مهدیه حاج علی اکبر

Verses from the Holy Qur'an provide a concept of social behavior mixed with ethics, which provide the right ways of life to man. Because one of the methods of semantic explanation of words is to discover the semantic relations of the word and its semantic network. In this research, with the descriptive method  with the content analysis and the use of library sources, the semantic relationship of good morals with fighting and corruption in the land was investigated; The result of the research indicates that the concept of corruption in the land, either separately from war or together with it, causes a disturbance in good morals. And this result  has many proofs, both from the point of view of the innocents (a.s.) and the opinions of jurists, and on the other hand, the war that is mentioned in the Qur'an and jurisprudence is more about war with God and the Prophet (pbuh), but in the Islamic Penal Code war (Moharebeh) is one of the crimes of violating good morals.

The purpose of this study is to analyze the position of good morals in Imami jurisprudence and the Iranian legal system, so the issue of the present study is what is the place of good morals in Imami jurisprudence and the Iranian legal system; Based on the findings of the present study, which has been done analytically and descriptively, the results were obtained that good morality, based on nature and norm, is to limit the will of individuals to protect social interests and it should be the source of legal rule and legal propositions. He knew that in addition to a purely negative role, it also has a positive function and this source, like other sources, is affected by the basis of validity of rules in the legal system. Crimes against good morals are widely mentioned in the jurisprudential chapters and laws of Iran. These crimes are sometimes committed individually. If these crimes are committed in an organized manner, the issue of negligence and veiling will be removed and a serious confrontation will be put on the agenda, especially if this act is done with the intention of disrupting the Islamic system or overthrowing it, in which case It will be subject to titles such as corruption on earth. Also, in order to annul contracts that are against good morals, it is not necessary that there is a specific legal text, but it is enough for the judge to recognize the contract as against good morals and declare it invalid, even if the law is silent about it. This article analyzes the position of good morals in Imami jurisprudence and Iranian law.

There are some values and principles dominant in human communities based on which social institutions are formed. The revelatory teachings play the main roles in explaining Islamic approaches to these values considering the fact that the needed solutions should be derived from and operationalized by Sharia. Through studying jurisprudential and legal rules, jurisprudents and lawyers identified the concept of good ethics and considered it as a rule to restrict the will of individuals in protecting social expediencies. Although, there are theories for or against if there is some relationship between law and good ethics, but a use of good ethics by a legislator in legislation suggest the fact that ethical dos and don'ts in the sacred Islamic Sharia in social domain can be used as a base for legislation in many legal cases. The present research tried descriptively and analytically to answer this question, “Can Islamic law be extended to include good ethics?” By considering the mentioned cases, the results showed that Imamyeh jurisprudence allows for good ethics considered in Quran and Islamic narrations to be used in making legal acts.