There are disagreements between jurists and lawyers regarding the minimum and maximum duration of temporary marriage (Nikah mut'ah, Arabic: نِکاحُ الْمُتعة, Romanized: nikāḥ al-mutʿah, literally temporary marriage  or Sigheh, Persian: صیغه، ازدواج موقت). There is no stipulation in the civil law that specifies the duration range of this legal institution. Accordingly, we are going to explain different opinions in this article and choose a view that is based on the rules of civil jurisprudence and legal principles. This research has been collected in a library method. The results show that the minimum duration in temporary marriage is long enough to allow sexual satisfaction and enjoyment. The maximum duration should not be more than the life of the couple or one of them. It can be finally said based on the interpretation of the will of the parties according to their custom and their obligation to observe customary affairs that a marriage which has been concluded for a long time is a permanent marriage (Arabic: النِکاحُ الدائِم, Romanized: nikāh ad-Dā'im) all the effects of permanent marriage such as divorce, inheritance, iddah (Arabic: العِدَّة, Romanized: al-ʿidda, “period of waiting”), right of sexual intercourse (Arabic: حَقُّ الْقَسْم, Romanized: qasm, the right to sleep together, and the right to sleep at night during marriage in Islam) and alimony are considered.

Research Aim: The purpose of this study was to investigate the effect of and premarital education on attitude toward marriage, resilience, and marriage expectation in students of Tabriz University of Medical Sciences. Research method: The research method was semi-experimental with pre-test and post-test design with control group. The statistical population was students of Tabriz University of Medical Sciences who were undergoing undergraduate and doctoral programs. The subjects were 30 people who were selected by random sampling among the students who were applying for these courses and The experimental and control groups were assigned to two groups of 15 pepole. The experimental group participated in six 60-minute pre-marriage and education sessions according to Angle and Wright method, and the control group did not receive any training. The data was collected using the psychometric scales of Bratan & Rosen's Marriage Attitude (1998), the resilience of Connor and Davidson (2003) and the marriage expectation of Jones and Nelson. To analyze the data in descriptive statistics (frequency distribution, mean and standard deviation) and inferential statistics, t-test and covariance analysis were used. Finding: Multivariate analysis of covariance analysis showed that premarital education is effective on marital attitude (p=0/003, F=10/862), resilience (p<0/001, F=249/718) and marriage expectation (p<0/001, F=43/892). Conclusion: Therefore, it can be said that the use of this method of premarital education and counseling on the attitude toward marriage, resilience and marriage expectation has been effective.

In mythological texts, Kayumars is introduced as the first man, prophet and the first king. In Farsi and Arabic texts remaining from the first centuries after Islam, often he is introduced as the first King. It seems that this side of Kayumars’ character could be the remnants of the narratives and informal and non- governmental Khodaynamehs prior to Islam which was most common in the Eastern Iran and to which one has no access. Also in Zoroastrian books left behind from the last centuries of the Sassanid reign and the first centuries after Islam which was written in Pahlavi language, Kayumars appears as the first man created by Ahuramazda and upon his acceptance of the Mazdaei religion, he brings salvation to the mankind. However it must be taken into account that all these narratives are the outcome of the thought processes of the official writers and priests in the Sassanid era. The heroic narratives in the eastern Iran which recognizes Kayumars as the first king in the Pishdadi dynasty are not far from the priests’ narratives in the western Iran in terms of time. Now the question arises that whether these narratives in the earlier times were as such? Was Kayumars regarded as the first creature, created by the Ahuramazda in those first days?This article attempts to put forward a theory in which Kayumars is part of the mythological archetype of the sacred marriage between the “God of heavens” and the “Goddess of the Earth” that caused the growth of plants or birth of humans from the Earth’s core and it is believed that Kayumars in this ancient myth, is the name of the seed from the God of the heavens.