Man In addition to the right of life has other rights such as the right of freedom. According to this right man is free from Non-God. Freedom right is the gift of all heavenly religions and all the divine religions. Yet it is accepted this issue that human societies without law and order cannot remain stable. The existence of law is an impossible necessity, although lead to confine man freedom and limitation of his action circle. Human society never graduated from the law and its related issues. Even in the most primitive human societies. Violated to law, including issues that always engaged the minds of scholars and community leaders. Depended on the progress of human societies from primitivism civilization toward modernity gradually evolved thinking of law and each of these communities in terms of government benefited these concepts to creating and expanding order in community and their domestic and foreign stability. Imam Khomeini as the founder of one of the governmental model of contemporary period at his all political and intellectual life insisted on the law abiding and in his statements have always stressed on law abiding and the necessity of law abiding to legal requirements. Imam views on security has two features which completely separated from each other: on the one hand idealistic aspects of security for the Islamic world and world Muslim was important to the Imam and on the other hand maintaining Islamic Republic of Iran considered as the acts.

The aim of this article is, while explaining the interdisciplinary nature of law abiding, with regard to its hypothesis (Lack of cultural background of law abiding in Iran), to do an empirical research about it. This article In terms of aim is basic, data collection is descriptive-analytic in combination form. Data collction tool is taking notes and researcher made questionnaire. All the population of case study are students of Shahid Beheshti University (SBU), and 400 students were examined by single-stage cluster sampling. Theoretical results showed the law abiding according to its main index (rejection of the arbitrary behavior) is a variable and contextual phenomenon that lack of cultural prerequisite is the main factor of its absence in iran. According to empirical findings about %74 of the sample have negative attitude towards the law; more than %65 did not believe in the legitimacy of the legal system and about %72 did not believe in the equality before the law. Average of negative attitude towards the law was 3/8720, not believing the legitimacy of the legal system: 3/8450 and not believing the equality before the law: 3/9644. After verifying that the data in the "Kolmogorov-Smirnov" test were normal, one-sample parametric "T" test was used, which while confirming the hypothesis, showed that average of negative attitude towards the law in ordinary conditions of society is 10/292, not believing the legitimacy of the legal system: 7/960 and not believing the equality before the law: 10/850. Accordingly, it is concluded that society lacks cultural capacity for the emergence and persistence of the law abiding.

There are many laws and regulations governing the environment in Indonesia from the central level to the regional level, especially for the areas whose territory consists of land, sea, and vast forests inhabited by certain tribes and can be classified as indigenous peoples. South Sulawesi is one of the regions in Indonesia that has many indigenous peoples. The existence of indigenous peoples in South Sulawesi is very important because they have an important role in the environment, including protecting the environment from pollution and environmental damage, as well as assisting law enforcement officers in reporting not only perpetrators of environmental destruction but also reporting any environmental damage that occurs in their area. This study aimed to determine the law-abiding behavior of the indigenous peoples in realizing environmental law enforcement in South Sulawesi, Indonesia. The method used in this study was empirical juridical research using several laws, regulations and local customary law as well as visiting and conducting direct interviews to the community to collect the data from these indigenous coastal communities. The results of the study showed that the indigenous peoples in South Sulawesi are known to be very obedient to customs. The customs are applied from generation to generation in protecting their forest and marine environment, so that they are not threatened with extinction. For the indigenous peoples of South Sulawesi, forests and the sea are their homes that provide their various needs. Their survival depends on the sustainability of forests and seas in South Sulawesi. The law-abiding behavior of the indigenous peoples in realizing environmental law enforcement in South Sulawesi is based on moral which are known as Sipakatau, Sipakalebbi, and Sipakainge.

Background and Objective: The main purpose of this study, considering the importance of individuals’ personality in behaviors related to law compliance, was to examine the influence of personality types on the degree of law abidingness and law‑breaking among urban drivers in Fars Province. Understanding this relationship can play an effective role in designing policies and educational programs aimed at promoting the culture of adherence to traffic regulations. Method: This applied study employed a descriptive-correlational and survey-based design for data collection. The target population comprised all urban drivers in Fars Province, totaling 7,085 individuals as reported in 2023. Based on Morgan’s sample size table and using Cluster Sampling, 384 participants were selected. Data were gathered using standardized questionnaires: NEO Personality Inventory by McCrae & Costa (1983) for personality traits; the law-abidingness scale by Zare Shahabadi & Torkan (2012); and the law-breaking tendency scale by Mirfardi & Faraji (2016). Statistical analysis was performed using Pearson correlation coefficients and regression techniques in SPSS version 26. Findings: The findings of the study revealed that personality types have a significant impact on the degree of law abidingness and law‑breaking among drivers. Specifically, all components of personality type contribute to increased law abidingness, with the strongest correlation observed for the conscientiousness component. Moreover, personality types also influence the reduction of law‑breaking behaviors, where extraversion shows the strongest negative relationship with law‑breaking tendency. Results: The results suggest that identifying drivers’ personality types can support the development of targeted educational programs and effective traffic policies. Emphasizing traits associated with law-abiding behavior and mitigating characteristics linked to law-avoidance may improve driving behavior and reduce traffic violations and accidents across Fars Province.

