It seems that the main dividing point in dealing with sexual issues in different cultures around the world is the circle of legitimacy of these relationships. While in some societies, consensual same-sex relationships are protected and considered legitimate as citizens’ rights, in others, lawmakers do not accept even consensual heterosexual relationships.

In Iran, like many other issues related to social and personal life, the issue of the legitimacy of sexual relationships is directly influenced by the religious perspective. In Islamic law, sexual relationships between two individuals are considered illegitimate and violating it can result in punishment up to death, or under certain conditions, it may be recognized as legitimate. Based on this, individuals of different genders, who are not related by marriage, can engage in sexual relationships if they have a religious marriage contract and follow religious guidelines.

Although receiving money for engaging in sexual relations is not exclusive to women, if a woman intends to make a living from such relationships, she can do so by implementing the temporary contract of privacy. However, if the necessary religious precautions are not taken, she will be considered a prostitute. In other words, from an Islamic perspective, there is a difference between prostitution and legitimate income from selling one’s body, which is simply the implementation of a temporary contract of privacy and the repetition of Arabic words by both parties. Of course, if religious rules are followed, there is no need to find an answer to the question of why a woman may engage in prostitution to support herself, and whether engaging in such a profession is accepted with full awareness of the social, psychological, and physical harms that may result for the woman.

From economic poverty to legal prosperity.

The intensification of major economic problems in recent years in Iran is one of the significant factors that can directly impact the increase in prostitution in society. On one hand, the decrease in government public budget due to the economic crisis will directly affect the reduction of quantity and quality of support services, leaving more citizens deprived of minimal social support. On the other hand, the economic recession and inflation in Iran will directly lead to an increase in unemployment rates and exacerbate economic pressures on families and citizens. Another consequence of the economic crisis is a significant increase in the cost of living, despite a minimal increase in general income levels. These factors can force some citizens to involuntarily and temporarily or permanently resort to prostitution, as sexual relationships are one of the few goods that are never excluded from the human consumption basket and there are always people willing to pay for it. However, it seems that while in the laws and public culture of Iran, sexual relationships are considered immoral and prohibited, and on the other hand, due

In recent years, many marriage agencies in Iran have been operating under the guise of religious institutions. These agencies engage in a form of intermediary activities in sexual relationships, setting rates and adhering to religious regulations. Despite some officials in charge of social issues in Iran declaring these centers illegal, they continue to operate in this field. These activities have even taken on a public form through advertisements in newspapers, with the agencies providing their phone numbers and addresses. Interestingly, some of these agencies guarantee that the family of the applicant will not be informed of their request for marriage. This could mean that these agencies are promoting a form of legitimate betrayal. These issues highlight the contradiction between the general culture of society and the official laws of the country regarding sexual relationships. On one hand, having a relationship with a non-relative, even with the observance of religious requirements, is considered an immoral act and a form of betrayal for a man. On the other hand, this betrayal is supported by both the law and religion.

Even in some cases, these institutions advertise temporary marriage contracts based on religious rulings, subject to accepting certain restrictions. This is because according to Islamic law, a woman without observing the specified time interval, known as “iddah”, is not allowed to have sexual relations with two different people.

Centers for marriage, legal gaps, and unanswered questions in between.

Perhaps the silence of officials in the face of public activities and the formation and growth of temporary marriage and temporary marriage centers is somehow related to their awareness of the needs of society; needs that their plans at the general level of society are opposed by many and perhaps it is the existence of these oppositions that causes social officials to refrain from taking action.

On one hand, the growth of marriage centers has been silenced, while on the other hand, these centers are declared illegal. In fact, instead of social approaches being considered by policymakers, political issues are seen as the deciding and legislative factor in this matter. Adopting a political approach in dealing with this social issue causes many girls who do not have the minimum social support to resort to selling themselves in hopes of earning income, and due to the illegal nature of these centers, they also do not have the minimum legal protection.

Because alongside all the psychological and personality damages caused by such employment, working women are also at risk of contracting infectious diseases, sexual assault, and other forms of violence. On the other hand, in a society where the law does not support its citizens and Sharia is seen as the regulator of personal relationships, the contradiction between some Sharia rules and the foundations of human rights can exacerbate the mentioned damages for working women in these centers. For example, the legal age of maturity for girls is set at 9 years old, which could mean the possibility of employing young girls in these centers. In addition to all the mentioned cases, a woman working in these centers may find it difficult to gain respect in society and have a normal life with psychological security.

A woman has translated these sentences into language (4) that has been used repeatedly as a temporary spouse: “In my opinion, that life was a kind of gradual suicide. Now I prefer to endure more difficulties. Being temporary is very difficult. Even if you have come to terms with it, the looks of society and those around you always occupy a part of your mind and eat away at your soul like a leech.”

Sentences that can raise this question in the public conscience of society, how many of Iran’s citizens will repeat similar sentences in their minds in the future due to lack of legal and social support.

1- Temporary Marriage Rulings from the Perspective of Ayatollah Sistani, Shia News Website, October 13, 2008.

2- Interview with Mohammad Abbasi, Minister of Sports and Youth, with Khabar Online, September 19, 2012.

3- Taken from “Wiki Fiqh”, the encyclopedia of Islamic seminaries.

“Interview with a Temporary Wife”, Afatb News website, November 23, 2012.