فصلنامه پژوهش های فقه و حقوق اسلامی
سال نوزدهم شماره 4 (پیاپی 73، پاییز 1402)

The punishment for embezzlement is tazir،and inArticle 4 of the law،it has been ntensifie that if embezzlement is an example of corruption in the world ،The punishment will be an example of corruptionin the earth.Aninportant question arises asto how embezzlement canbe considered as an example of corruptioninthe earth .what is the criterion of embezzlement and offsad in the world?The meaning of corruptionin on earth is any action that causes the financial loss of the youth or morals of society and leads to the ruin of that society.Therefore’ the scope corruption on earth is wide and it is not limited to a specific act or type of sin and corruption،but with regard to by its naturei،t is an independent title from the punishment that the lslamic ruler can’by determining the conditions، rule on the correctness of applying the punishment of ofsad fi al-arz on embezzlement or its non-compliance. The relationship between these two titles is not equal. Theresult of this article is that Applying embezzlement to offsad in the world is conceivable if embezzlement causes deprivation of the general economic security of the society and creates financial disturbance in the lslamic society. The following article is presented using library and software resources،descriptive and analytical.

The spiritual element, along with the legal element, is considered as one of the elements of criminal responsibility. The spiritual element of the crime (criminal intent) usually and often does not have a physical appearance. Verification of this element is more important in some crimes, especially in the crime of sab al-nabi, which is punishable by death. In the crime of blasphemy, the general intention is the will and intention of insulting, which of course mockery, anger, drunkenness and reluctance are violators of this will and intention, and relatively and with conditions, they are amenable to the death penalty, although in some cases, Ta'zir punishment is not removed. In the case of special malice, because sabba is a kind of insult, its specific intention is to humiliate and humiliate. This research has investigated the jurisprudence of the general intention and the specific intention of this crime and also takes a critical look at the Islamic Penal Code.

The contractors may sometimes want to change some provisions of the former contract according to the requirements of the new conditions; In fact, they intend to revise the previous marriage. In such cases, the contracting parties tend to add these issues, which are part of the former contract and related to it, by means of a condition to be considered part of the former agreements. Ashhar's opinion in jurisprudence is that in order to adopt the basis for initial obligations, the additional condition is invalid. But in the legal system, due to the fact that the constituent element of the contract is the intersection of the will and the common intention of the parties, the additional terms are valid. This research, which was carried out in a descriptive-analytical method, shows that by analyzing what happens in the condition during the contract in the Islamic legal system and based on the customary understanding of the condition, it is possible to interpret the word condition as a related obligation; Therefore, what causes the establishment of a conditional relationship is the content relationship between two obligations, whether the condition occurs before the contract, during the contract, or after it. There are many examples of this type of conditions, which are sometimes confirmed by the text of the law and sometimes by judicial practice, which all indicate the validity of additional conditions.

Spiritual heritage, as an intangible type of cultural heritage, refers to the set of beliefs, beliefs, customs, traditions, arts and performances of a nation or society, which are rooted in their history and culture and are respected and honored by the people of that nation or society. Despite Iran's accession to the Spiritual Heritage Convention (2003) and the commitment to protect this heritage, the lack of separate regulations for the protection and protection of spiritual heritage is an issue that has caused violations of this heritage to not be accompanied by appropriate legal responses. This research deals with the case of exploration in this regard with the theoretical method and tools of criminal law. The main question of this article focuses on the possibility or impossibility of criminal response to the transgressors of spiritual heritage in Iranian law, so that the possibility of criminal treatment of the perpetrators of violation of spiritual heritage in terms of criminal law and Islamic jurisprudence can be investigated. Finally, by examining the existing regulations and their compliance with the Convention on Intellectual Heritage as well as with the laws and practices of some countries, it has been concluded that by applying the existing regulations and providing a logical interpretation of the laws, only a few cases of violation can be criminally responded to. There is a spiritual heritage and the criminal protection of this heritage requires the development of comprehensive regulations and obstacles in this regard.

