فصلنامه پژوهش حقوق کیفری
پیاپی 41 (زمستان 1401)

Water is a natural resource in constant movement through the hydrological cycle, and for this reason, understanding the law in this area is difficult and faces inadequacies. Water law, as one of the nascent fields of law, tries to organize social phenomena in a way that covers social rights in addition to respecting individual rights. What is certain is that water resource management cannot provide the necessary platform for crisis control without solving existing legal challenges. Governments have spent a long time to integrate this natural resource with legal requirements and regulations. Recently, the unitary and universal nature of water has received attention. In Iranian law, the cooperative and executive criminal policy in the field of water resources protection faces challenges. Therefore, despite the problems related to water shortage, the necessary capacity for accountability should be created and the level of executive and operational management should be improved from a legal point of view, and finally, a coherent and integrated criminal policy of water resources should be institutionalized with the support of various discussion platforms. In France, the water law was adopted on December 30, 2006, incorporating the principles confirmed in the 1992 law. The findings of the research indicate that the legal requirements for the protection of resources in France are quite complex and difficult to access, because the criminal policy and the law governing the protection and management of water are scattered in several articles, laws, decrees, etc. But in the field of structural requirements of executive and cooperative institutions, there have been some improvements. Although these developments are influenced by EU law, the requirements and legal framework of this vital resource pay more attention to its natural cycle, ecological reality, natural environments and water environments than criminal measures and official reactions.

Constitutionalisation means entering the legal rule into a group of fundamental rules that the government is obliged to support and implement. In fact, Constitutionalisation is a process of change and transformation that occurs due to the influence of basic norms in different trends of law and it may be as a result of imbuing the set of legal order with these norms.  In Iran, some articles of the Criminal Procedure Law approved in 2013 are in conflict with some of the principles of Constitutional law that are related to the Procedure. Based on this, it seems necessary to analyze the existing conflicts and examine the possibility of the criminal judge for referring to the constitutional law and not implementing the legal articles that are in conflict with the constitutional principles. The Constitutionalisation of criminal Procedure gives judges the possibility to refer to the constitutional law in the face of conflicting laws. In addition, it will be possible to invalidate the proceedings and decisions by the higher judicial authorities based on the contradiction of the ordinary law with the constitutional law. One of the tools to achieve this goal is redefining the principles related to criminal Procedure. Redefinition with using Constitutionalisation tool  give the possibility to the criminal judges to reach the mentioned results after knowing those principles that govern the criminal Procedure.

The daily fine is one of the new alternatives to imprisonment stipulated in the Islamic Penal Code 92, the amount of which is determined by the court according to the severity and importance of the crime on the one hand and the amount of daily income of the offender on the other. Anticipating daily fines and considering the convicted person's financial situation is a new step towards individualizing punishments. Although this system has been criticized, it is one of the positive aspects of today's criminal policy. However, the more effective and practical implementation of this system depends to a large extent on the actual income of the convicts. For this alternative to work well, the courts must have the right way to measure the income of convicts. On the other hand, due to the increase in the workload of the courts due to the review of the financial situation of the convicts, along with the consideration of the criminal case and the delay of the trial, most judges are not interested in it. Therefore, in order to properly use the capacity of this alternative and make it more efficient, it is necessary for the legislator to provide the judge with a specific mechanism for identifying the income of convicts and to determine the duties of executive bodies that have any knowledge of income and rights of convicts. The need to be obliged to cooperate. However, the research findings indicate that this alternative is applicable first to people who have the minimum income and financial ability to pay a fine. Therefore, for the disabled and without a specific income, another suitable alternative must be determined. Second, if the amount of the fine is determined in proportion to the income of individuals, due to the unfavorable economic situation, most of the convicts can be successful.

