MONOGAMY, as opposed to polygamy, is the most natural form of the sociolegal institution. The history of MONOGAMY is as long as that of mankind. It can be studied within the fields of sociology and law. The polygamy, on the other hand, has been formed in the course of time, is considered to be a social phenomenon resulting from various customs and traditions, and is thus a historical phenomenon not a religious one. From a legal point of view in the Islamic law, and as a result of it, in the Iranian law, MONOGAMY is seen as a principle, yet some social realities make polygamy as a necessity and exception in the Islamic and Iranian law, despite the MONOGAMY principle.The study of motives for MONOGAMY and its sociological consequences in the on the one hand, and a consideration of MONOGAMY principle in Islamic and Iranian law, on the other, clearly show firmness of the principle of MONOGAMY and exceptionality of polygamy.

The central purpose of the current survey is to examine the role of family structure on its performance in polygamous and MONOGAMY families in Zahedan. The research method is the type of scrolling and theoretical framework combining the ideas of Blood and Wolf, Butte and the McMaster Master Pattern. The statistical population included all the families of Zahedan, sampling method for single-wife families, cluster-multi-stage sampling (250), and sampling method for polygamous families snowflak sampling (148). The questionnaire was The results are the indicative of the fact that the performance of families varies according to age, religion, and education of women, but the performance of families is not different in terms of income. Single-wife families have a better performance than a few married families, and there is a meaningful relationship between family structure and family function, and this relationship has been negatively and reversed, families that perform better have a lower traditional structure and families whose structure is traditional, has had a lower performance. The outcomes received from the structural equation analysis also revealed that the gravest structural features of the family structure were decision-making dimensions and power. In addition, the most important structural features of family function, behavioral and interactive behavior, and the effect of family structure on family function was-0. 75 which indicates a reciprocal relationship between these two variables, that is, increasing the traditional family structure has reduced the positive performance of families.

Background: Family shapes children's mental health and is a safe environment to ensure their mental health. This study aimed at comparing the mental health of adolescents in MONOGAMY and polygamy families based on maternal psychological, economic, and social variables. Methods: This is a causal-comparative study, which was carried out on all adolescents aged 14-18 years old in the MONOGAMY and polygamy families of Saravan city in the academic year of 2020-2021 with their mothers. Two hundred forty people were selected by convenience sampling method. Goldberg and Hillier General Health Questionnaire, Ghodrat-Nama Socioeconomic Status Questionnaire, and Drogaits Symptom Check list-90-Revised (SCL-90-R) were used. SPSS-26 was used to analyze the data. The results were analyzed using independent t-test, and multivariate analysis of variance. Results: The results showed that there was a significant difference between the mental health of adolescents in MONOGAMY and polygamy families (P=0. 034). Adolescents in MONOGAMY and polygamy families were significantly different in only one component of mental health which is hostility (P<0. 05), but in terms of other components there were no significant differences (P>0. 05). Adolescents in polygamy families had lower mental health than children of MONOGAMY families with moderate mental symptoms (P=0. 003). Moreover, the high socio-economic status of mothers brought about a significant difference in adolescents' mental health (P=0. 020). Conclusion: According to the results, the mental health and socio-economic status of mothers affect the mental health of adolescents, so comprehensive programs to promote mental health and attention to the socio-economic status of mothers can increase it in adolescents.

Family is the most fundamental social unit which can undergo a trauma when a new member joins it, leading to changes in its structure and function, thus inevitably altering the roles, duties and expectation of the members. Therefore, conformity and nonconformity of family members and the subsequent effects on the family gains significance. Other than the addition of a newborn baby and adoption, such change may occur following the marriage of one of the members; especially the remarriage of the father and addition of a step-mother to the family, with the first wife still living with the family. If the new addition fails to even out the relationship of this new member – who is considered as the rival of the first wife–with those of the others, it gives rise to negative emotional and psychological damages, which may in turn affect the psychological and mental health of the existing family members. The available literature on this issue shows that upon the addition of the second wife to such families, the existing members encounter many challenges including social and economic changes and conflicts as well as the transformation of their internal and external interactions, thus their subsequent effects on the members are significant. This research is a comparative study on the mental health of children living in MONOGAMY & bigamy families in the Iranian city of Khaf. Population of the study consists of all girls and boys studying literature, science and mathematic at public high schools during 2007-2008 school year. Using random sampling 30 boys and 38 girls of bigamy families are selected for the purpose of the study. In the same manner, the same number of boys and girls are selected from MONOGAMY families. The research takes advantage of casual-comparative method. Data analysis of the two independent groups covers a wide range of methods including descriptive statistics such as frequency, percentage, mean, standard deviation and inferential statistics such as t-test and assessment of the data includes SCL-90_R checklist. The results show that there is a meaningful difference between the mental health of children living in polygamy and those living in bigamy families. Moreover, the findings of the study reveal that children of MONOGAMY families enjoy a greater level of mental health than bigamy families in terms of aspects such as stress, physical complaints, compulsion, aggression, psychosis, interpersonal relations sensitivity. The findings also prove that there is not any meaningful difference between their paranoid ideas, depression and phobia.

Over the past decade, the phenomenon of polygamy has received a great deal of attention from researchers. The point to be considered in the related explanations is the stubborn adoption of a position of defense or opposition to polygamy. For some polygamous people, it has been customary in the past, but it is now not common in most societies. For other groups, however, its prescription in religious texts has made polygamy sufficiently allowable. Given the fact that "polygamy", understood as “multiple marriages”, is subject to the existence of certain conditions (derived from sharia and law) for its realization, therefore, protection of women's rights, community health, direct and indirect consequences of polygamy on the family as the most fundamental institution of society dictates the importance of the legislator' s attention to this issue. The present article, using the library method, with an analyticaldescriptive and inferential approach, after examining polygamy in Islam and addressing the issue of the principle of "unilateralism", aims to examine its related laws in civil law and law support for the family. Finally, after chart analysis of 20 cases related to polygamy, the legal proposals are presented to support the consolidation of the family foundation and to protect the rights of women and children in families facing this problem, relying on the fact that it is necessary to present legitimate and justifiable reasons for marrying a second wife; and the resignation of such marriage is subject to the existence of one of these reasons. Moreover, the reasons for the trial and also the specialized counseling body in the petitions which are due to non-compliance are in the text of the law.

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.

Although polygyny is lawful in certain legal systems it is illegal and may be regarded as a crime in other legal systems. Non-recognition of polygyny by latter legal systems has caused some problems for men having more than one wife and have in a way resided in those countries. To solve these problems and considering the increasing needs for the expansion of their International relations, monogamous countries were forced to develop their legal positions and to accept, under certain circumstances, some effects of polygyny made under the law of foreign legal systems.

Polygamy in Islam is an issue which has recently drew the attention of public opinion. The questions put forward here are whether polygamy is a matter of legislation or whether temporary marriage is a private matter and it is not necessary for government and family courts to interfere. If for temporary marriage the permission of the court is necessary, what conditions should it have, in what cases can permission for remarriage be issued, and in what cases is not such kind of marriage permitted? Evaluating the regulations before the Islamic Revolution, this paper studies article 23 of Family Support Bill. In addition, the regulations concerning remarriage in other Islamic countries are also discussed. Then the paper concentrates on the constraints, conditions of remarriage, and conditions for the permission of the court. It seems the following conditions are necessary: a valid reason, man’s financial capability, establishing justice between the two wives, preparing an additional house, certificate of the financial rights of the previous wife, granting an absolute non-returnable proxy to the wife to divorce herself without any loss in case the man cannot do justice or does not have financial capability.