy as a cultural category is one of the important issues in the field of women's studies. This issue has been relatively common in previous societies. What is certain that polygamy existed more or less among different classes and strata of Iranian society during the Qajar era. In the literary and political texts of the late period of Naseral-Din Shah and especially after the constitution, due to the familiarity of writers and poets with the West and theexpansion of communication, more attention is paid to women's issues. This research, relying on the literary and political texts and sourcesof the Qajar and constitutional eras and new researches, has researched and investigated the approachof political, social and literary texts to the issue of polygamy by descriptive-explanatory method and content analysis. Studies show that paying attention to this issue and its causes and consequences in the critical view of literary and political thinkers from middle of the Qajar period and especially theconstitutional period became very important and became one of the important issues in their studies. It is worth pondering that informing women about their position and not considering it normal has been one of the issues of concern to intellectuals and thinkers

In Islam, permanent marriage with more than one woman (up to four women) is not prohibited and on the other hand, it is not obligatory. However, there are different opinions among the jurists regarding the fact that the first and commandment ruling (Ḥokme Awwali wa Taklifi), regardless of special conditions, is whether recommendation (Istiḥbāb), abominable (Makruh), or permissible (Mobāḥ). Although there have been many discussions and researches about polygamy; less attention has been paid to its commandment ruling (Ḥokme Taklifi) and discussions such as the philosophy of polygamy, the condition of justice, etc. have been examined more. Therefore, it is necessary to examine in detail the ruling on polygamy, which there is a great difference among jurists, and finally to answer the important question of what is the first and commandment ruling on polygamy. This article tries to answer this question by using library sources and descriptive-analytical method, and the result obtained is the recommendation of polygamy as the first ruling.

Imamiyah jurists do not agree on one theory for the ruling of marrying multiple wives, or in other words, polygamy, and have different views. Some have believed in polygamy as a recommended action and some have believed in its absolute permissibility, while others have restricted the ruling of permissibility from the subject matter, or made it conditional. At the same time, some have insisted on considering polygamy as Makruh and some have concluded and considered it Haram by referring to religious texts. Surprisingly, this situation has not caused researchers and thinkers in the field of jurisprudence and law to study the above issue in a comprehensive and independent manner, but the research literature on this issue mainly deals with issues other than its Shari'a ruling. However, the dramatic differences in the area of the ruling, on the one hand, and the important scientific and social implications that arise on the other, necessitate a careful examination of the ruling. Therefore, this paper, while taking advantage of the efforts of the past using library resources and with a descriptive-analytical approach, tries to fill this fundamental gap, which results in proving the absolute permissibility of polygamy. However, the authors believe that the principle of monogamy can be considered as a basic principle in the Islamic jurisprudential system.

This study was conducted to investigate the phenomenology of the quality of life of first married women in polygamous families.

The study was performed by phenomenological method. The statistical population included first married women with polygamous husbands in Shiraz. Ten first married women with bigamous husbands were selected using purposive sampling in 2020. Sampling continued until saturation, i.e. when no new data were obtained during the interview. Data were collected using a semi-structured interview. The interview questions were designed by the researcher in the form of open-ended based on the objectives and theoretical foundations. Data were analyzed based on King & Horrocks (2010) thematic analysis.

The results indicated that women in these families were exposed to severe personal and social vulnerabilities such as loneliness, emotional divorce, lack of family support, reduced material well-being, physical problems, feelings of inferiority, and lack of a sense of belonging due to the husband's polygamy.

Polygamy causes a negative psychological atmosphere and tension in the first spouse, which will lead to marital tensions and conflicts, and ultimately unhealthy living space and disruption of family order. Therefore, the process of the whole society should be directed towards a healthy and monogamous family.

The ruling for polygamy has been mentioned in verse 3, Sūrat al Nisā of the Holy Qur’an. According to this verse some have regarded monogamy as the principle and considered polygamy as related to the social and individual requisitions. In contrast, some others maintain the preference of polygamy over monogamy. Using the descriptive-analytical method and after stating the relation between condition and result in the beginning of the verse, this article has examined the denotation of this verse to monogamy and polygamy and has concluded that the phrase “That makes it likelier that you will not be unfair”, due to holding two possibilities in the indicated (dhālik), does not denote monogamy. Similarly the command “then marry” implies prohibition and does not denote polygamy just as the priority of the phrase “then marry [other] women that you like, two, ...” over the phrase “But if you fear that you may not treat them fairly, then [marry only] one” does not denote preference of polygamy either. Thus, the noble verse does not represent the monogamy or polygamy principle; rather, it only denotes the permissibility of polygamy.

