The ruling on the sanction and discipline of children is not in conflict with the hadith and the lack of criminal liability for them. In other words, since the criminal law of Islam, the rational system and the deliberate policy, has chosen a middle ground in relation to delinquent children; no children have been exempted from any liability in the general sense, nor have they been held accountable to adults But to determine the extent of criminal responsibility in this comprehensive legal system, taking into account the physical and psychological conditions of children and the degree to which they are formed in a clean way. Therefore, the Islamic religion in its criminal law, considering the importance of the problem of child crime and their correction in the future of the individual and society, is considered necessary for the adoption of some security and educational measures and even the implementation of some maltreatment punishments and measures. He has ordered some disciplines and punishments such as blaming, rebuking, beatings and ... ordering them. In addition, in Imamieh jurisprudence, Majnoon has no responsibility and responsibility, this reason is that the limit in the traditions does not contain ta'zir, and the narrations which make it necessary to consider the expediency of performing Ta'zir is binding on this narrative. As a result, the second judgment is the fall of the uniquely narrow circle, there is no other reason for this issue, so ta'zir is suppressed with madness.

A madman is someone who does not have the power of reason and understanding and is emotionally disturbed. Aminor is also a person who has not reached the legal age of puberty. According to the new law in paragraph "T" of Article 158, the actions of parents and legal guardians and guardians of minors and insane persons are carried out to discipline or protect them, provided that the said actions are within the conventional and Shariah limits of discipline and protection. In terms of Shariah, discipline is permissible to the extent that it does not cause redness, blackness, or bruises, Otherwise, it will prove the debt. But since the smallest physical punishment, such as a slap, causes blushing, in this case, the punishment goes beyond the specified Shariah limits and causes the actions of the prisoners' parents, guardians, and guardians to be a crime. In this case, the court should determine the punishment for the charge of assaulting the parents, which is obvious, no court should punish the parents and legal guardians and the guardians of the minors and the insane for conventional and usual punishment such as slapping. Therefore, it is necessary to consider laws in this regard according to theoretical issues and executive approach.

Wise maniacs were a group of people who seemed not to act or speak on the demand of social norms, religious scruples, and common sense. They kept aloof from people and often took ruins, cemeteries, and isolated areas as their whereabouts. According to Mohya-al-din Arabi, this behavior was brought about due to a devine inspiration and the revelation of Unseen to them. There seem, however, to be other factors accounting for such a character.This article investigates the social factors that shaped up the character of wise maniacs who were contemporary to Attar. Narrating certain events, the article also refers to the feeling of criticism and objection as the salient aspect of their social life.

In the 2nd and 3rd centuries A.H., some intellectuals came to the scene who, because of the integrating of wisdom and madness in their words and actions, were called intelligent fools. This outward madness was an occasion for exceptional freedom, in a way that these apparently insanes went beyond the conventional and sacred concepts of their Time to propose different ways of interrelation between God/Human, Man/Society, and Man/Power institutions. The present article studies these interrelations through reading some tales of Attār, and is concerned with the following issues: Typology of Intelligent Fools and determination of madness as a resort for intellectuals; analysis of the socio-political functions of Intelligent Fools based on Bakhtin’s ideas; demonstration of the similarities between Intelligent fools in Islamic culture (Mathnavis of Attār) and Christian culture (Ideas of Erasmus).

The course of satirical writing in Iran is closely related to political history. In the periods when poets and writers have benefited from relative freedom, satirical writing has also grown more. During the Seljuk period, when the government was in an intermediate political position - that is, neither absolute tyranny nor populist government - the course of satirical writing, like the literature of that period, had a completely different and perfected state. In this period, on the one hand, there are many courts and free from tyranny, and on the other hand, at the same time, publicism dominates the kings and people, and education in the society has expanded and has created a variety of styles and voices in the creators of poetry and prose. And in the third level, poets and writers have been abandoned by the government and have benefited greatly from freedom of action. With the progress of literature, numerous satirists have emerged with different and innovative styles and methods, the example of which is not seen in any other period until the constitutional period as a period with complete freedom. The development of humor in this period is more intellectual and content-oriented and has two popular trends such as lampoon and facetiousnes and literary jokes, and special trends such as philosophical, sectarian and mystical satires. Composing odes with a combination of satire, humor and praise, and boldly suspicious poems and humorous narratives of insane intellectuals, has given a different atmosphere to poems and divans in this period.