Tazir as an indefinite punishment is the most widespread reaction against crime in the punishment policy of Islam. The usefulness of Tazir is dependent on the way to use it in accordance with the personality of the criminal. Tazir is a type of Islamic punishment which its amount and way of performance are identified and depends on the judge's view. The judge has to identify it based on the amount of the crime; thus it is called "punishment based on the view of the judge". Personalized penal means that the judge has the power. Considering social, physical conditions of the guilty person and based on his personality the punishment is identified.in religious rules the principal of personalized punishment is performed in Tazirat. Islam considers different goals in passing punishments and the most important of which is its prohibitive function. The aim of Tazirat is to correct the guilty person, re-adaptation of the guilty person, teaching others a lesson, keeping social prudence and religious values and prevent repetition of the crime. The method of the study was descriptive analytical and library method was used to collect literature and note taking also was used.

Many of the hadiths discussed in jurisprudence express specific events. The permissibility or impermissibility of generalizing the rulings given in this type of hadiths to other cases is an issue that has caused differences of opinion in many jurisprudential rulings. It is abundantly observed that some jurists have considered a hadith to be "Qaḍīyyah fī waqi'ah" and the ruling given in it to be specific to the case of the hadith, and others have considered the ruling to be generalizable to other cases. The study, using a descriptive-analytical method, investigates that regarding the permissibility or impermissibility of generalizing the rulings on specific cases given in Hadiths what the principle and general rule is. The results show that in the hadiths related to specific events, when the ruling is given in a general way, according to the rule of "Al-'Ibrah bi 'umūm-i al-lafẓ lā bi khuṣūṣ al-sabab", the principle is to generalize the ruling, otherwise, due to the brevity of these hadiths and the lack of cause of generality, as well as due to the weakness of the evidence to prove the permissibility of generalization, the principle is that the ruling is specific to the case stated in the hadith and cannot be generalized.

The Practice of Reasonable Persons is a universal behavior or mentality that, under identical circumstances and conditions, is adopted by erudite minds, regardless of their doctrinal and intellectual inclinations. This concept, which has gained a special status among scholars of the science of jurisprudence in the past two centuries, has sparked numerous discussions regarding its legitimacy and classifications. Among the foremost jurisprudents, discrepancies can be observed regarding the identification of instances of the Practice of Reasonable Persons. Understanding these instances must be considered as an inimitable simple task. This article aims to introduce and evaluate potential methodologies for identifying instances of the Practice of Reasonable Persons. Various approaches, such as referencing foreign legal systems, uniform and model laws, general principles of law, and the opinions of parliamentary representatives, have been scrutinized in this paper. Absolute rejection or endorsement of any one of these methods is a mistake. Instead, one can utilize the culmination of all these methods as a means to identify instances of Wisdom Praxis.

The topic of bankruptcy in Islamic jurisprudence is reflected in jurisprudence sources, which are in line with the most advanced human solutions and the latest developments in bankruptcy law, and the rules and solutions that human societies have achieved in a long process by trial and error.  It has been presented and practiced in Islamic law for a long time. Bankruptcy has been examined in jurisprudential texts in the case of Interdiction. Provisions have been established in the relevant laws, which are sometimes in accordance with jurisprudential orders and in some cases derived from French law.  However, in the criminal regulations of the country, despite the provision of criminal liability of legal entities by the legislator, the failure of the courts to issue criminal bankruptcy judgments in relation to legal entities has created many problems, which has become a new way to avoid large debtors.  The purpose of this article is to examine the legal and jurisprudential support strategies in the criminal bankruptcy of legal entities. The findings of this research show that profit-seeking people cling to legal  loopholes and manifest bankruptcy in order to benefit from existing exemptions for illegitimate purposes, including running away from debt they achieve.