The law- abiding attitude in the way of life of the Prophet who is the founder of the Islamic government, is apparently evident. The famous tradition which was narrated by experts and masses points to an event which occurred at the time of the Prophet's government in Medina, where the Prophet prevented from committing any personal revenge and stressed on the duty of people of the Islamic society to obey the law. Jurists have placed this tradition beside two other groups of tradition which has been applied in a different way, and by combining them, they have reached at the view which disparages the beauty of the law- abiding view of the Prophet’s government. In this article, by challenging the way of combining traditions, we propose a way of combination which shows the spirit of the law- abiding attitude of the Prophet’s life.

The fragmentation of thought in the processing of the desirable and law-abiding Iranian society, which is influenced by numerous independent cultural, religious and sectarian variables, has led to conflicts in the field of political action. The "well-organized Iranian society" in the overlap with the "civil society" has gone through the filter of religious, cultural and ethnic originality of the past and provides tolerance and kindness to ensure the comfort and welfare of citizens. A well-organized society is seriously influenced by the two components of the constitution and the law-abiding government. The preference of one of the themes of "civil society" or "utopia", the first of which refers to modern sciences and Western models, and the second to the religious teachings of Islam, stems from the content of the constitution and the decades-long challenge of current Iranian society. It is obvious that while presenting the definition and explanation of the limits of each of the above meanings and analyzing the differences of opinion, the content and critique of the ideals of each of them to ensure tolerance and religious rationality and collective wisdom have been studied. Also, in this article, while analyzing the intellectual origins of the ideal Islamic society and examining the desirable Western civil society and showing the requirements and characteristics of the current Iranian society; the challenges of achieving the desired situation and a "well-organized society" are identified. In order to achieve these goals, while studying library resources, the opinions of thinkers and ideologues of different fields and schools of thought have been dealt with and analyzed while applying. The realization of a well-organized society with a law-abiding majority, whose capacity and context are provided in the Constitution of the Islamic Republic of Iran, can be explained by ordinary legislation and led to its realization.

In parallel with development of legal obligations, evasion of law, fraud and fraudulent enforcement of laws have been on the rise. Anti-fraud policies meant to minimize its damaging effects in the society, have made jurists and legal experts to gradually develop and present the theory of fraudulent enforcement of laws. It is important because the progress of a country depends upon law-abiding. The principal questions of this research study are the following: Do the scholars and jurists accept theory of fraudulent enforcement of laws? What is the opinion of Imam Khomeini about the theory? To find appropriate answers to the above questions, we have resorted to the method of eclectic hermeneutics, clarification and content analysis. A review of Imam Khomeini’s thought and conduct indicates that he has both laid emphasis on enactment of just and Islamic laws, precise and right enforcement of regulations and law-abiding, and disallowed fraudulent treatment of laws and Islamic codes of conduct. Findings of this paper show that the theory of fraudulent enforcement of laws has been gradually accepted, therefore, to fight fraudulent enforcement of laws, it is proposed to state incapacity of invocation to fraudulent act as an exclusive sanction, for which there is a need for passing pertinent laws.

Enjoining good and forbidding evil can be analyzed from various aspects. The present article seeks to explain the relationship between these two duties and the rule of law by relying on complete interpretation of the verses of enjoining good and forbidding evil and the guidelines of infallible figures. The more we adhere to the commandment of the good and the prohibition of the evil, the more we will show commitment to the laws approved by Islam. The training of a law-abiding human being is one of the educational goals that is considered for enjoining the good and forbidding the evil. To meet that end, one requires strong foundations, sound principles and methods commensurate with the dissemination of divine culture and values. In order to achieve the desired result, there is no option but to train a law-abiding citizen in accordance with Qurchr('39')anic manners and values.

The main purpose of this study is to investigate the effect of traffic culture education on the law-abiding and citizenship behavior of middle school students in District 12 of Tehran. The research method is quasi-experimental with pre-test and post-test design and is applied in terms of purpose. In terms of data type, this research is quantitative, and in terms of time, it is a cross-sectional research. The statistical population was 4756 high school students in District 12 of Tehran in the academic year 2020-2021, which was selected by random cluster sampling of 40 seventh-grade students in two groups of 20 (experimental group and control group). The research tools of the educational package included pedestrians, vehicle occupants, urban cycling, public transportation, rights and duties of citizenship in traffic, and a researcher-made questionnaire that its content validity was determined by the Lavshe index (0.62) and formal validity by the opinion of elites and reliability was calculated by Cronbach's alpha test (0.80). Descriptive statistics (central and dispersion indices), inferential statistics (Kolmogorov-Smirnov tests, independent t-test, and paired t-test), and SPSS16 software were used to analyze the data. The results showed that traffic education had a significant positive and direct effect on the law-abiding and citizenship behavior of students.