The family is one of the most important social institutions, which is the center of continuous intimate relationships for couples; it provides a setting in which children's individual and social personality is formed. The phenomenon of polygamy is one of the challenges facing the family, which has appeared and dealt with differently throughout history depending on different cultures. From the very beginning, Islam has tried to provide a correct translation of the requirements of polygamy and the quality of the family, based on the order of the Holy Quran, while limiting the unbridled process of polygamy and preserving women's dignity.
In support of polygamy, much has been said about maintaining justice when a man is a polygamous relationship. The present article seeks to measure this issue within the framework of other rules and regulations of jurisprudence, especially its suspension to protect homeless girls and women in light of the rule of 'no harm'. Explaining the status of this jurisprudential-legal institution can be a good solution to solve many social problems and some family deadlocks.

Condition and clause in The third verse of Sura Nesa Many discussions are taking place about condition and clause Which is available in the third verse of Sura Nesa. Sentence: "if you fear that orphans do not justice" and sentence: "the women who like marry", What communication with each other? There are six theories about it. These theories are as follows: 1.Marry other women in justice with orphan girl. 2.Marrying orphan girls cause justice to them. 3.Marriage is limited to justice orphans. 4.Do justice among women as orphans. 5.Virtue like justice orphans in necessary. 6.For justice orphans, marry their mother. And some commentators have also believes that if communication between the two is not. After investigation, it is obvious the sixth theory is better and superior. And the relationship between the two sentences in the third verse of Sura Nesa: "If you fear that orphans do not justice" and "So marry women who liked it" is that for justice orphans, marry their mother.

In different societies, an issue forms to different ways at the same time, which is accepted or rejected. Polygamy is a social and cultural issue that is different in its causes and formations. The purpose of this study is to identify reasons and how polygamy forms in Saravan city.

The method of this research was a qualitative type of ground theory. Participants were selected according to the aim of this study that they are Polygamy. Men’s who had man marriage with several woman in Saravan city. The text Date were collected through semi structured interviews. The interviews continued with theoretical saturation, after interviewing with 14 people, that theoretical saturation was achieved and interviews were continued for more than 17 people and then the text of interviews are coded on papers and their dates are analysed.

Findings included through to main categories and one category that is called core category which is presented as psycho-social arousal that is firmed in paradigm model and story line. Overall, the results of the research showed the reasons of Polygamy that included; traditional marriage and sexual needs as terms of causes, the blame of first wife and religious factors, family facilitation and having two residences as interfere conditions, authority representation and free living lifestyle and financial ability as grounded conditions. This condition finally caused that psych- social arousal creats the strategy of the "subjective and difficult transition from first wife".

According to historical reports, polygamy was prevalent in different cultures and lands before and after Islam. The Holy Qur'an describes the first family as the result of a man's marriage to a woman. The third verse of chapter Nisa, if there is fear about lack of justice among the orphans, permits the marriage of a man with a maximum of four women. Interpreters have made various statements regarding the relationship between this condition (fear about lack of justice for orphans) and (permission of polygamy). However, the existence of headless families; orphan girls and widows is the field and wisdom of polygamy, and justice for spouses is a condition of this verdict. The statistics of death emergent from war, deliberate homicide, road fatalities, and serious illnesses at national and global levels all indicate that deaths occur more frequently in men, especially in young and middle-aged women. This issue disrupts gender

The phenomenon of polygamy although is not the dominant structure of family life in Iran, but among the Sunni people, particularly the Baloch, is a common phenomenon such that the highest observed proportion of polygamy is in Sistan and Balochistan province. The tribal structure of the Baloch people and their adherence to their ethnic and religious tradition have paved the way for this phenomenon. This phenomenological study, by investigating the causes of polygamy spread among the Baloch living in Chabahar, seeks to answer the question “How polygamous culture has been able to reproduce itself?”. On the other hand, “Are Baloch women willing and able to resist against polygamous family structure or simply have accepted these conditions?”. It was found out that Polygamy in Sistan and Balochistan is an accepted culture because in many cases, it increases the number of children and, as a result, the social and economic power of the family and tribe. This is against the situation of Baloch women in the social and economic hierarchy, their financial dependence, lack of legal support for divorce, and lack of social support. In addition, the breadth of this phenomenon has a cultural background, rather than age or wealth of men, and it cannot be limited to a particular tribe or social class. Regarding second question, findings of the current study showed that, although the decision to live in polygamy is usually a one-sided decision made by men, women are not only passive and receptive because compensation or revenge-based strategies have given them a degree of subjectivity to react against this family structure in an informal and silent way.