According to Imami jurisprudence and the Islamic Penal Code of Iran, committing adultery in some circumstances may result in a minimum punishment and in other circumstances, may be subject to a maximum punishment. This issue is very important in the penal system of Islam and the criminal laws of Iran. Considering that one of the examples of the application of the minimum punishment is the Lack of Ehsan for a man or a woman, and according to Article 227 of the Islamic Penal Code of Iran, travel excludes husband and wife from the Ehsan, This question is raised that traveling in the absolute sense can cause the perpetrator of adultery to leave the Ehsan or other conditions are necessary? Considering the descriptive-analytical study of the views presented in this research, it seems that the basic feature of Ehsan for passengers is the existence of a customary ability to have a marital relationship with the wife or husband at any time he or she wants. On the other hand, presenting a model of religious distance as a criterion for leaving Ehsan is contrary to the content of popular narrations. Therefore, determining the religious distance as a criterion for leaving Ehsan will not be compatible with the criterion of customary ability as the famous saying of the jurists, which has been discussed in detail.

In Islamic jurisprudence, one of the conditions for the Qisas sentence is the equality of criminal and victim in religion. In Imami jurisprudence, there are two general views in this field; Most Imami jurists believe in the non-retaliation of Muslims for murder of Dhimma. Therefore, according to the well-known opinion of the Imami jurists, a Muslim will not be sentenced to Qisas for murder of Dhimma, Unless he/she has a habit of doing this, in which case he/she will be sentenced to death. In contrast to this view, there is the theory of Sheikh Sadouq, who believes that the Qisas sentence for Muslims owing to murder of Dhimma is permissible. Proponents of each point of view have cited evidence such as the book (Qur'an), Sunnah (tradition ), and consensus to prove their theory, but the reason that has provoked the most discussion and disagreement in this field is the existence of conflicting narrations on this issue. In this article, while dealing with other evidences, the document and content of conflicting narrations have been examined and finally the second category of narrations which was also approved by Sheikh Sadouq has been accepted

In Article (568) and Clause (a) of Article (569) of the Islamic criminal Code, the legislator has expressed the amount of  Diyah for fracture. Assigning two different articles to this issue has caused the perception that these two articles have a different subject. This view is strengthened by the legislator's statement to assign the rule of Article (568) to "fracture of a limb" and Article (569) to "fracture of a bone of a limb". The difference or sameness of the subject of these two regulations, along with the gaps and challenges that are facing them, makes it necessary to analyze their structure and basis. This necessity is more felt by referring to the conflicting views of the legal authorities of the judiciary in this regard and the existence of fundamental problems in the Shariah and jurisprudence foundations of these two articles. Understanding this importance, the writer, with a descriptive-analytical method, while strengthening the divergence of the above-mentioned articles, suggests the removal of Article (568) due to its content or lack of Shari'i validity. It is also mentioned in this essay  that paragraph (a) of article (569) needs to be fundamentally amended and in this regard, three suggestions  for the amendment of this article have been mentioned.

According to the common theory in Imami jurisprudence, the end of the work of a thief who repeatedly commits theft will be nothing but murder and deprivation of life. This view, although in Article 278 of the Penal Code (adopted in 1392), has also been recognized by the well-known jurists; However, the opposition of some late jurists has led to the fact that it is against the necessary precaution in temperature. It is noteworthy that this issue has been the subject of controversy in the jurisprudence of public religions and has led to the formation of various arguments and the emergence of various sayings in the issue; Therefore, in addition to Imami jurisprudence, the present article has also studied the views of Sunni religions in jurisprudence. It is clear that the necessity of discussion in terms of its relevance to human life is undeniable. The results of the research show that the famous Mukhtar of the Imami jurists is not without controversy and the promise to take the life of the thief, in addition to the lack of sufficient evidence to prove it, has caused a stagnation in temperature and is contrary to the meaning of the rule of unity; In addition, the prerequisites for the initial rules of the chapter require the deviation from such a view.

The right to observe and respect private life is considered one of the fundamental freedoms, which is one of the concepts of developed legal systems and is closely related to human dignity. Advances in social life have changed the dimensions of privacy. These new dimensions should also be supported, but it does not mean the absolute prohibition of privacy violations, the Iranian legislator takes steps to protect this privacy by determining the limits of the government's powers and taking into account individual rights and freedoms, the interest of society and public order. . Opinions issued by international courts and leading countries, especially Canada, regarding privacy, which are basically based on the rules and arguments of human rights, can be considered as a model of national legislation in the protection of privacy. The laws of the two countries are inferred to respect and prohibit entry into privacy, except in cases where social interests and public order require it, in which case it is possible by following special formalities