This qualitative study aims to investigate how Iranian youth manage their transition to marriage in facing uncertain circumstances. It suggests that youth use active, passive, and flexible strategies to manage their marriage. It also points out that, in an adaptable and flexible way, they devise their management procedures based on their situation and available resources. This implies that marriage management is becoming more individualized. However, it is still influenced by structural variables such as gender and class. While Giddens views life planning as the dominant modern worldview and introduces life as a meaningful living with an accounting attitude the current study finds that such mastery of accounting planning is not evident in youth marriage management. In comparison to Leccardi, who believes that biographies are created by trial and error and that life takes a vague and unpredictable path with no specific objectives, this study claims that youth still have bright insights into their lives and behave based on planning and strategy.

Although the determination of dower (marriage portion, marriage settlement) in a permanent marriage contract is not a condition based on verse 24 of Surah An-Nisa (in Arabic text: النساء ), traditions reported by numerous authorities (successive widely transmitted) and the consensus of jurists and marriage without mentioning the marriage portion is also a completely valid contract, but it is assumed sometimes that not only the dower is not mentioned in the text of the contract, but marriage is conditioned to absence of marriage portion and the lack of marriage portion is conditioned by one of the spouses or both. Now the question is: What is basically, the ruling of the condition of absence of marriage portion in marriage, and consequently, what is its effect on the validity and invalidity of the marriage contract itself? The present article, using descriptive-analytical method, has tried to achieve the conclusion that the condition of absence of marriage portion in marriage is correct or, at least, can be used as a presumption, despite the famous jurisprudential opinion that such a condition is invalid, while criticizing and rejecting the evidence of the ruling, such as verses and ḥ, adī, th (pl. aḥ, ā, dī, th, literally “, talk”,or “, discourse”, , narrations), in addition to weakening the famous opinion and this is the main finding of the research.

According to Quranic verses and traditions, men retain the right to divorce their wives. Abusing this right by men has increased the number of broken up couples. To refrain men from abusing this right, one can limit this right by convening conditions under marriage contract. Contractual limitation of husband’s divorce right is possible through making it conditional to a specific outcome or a specific action however the first one is in sharp contrast with divine law while later is a viable option, in a way that husband undertakes to not to use his divorce right save those cases in which wife has disobedience or disable in some aspects of conjugal life. This is not only legitimate in the view of divine law but also strengthens the foundations of the families.

Condition of choice is one of the terms of binding contracts as marriage is a binding contract. The question that arises here is whether condition of option of marriage contract is right. In case the term is rendered invalid, is the contract repudiated? In the Article 1069 of Civil Code, the nullification of the term of the contract is ordered, and scholars have long agreed to nullify the term; however, the status of the contract is drawn into dispute. In verses and narrations, there is no reason for nullifying or validating optional marriage and condition of option involving it. The entire evidence mentioned in this regard is efforts made by scholars. Most lawyers have followed the ideas and reasons of jurists in this context. In this paper, an effort was made to review the ideas and arguments on the answer to this question. In the end, due to lack of a definite cause to nullify the terms, the validity of the terms and contract was upheld.

One of the important works of marriage in Islamic law is the requirement for husband to give alimony to the spousal. If the husband make provision while the marriage contract for the spousal not to benefit from alimony or only to benefit from a part of it, the validity of such a condition is based on the fact that alimony is considered as an instance of right. Its abatement is also true for the future because only a right can be abated by the condition of the marriage contract that, its abatement is true regardless of the condition. In this paper, the issue of the condition for the alimony abatement of the spousal is studied sing the analytical-inferential method and collecting the required information in a library method and according to narratives, and since, like other deities, the property of the abatement potential and transfer through inheritance and reconciliation is true in the spousal alimony, it should be considered as right. Also, given that the abatement of the spousal alimony is true for all future time and the abatement condition is not contrary to the public rules, the alimony abatement condition of the spousal is valid during the marriage contract.

Based on Articles 232 and 246 of Iranian Civil Code, issues relating to contract terms and conditions in the Code are provided in accordance with dependent terms. Based on the famous theory, in the event of void contract, its contract terms are also void, since the creation and validity of contract terms depend on the underlying contract. While separating contract terms into independent and dependent terms shows the consistency of the famous theory with dependent terms, it is possible to consider different rules and legal consequences for independent terms due to its nature, even if the contract is regarded as a void contract. In other words, there are cases in which the underlying contract is void, but its independent term (s) is valid and enforceable. This approach accords with the class file 9109981810200850, confirming the initial judgment, and it was accepted by the Supreme Court based on the Principle of 161 of the Constitution. This issue is analysed in this article.

The marriage contract has a special place and particular importance in Islamic jurisprudence. After the conclusion of the marriage contract, many tasks are assigned to the couple. This contract has many legal and jurisprudential points and follows the same rules as other contracts in terms of validity elements and conditions. It also has different effects, the most important of which is undoubtedly the continuation of family foundation. Since the result of the marriage contract is the formation of a family, its continuation is one of the important related effects. The condition of the termination option in the contract negates the apparent and desired effect of marriage and is contrary to its customary meaning. In this article, we examine the views of the five schools of thought regarding "the condition of the termination option" in the marriage contract and consider it to be against the nature of the contract. Therefore, we believe that this condition is invalid and invalidator

In the current socio-economic situation, one of the most challenging issues for couples, which sometimes lead to deep problems between them, is the issue of having or not having children and the conditions about it in marriage contract. Providing multiple and various definitions about marriage and lack of consensus on this type of contract, and also the emphasized and repeated orders of the Shari' on the issue of childbearing and reproduction in religious texts have been caused Some jurists consider childbearing as the main reason and the ultimate goal of Shari' for marriage, and they conclude the condition of non-childbearing in the marriage contract is contrary to the requirements and nature of the contract. This paper which is done by descriptive-analytical method, has been studied this issue and responded to this question: What is the status of stipulating non-childbearing condition in marriage contract due to the validity or invalid of invalidated of contract marriage, the condition which seems is opposed to the nature of marriage contract? Finally, after examining the views and existing reasons according to the famous quotes from early Imami jurists about permission of ejaculate and validity of non-sexual condition and also due to the jurists' views stating that a woman can use the temporary contraception tools even without her husband's permission, if they are not harmful to women's health and don't harm marital rights too, And also by relying on the validity of the marriage with sterile, elderly and postmenopausal women have no fertility, it has been cleared that the condition of non-childbearing is not contrary to the nature of the marriage contract; Because the purpose and goal of marriage is to achieve various things and childbearing is only one of the effects of marriage, not just its unique purpose.