Marriage
3 articles filed under this keyword.
Muharram marriage in ancient Iranian society
Shalaw Mustafa Aabdalrahman, Shanaz Ibrahim Mahmud
Muharram marriage is one of the most common social and cultural issues in ancient Iranian history. It has been a subject of debate among researchers and has divided them into several groups. There is a difference in the definition of the concept of Muharram in the civilization cultures. In the religious texts of the Avesta and Pahlavi languages, this type of marriage is known as "blood and death". It was popular among the royal family for centuries after the advent of Christianity and the end of the Sassanid Empire and later Islam, but with the advent of these two religions, it completely faded and ended. It is worth mentioning that this process was carried out under the influence of mythical and religious thoughts، and was the reason for its spread. Each of the ancient states of Iran (Elamite, Achaemenid, Ashkanid, and Sassanid) gave it legitimacy and considered it as the reason for preserving the sacred blood and maintaining sovereignty within the royal family, their kings married their mothers، sisters and daughters. And then with the advent of the Zoroastrian religion, Moghan of the religion, they further sanctified it and marriage was defined as "holy marriage", although mythological texts had a special influence and role in continuing this issue, although it was found out in religious texts that Zoroaster as the prophet of the religion in a conversation with the god (Ahura Mazda) considered this type of marriage inappropriate and denied it. However, religious men and legends have left an influence in the continuation of this marriage until the end of the Sassanid Empire and can be seen in ancient Iranian civilizations. The research is entitled Muharram Marriage in Ancient Iranian Society from Ilam to the End of the Sassanid Empire. It is an analytical and historical study consisting three themes (Topic 1 / A view of Muharram marriage, in general and in the myths of ancient Iran in particular. Topic 2 / Muharram marriage in the ruling states of ancient Iran (Ilam, Achaemenid, Ashkani, Sassanid), Topic 3/ Muharram marriage according to Zoroastrian religious beliefs).
Volume 8 · Issue 3 · September 2021Husband Towards Wife’s Expenditure and the Mandatory Applied Law
Ranyar Qadir Ahmed
The right marriage that satisfies all legal conditions provides a set of rights and obligations on both parties(the wife and husband). These include material and non-material rights and obligations. As to material rights, the husband must provide the wife with the expenditure, and this must be proven, and this is enshrined in Quran, Sunna and social creds, as referred to in the Iraqi civil status law. Yet, the question is: shall such expenditure obligations by the husband remain in place after the marriage or legal separation officially ends? Does such expenditure applicable during the three months waiting time after the divorce or separation takes place? And, does such expenditure mandatory at any time? What is the law provision in the matter of husband expenditure towards the wife, and other related expenditures towards the main relatives (father, mother, grandfather and grandmother) and towards secondary relatives (daughters, sons, nephews, and nieces), as well as towards temporary expenditures. We strive in this research to answer all these questions
Volume 8 · Issue 2 · June 2021Marriage and Population Growth Anthropological Comparative Study in Kirkuk City
Mohammed Hussein Mohammed Shwany
The city of Kirkuk is one of the disputed cities between the Kurdistan Regional Government and Baghdad. In the Iraqi Constitution 2005, through Article 140, the constitutional solution to this problem was decided, through (normalization, the census of the city’s population, the referendum). This process is depending on the number of population . The simple marriage habits of Arabs and the difficulty of Kurdish marriage led to rapid population growth among Arabs.. Population growth is influenced by a wide array of social and cultural variables including social customs, marriage levels, birth rate, and family size and so on. The Kurdish rural community has been dismantled since the 1980s, while the Arab rural society is in a state of continuous growth. Moreover, the Kurdish population is concentrated inside the city and practices urban or marginal occupations, while the Arab population has become widely distributed in villages, districts and within the city, practicing pastoral, agricultural, governmental, security and military occupations. The Arab rural community is also characterized by high demographic growth due to early marriage, lack of family planning and polygamy, while the Kurdish urban population is characterized by a low population due to delayed marriages, birth control and civil marriage. Furthermore, the average size of Kurdish family is between (3 to 5 persons), while the average size of Arab family, especially in rural areas, ranges between 8 and 10. The process of marriage in Arab society is easy and does not cost much while this process tends to be more costly in Kurdish community. It is worth mentioning that the migration of Kurdish youth outwards or the migration of Kurdish families to Kurdistan Region is high, while migration for many Arab families and their young members tend to be towards Kirkuk city. The percentage of spinsterhood in Kurdish society is higher compare to Arab community. Therefore, we expect that the percentage of Kurds in Kirkuk will fall to (38%) in 2030, after it was 48% in the 1957. And the percentage of Arabs in Kirkuk will arise to (35%) in 2030, after it was 21% in the 1957.