There has been a wide discussion among Muslim scholars on the subject of polygamy or the multiplicity of wives in the Quran and different views have been proposed in this regard. A group of scholars has supported polygamy and considered it necessary for some reasons. They believe that sometimes a man is urged to marry another woman in order to keep away from sin and corruption. On the other side, polygamy provides the opportunity for those women who have not married yet because of the death of their husband or divorce. In contrast, another group has criticized it. Polygamy, in their belief, may threaten the rights of the first wife. There is also the possibility that the wives oppose each other that makes some problems and challenges for them. In addition, polygamy may threaten the family preservation; since, generally, the entrance of the second wife into the life of the man brings about many tensions in the family relationship that disadvantages of which may also affect the children. Another group, taking into consideration the advantages and disadvantages of polygamy, has attempted to manage their disadvantages and to propose solution for that. Therefore, we see the formation of three different approaches to this problem. The present article reviews and evaluates the different approaches to polygamy in the form of three parts of “prescription”, “prohibition,” and “limitation”.

Social health depends on different social and cultural factors. One of the most important suppliers of individual’s health is family structures and relations. In recent years due to functional changes in polygamous structure, there are threats against social health of men in Sarbaz city. In this research, to compare the rate of social health of men in polygamous and monogamous families in Sarbaz city we use a standard questionnaire of Shapiro & Keyes (2007). The population of this study consisted of 300 males who are residents of this city. They selected by using cluster sampling method. Gathered data were analyzed using SPSS software version 22. Findings from independent T-Test revealed that the average of social Coherence, Integration, Contribution and Actualization between men in polygamous families were significantly lower than monogamous. Based on these findings, we can conclude however a lot of traditional social customs were useful, functional and compatible and provide social acceptance, but today have become dysfunctional and threated social health of family members and community system face with crisis.

This study seeks to furnish the rationale and philosophy for the permissibility of polygamy in Islam. It endeavors to present a coherent explanation in order to defend this rule against the existing questions and objections in the contemporary era. Elaborating on the correct method of defending the juridical and legal rules and regulations, the author presents three major views as the rationales. The most important factor for permissibility of polygamy in Islam is the dissimilarity of sexual instincts between man and woman and greater excitability and vigorousness of that instinct in men which has led to legalization of polygamy in Islam. That is because the current legal system in many countries which is based on monogamy has failed to regulate the sexual relations between men or to prevent extra-marital relationships. Conclusively, it can be said that monogamy in ordinary situations is morally more desirable and permissibility of polygamy is based on certain inevitable exigencies which have something to do with men's powerful sexual drive. Thus, only in case of need and in urgent cases, action may be taken for remarriage.

Holy prophet’s polygamy has since long been used as a pretext by the orientalists in order to twist the real face of Islamic mission. This issue gave rise to the anti-Islam writers to unfairly misjudge the facts of Islam. Different scholars have dealt with the issue from different latentangles in order to defend the presence of holy Prophet; however, the psychological and sociological angles of the issue have not been scrutinized yet. Some realistic and sound approach to the incidents of the life of holy Prophet shows significant dimensions of his holy character in the course of one great divine call revealing various dimensions of an original exemplary system ofeducation in a real example. In what follows, the author has tried to analyze the psychological and sociological facets holy Prophet’s curve of character along with the Islamic culture of marriage and the known practice of the time.

Now days it is assumed that polygamy is inconsistent with human rights and it seems irrelevant to discuss and redefine this case. Some scholars believe this is not even a hypothesis that needs justification or confirmation. According to human rights and international laws this is accepted as a fundamental right and assumes the equality of man and women. With this presupposition in mind this paper will discuss the measure of conformity of polygamy with human rights.