پژوهش نامه اسلامی زنان و خانواده
سال یازدهم شماره 30 (بهار 1402)

In Islamic narratives, not only do individuals have a sexual border, but also family has a sexual border that its teachings can be modeled. This analytical-documentary study tried to present a model of protecting family sexual border based on Islamic studies. The qualitative content analysis was applied for analyzing the data, and then the theoretical modeling was done in the form of clinical and analytical observations; thus, after analyzing and coding more than 100 Hadiths and the related Quranic verses, 23 narratives were selected after validating and paying attention to the Quranic verses in terms of modeling, and they were analyzed regarding three components related to family borders (inside-outside, self-other, and man-woman). According to the results, the model of family sexual border includes the components of inside-outside and man-woman. The model of sexual relationship of men and women with non-spouses (self-other) is a closed and protective model, and the model of sexual relationship of couples with each other is an open and satisfactory model. The outside aspect of this model is a combination of chastity and zeal, which makes the couples feel sexually safe, and the inside aspect is a combination of ostentation (Tabaroj) and readiness that is a sign of sexual attention. In addition, there is an inverse relationship between the inside behavior of the system and the outside, that is, sexual prohibition outside the family is related to sexual satisfaction inside the family and vice versa. Therefore, comprehensive programs, based on the concepts of chastity, zeal, and ostentation (Tabaroj), should be designed for protecting family sexual border. This model can be tested for improving family safety and peace in the spiritual family therapy.

One of the social beliefs in the field of family is that customs and ethics should be governed in marital relationships, and a Sharia and legal logic cannot and should not be involved in this matter. In this regard, some people don't agree with Sharia and legal requirements in marital relationships and believe that the Holy Quran confirms that by ordering to follow customs. This analytical-documentary research was conducted with the aim of reviewing and analyzing the conflict between the rule of the necessity of behaving reasonably and jurisprudential-legal requirements in marital relationships; thus, all written jurisprudential sources in the field of marital relationships within family were analyzed. The results demonstrated that the rule of the necessity of behaving reasonably should be taken into account in both extracting the jurisprudential rulings of couples' relationships and legislative system. Moreover, jurisprudential and legal requirements are not only in conflict with the rule of the necessity of behaving reasonably, but they are one of the executive guarantees of the rule of the necessity of behaving reasonably.

This correlational study aimed to identify the mediatory role of resilience and forgiveness in the relationship between Islamic lifestyle and marital conflicts among married women by applying a survey method. The population included all married women in Astara, and 230 women were selected by the convenience sampling as the sample. The data were collected with Pollard et al.'s Family Forgiveness Scale (FFS), the Connor-Davidson ResIlience SCale (CD-RISC), Thanaei's marital conflict questionnaire, and Kavyani's Islamic Life Style Test (ILST) (short form). The data were analyzed using path analysis and mediation analysis by the boostrap test and with the help of a macro developed by Preacher and Hayes (2008) in SPSS-26 and AMOS-24. According to the results, the hypothetical model had a proper fit. Moreover, Islamic lifestyle had a direct and negative effect on marital conflicts. In addition, resilience and forgiveness had a mediatory role in the relationship between Islamic lifestyle and marital conflicts. Therefore, it can be said that Islamic lifestyle increases resilience and forgiveness by presenting a proper framework for growing and living better. Consequently, it results in reducing the problems such as marital conflicts.

Wearing Hijab is one of the examples of religion and it is one of the most important duties of the Islamic government that taking any approach about it has different effects on the society and government. This analytical-documentary research was conducted with the purpose of investigating jurisprudentially the responsibility of the Islamic government to the issue of Hijab regarding some concepts such as the lack of Tanajjoz, lack of acceptance, order of corruptions, lack of influence, and lack of social satisfaction. The results showed that none of them relieves the responsibility of the Islamic government to Hijab. The Islamic government must stand against not wearing Hijab and that kind of Hijab that has corruptions for the society by both providing the conditions of enjoining good and forbidding evil, concerning with the Tanajjoz of duty by guiding the ignorant people, and preparing the influence of Hijab in the society, as an obligatory introduction, in a region whose people acknowledge that as a good issue. It is necessary to take advantage of tools, implementation methods, and punishments that are appropriate to cultural differences in order to prevent conflict between the expediency of the obligation to wear Hijab and other expediencies.

The issue of child marriage is one of the important issues in Islamic society that it has repeatedly been reviewed from jurisprudential-legal perspectives, and different opinions have been expressed by its supporters and opponents about that. The two groups have referred to the fourth verse of Surah Talaq (divorce) as one of the most important arguments for and against child marriage. This analytical-documentary study aimed to analyze Fariqin's views on the implication of this verse in the issue of child marriage; thus, all related jurisprudential and Quranic jurisprudential sources were reviewed. The results show that some of the Fariqin scholars, with focusing on some verses and narratives and the contradiction of the fourth verse of Surah Talaq (divorce) with the verse of Iddah in the same Surah, as well as other verses related to the functions and goals of marriage, believe that the fourth verse of Surah Talaq (divorce) doesn't permit child marriage. Another group, with paying attention to the difference between the principle of correctness of marriage or the principle of its necessity and the belief of Mahramiat, as the key essence of marriage, agrees with the implication of this verse in the small people or immature children in particular (small), or in general (including small and non-small). Based on the selected view, the logic and concept of this verse shows that immature girls are its key matter. This view is the result of intra-textual, inter-textual, and meta-textual evidences, so it extracts the permission of child marriage from this verse.

Presenting a proper pattern of how women behave in family communications can be one step toward the development of a society. Therefore, the guidance and enlightenment of women in the field of thought and action has a special role in leaders and social policy makers' studies and plans. Innocents and particularly the Prophet Mohammad have always taken women's personality traits, including verbal and non-verbal actions and their communication processes as mothers, wives, and daughters, into consideration. The present research was conducted with the purpose of explaining women's communications in a balanced family from the Prophet Mohammad's view; thus, all related written sources were reviewed, and the elements that the Prophet Mohammad suggests to women as a family message source and/or his behaviors toward them were coded and analyzed with the help of Andersch and Bostrom's communication model. The first 10 narratives were extracted from the quoted narratives from the Prophet Mohammad about women's family communications in Bihar al-Anwar, and they were presented in the form of an indigenous theory of Andersch and Bostrom after coding their communication components. The results showed that the Prophet Mohammad invites women to divine and meta-material vision and draws their attention to Islamic criteria with his corrective, restorative, positive, and negative reactions to their actions and behaviors in his era, which was derived from the materialistic and non-religious approaches of the Arab society.