Since in the judicial procedure of Iran, the current government considers ordinary documents as valid, many people conclude a transaction with the right of extradition through an ordinary document in order to escape from the restrictions stipulated in Article 34 of the Registration Law. Some judges, referring to the provisions of the Civil Law regarding conditional sale, consider the transaction with the right of restitution to be valid, and some others subject this transaction to the provisions of Article 34 of the Registration Law. In terms of balance of exchange, this article identifies two different types of transaction with normal restitution rights: transactions that are subject to a valid exchange contract in terms of the principles of exchange contracts and contracts that do not have the characteristics of an exchange contract. Judges should recognize the transaction with the right of restitution in the event that it falls under the characteristics of the sale of a real condition, and refrain from recognizing the transaction with the right of virtual and unreal restitution, and include these transactions in the mortgage contract to protect the creditor or the buyer

legislator explicitly mentioned this rule in articles 120 and 121 of the Islamic Penal Code, and according to the opinion of the famous jurists, it was considered applicable to all crimes. However, on the one hand, the disparity of opinions in the practical application of the rule in the judicial procedure and the lack of differentiation of the limits of this rule in conflict with other jurisprudential principles such as caution and innocence, and on the other hand, its unregulated application, which is apparently in conflict with the fundamental principles of criminal justice, including the certainty and certainty of punishments in The criminal policy of Islam is complicated, it requires checking and explaining the different angles of the rule. The result of the investigation shows that the channel of the Olad rule is in the cases of definite suspicions and a kind of validity in the eyes of the rational people, which causes the punishment to be rejected or converted into easier punishments. Emphasizing that merely proposing or citing an undocumented possibility cannot be accepted. Secondly, the application of the rule in crimes with the aspect of divine right and natural right is different and differentiated, in such a way that the application of the rule will be broad in crimes of divine right and narrow and limited in crimes of natural right. In this regard, articles 120 and 121 of the law consider any type of suspicion or doubt in any crime that does not have the aspect of natural rights (such as war, corruption, robbery, and blasphemy) as a general reason for not proving the crime. If there is no evidence to negate it", the allocation of "irrefutable suspicion" is considered to be the reason for not proving the crime, and Article 211 will also support this opinion

The main issue in the current research is to evaluate the performance of family courts regarding the judgments issued regarding the marriage allowance and its current judicial procedure in Iran's legal system. In this article, an attempt is made to analyze and examine the existing practical procedure in the courts as well as the jurisprudential and legal foundations of the demand for marital alimony, and also to express examples of conflicting opinions issued in the judicial courts to evaluate and criticize the legal citations and the existing judicial procedure. Because the existence of loopholes and ambiguities in the field of legislation has caused the lack of uniformity of procedure in the courts and the emergence of confusion and the issuing of mixed opinions from the family courts. In this research, the type of research is basic and the research method is descriptive and analytical, and since judicial procedure is considered as one of the sources of law, it has been tried as much as possible, in addition to introducing the current procedure, as a witness, some joint rulings from the family courts, which are randomly selected, to be cited and the decrees issued in this field should be analyzed, and as a result, by approving and interpreting the laws related to reciprocity and issuing unanimity votes in issues where conflicting opinions have been issued, implementation challenges can be minimized.

Today, according to the law and the opinion of some jurists, intercession is valid only in divisible immovable property and is not permissible in indivisible movable and immovable property. The present study was conducted by descriptive-analytical method and seeks to answer questions such as; "What is the jurisprudential ruling of intercession on movable and immovable property, which cannot be divided according to the four jurisprudential arguments in Imami jurisprudence?" In the verses of the Holy Qur'an, intercession is not used in its idiomatic sense. The narrations of the second category do not have the ability to conflict with the narrations of the first category in terms of authenticity. Regarding the reason of reason, it should be said that the existential nature of preference is based on three principles; The first principle; The no-harm rule is the second principle of the sanctity of the Muslim property and the third principle is the related rule.