JOURNAL OF ISLAMIC LAW AND JURISPRUDENCE RESEARCHES
Year:2018 | Volume:14 | Issue:52 |Papers Count:9

In accordance with the contents of several Quranic and Sunnah statements, not only curst upon people proved to be lecher or infidel is legal, but, in some cases, it also is essential. Unlike some Sunni jurisprudents suppose, this curst is not legal only upon such people’s nature or characteristics. In mentioned verdict, of course, one must observe whatever essential for maintaining unity among Islamic sects; this is due to different perspectives about correctness of rituals and beliefs among those sects. What, according to idea of a sect, feature implying deviation and infidelity of a person is proved? According to Islamic jurisprudence and Jafari jurisprudence in particular, can the obligated person, reciting reasons, do curst upon that particular person? Maintaining Islamic system depends on maintaining Muslims’ unity, and this will not be accomplished by neglecting the respect of any Islamic sect toward the sacred issues of other Muslims; therefore, by emergence of a secondary title, offense or insult, even in the form of curst upon the lecher and infidel people respected by a sect of Muslim is not legal and curst in such cases must contain general titles without naming special people.

Women's sexual submission (Tamkin) refers to the consequences of living up to their marital obligations. The male spouse, on the other hand, has some duties to his wife which paying alimony is one of them according to custom and law. There are many verses and narratives that can be used to prove the necessity of paying alimony and considering the extent of sexual submission. Focusing on Shia and Sunni jurisprudents' views, the main purpose of this study was to investigate the relationship between the alimony and sexual submission as well as clarify its principles in detail. There are three points of view from which the necessity to pay alimony can be considered among Imamiyah Jurists. Tamkin, or unhampered sexual access, has been regarded as a replacement or quasi-replacement for the monetary and alimony condition by famous Fiqh scholars. Some believe that marriage contract is to establish arrangements for paying alimony, unless those women who refuse to fulfil their marital duties, while others are in consensus that alimony is necessary due to the fact that the male spouse is assigned to preside over family life and the female spouse should conform to the authority and will of her male spouse. Hence, there are two points of view among Islamic jurists; famous fiqh scholars believe that female spouse is not entitled to receive alimony if she refuses to fulfil their marital duties. On the contrary, the proponents of Hakam Ibn Otaibah and Zahiri schools of thought believe that those female spouses who are disobedient and refuse to fulfil their marital duties can also receive alimony that they deserve to be paid off. The differences between these two types of comments will result in radically different legal effects. For example, if there is a disagreement on alimony, there will be a challange between plaintiff and defendant. Focusing on Shia and Sunni jurisprudents' views, an attempt has been made to investigate the relationship between the alimony-based sexual submission and its principles in detail.

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.

In the Islamic jurisprudence, "prescribed punishments (Hudud)" are an important group of the punishments that are often physical; they have also been taken into consideration by the Iranian criminal legislator after the victory of the Islamic Revolution of Iran and have been executed for more than three decades. During these years, the execution of some hadd (prescribed) punishments especially the murder and stoning to death has caused some problems for the country. A useful strategy to reduce the negative consequence of executing the physical punishments is to use the agreed reactions. Because based on this strategy, the physical punishments also are in the texts of the laws and can equally fulfill the horrendous target of the punishments. On the other hand, ignoring the execution of the physical punishments and using the agreed punishments in exceptional cases, the criminal can be encouraged to perform the positive and constructive behaviors, to compensate for the damage to the victim and the community and to make up the past, to understand his/her bad behavior and ultimately to improve and to rehabilitate physically and mentally. Regarding the emergence of theory of having an agreement on criminal justice, the question is arisen that is it possible to use the agreed punishments for the crimes that deserve hadd? In the present article, in addition to emphasizing the existence of religious jurisprudential principles and non-negligence of the executive challenges, the possibility of the case execution of the theory in the hadd crimes has been concluded.

Family as a unit of community is in the course of changes over time; therefore, family rights must also change in the course of social transformations. This requires that some of its provisions change with an approach of expediency element which is a subcategory of wisdom decree. Relationships among family members, especially between couples, are subjects that are influenced by changes over time, and it is natural that with the evolution of the subject, relevant rules and regulations will also be changed. The family protection law encompasses a comprehensive reflection on the issues of family and undoubtedly affects the global developments and conditions of Iran more or less. Therefore, the place of expediency in the Family Protection Law approved in 2012 can be investigated in various cases concerning family laws. According to this descriptive-analytical study, this result can be stated that some of the provisions of this law can be criticized and some of them are considered as its distinctive points. The category of counseling centers is a subject of criticism, because although the goal of these centers is to create peace and reconciliation, it virtually wastes time and causes nervous pressures in couples, especially in wife. In addition to cases which are criticized, considerations of an immediate decision such as custody, caring and visiting child and alimony, which are somewhat more vulnerable cases, are distinctive and positive points of the Family Protection Law.

The written literature of the Shiite jurisprudence shows that some jurisprudential conducts are disputable among scholars of jurisprudence with regard to formidable uses of assignment for various commercial and economical transactions in the contemporary world. The famous scholars of jurisprudence know that assignment is a contract including proposal and acceptance while others consider it as a unilateral right. This article deals with the criteria and criticism of these two points of view and clarifies that assignment meets the capacity of being contract based on transactors' will to be utilized as a proposal and acceptance or unilateral right.

Based on the spread of the phenomena of terror and terrorism in today's world, its changing form is simultaneous with the progress of science and technology, the utilization of biological agents in humans, animals, plants, medicines, foodstuffs, etc. and ultimately the annihilation of human beings in order to dominate the resources of other nations. It is to an extent that biological agents are used as biological or bio-terroristic weapons to destroy and weaken others. Therefore, after defining the bioterrorism, its jurisprudential and legal review, correspondence of this type of terror with the jurisprudential components and reviewing the jurisprudential verdict of defense against this phenomenon are among the objectives of this article. Content reporting is investigated as library and field research. The permission or lack of permission of using bioterrorism weapons is also investigated.

Ban of usury is an Islamic rule which has explicitly been provided by holy Quran. In this matter there are some cases which are excluded from this ban. Opposite of jurists’ popular opinion, some jurists believe that deductions for these exclusions to unban usury are not sufficiently persuasive. Many studies have been made in this matter and many researchers, by criticizing to popular opinion such as unreliable and unreasonable basis of quoted texts by those jurists who follow this opinion, support unpopular opinion. This paper, by verifying of unpopular opinion and emphasis on findings of researches of its followers, seeks to improve these studies and criticizes the popular opinion’s bases by studying popular opinion’s historical background, new interpreting of documents and texts in the light of legal-jurisprudential framework and new point of view. This paper has two main goals; the first, dependency of wife and children, in the past, in a family affected the ban of usury; and the second, the historical bases to unban of usury have been delaminated and today there is no justification for excluding some cases from ban of usury’s generality.