mohammadreza kaykha

Today, standards have been designed to protect people's health in the use of industrial goods; these standards indicate the quality of that product. The inclusion of the standard mark brings confidence to the consumer. However, we witness the sale and purchase of the above-mentioned mark and the damages that are inflicted upon the consumer thereby, or cause losses despite passing through the necessary tests. In this article, which has been conducted in a descriptive and analytical way, the conclusion has been reached that some jurists, regarding the product that has a standard mark inserted on it after undergoing various tests but, during consumption, it has caused loss of life and financial damage to the consumer, based on the lack of fault and non-transgression and excess on the part of the producer, according to lack of warranty maintain non-warrantee (adam-i ḍamān ); and others, based on jurisprudential principles such as Qur'anic verses and hadiths, and the principle of no harm (lāḍarar) of risk taking (ghurar), etc., have absolutely maintained warrantee (ḍamān), whether for the manufacturers of goods with a standard mark that has been inserted after various tests, or for the manufacturers of goods with a fake standard mark. It seems that since in the realization of the ḍamān, aggressiveness of the act or the fault of the perpetrator is not a condition; rather, the standard of ḍamān is merely citing the damage to its perpetrator, the second statement should be stronger.

According to the noble Qur’ān verses, testimony is obligatory, but there is a disagreement over the point that if the testifier can ask for payment from the one who benefits from the testimony for the action itself and physical behavior he/she does in forbearing and carrying out a testimony – in addition to the costs of commuting and other financial costs imposed on the testifier. This descriptive-analytical article demonstrates that the common belief about the illicitness of receiving payment for the action itself in obligatory acts in general – which also includes receiving payment for forbearing and carrying out the testimony – is disputed. Moreover, the tafṣīl theory – which deems it permissible to receive payment for the testimony forbearance due to the respectfulness of Muslims’ action, but takes it impermissible in carrying out the testimony because it might affect the content of testimony and might expose the testifier to accusations – can be disputed due to the lack of definitive evidence. Therefore, it seems that the permissibility of receiving payment for the action itself and the physical behavior of forbearing and carrying out the testimony can be supported because testimony in a non-canonical obligation, it does not require the proximity to God's intention, receiving payment does not discord with sincere intention in obligatory acts, and there is reliance on the “respect principle.”

One of the principles of fair proceedings is the principle of documentary and reasoned judicial decisions. The importance of this principle is so great that its failure to be considered by the judicial authority has been identified as one of the cases of voting violations. Given that the observance of this principle has been emphasized in the constitution, civil and criminal procedure, and even as an accepted principle in quasi-judicial authorities, such as the law on handling administrative violations, the law on handling violations of the armed forces, and the tax law. is, the analysis of the nature of the words documented and substantiated to explain the difference between the two in order to resolve some ambiguities is considered one of the goals of this article. This research, which was carried out with a descriptive-analytical method, shows that the explanation of each of the two words and the purpose of the legislator regarding these words is a legal gap that is considered necessary to be addressed. Therefore, it can be said that created causation, inherent authenticity, objective process, credibility in judicial matters and the judge's responsibility to discover the facts are considered to be documentary features, and in contrast to demonstrative causality, fake authenticity, mental process, credibility in subjective matters. And the claimant's mission in this field are considered to be well-reasoned approaches.

In some cases, damage is incurred by the lessee when the corruption of the lease contract is established due to the non-fulfillment of its conditions and elements. Despite being neglected from the point of view of the legislator, it has been of interest to jurists, and three theories are proposed by them: opinion surety, non-surety and opinion of details. The results of this article, which was carried out using a descriptive-analytical method, show that maintaining the tenant's guarantee is preferred in many ways; because with the corruption of the lease, the lessee's lien is subject to aggressive lien and it is not considered a trust lien, therefore, based on the general rule of "‘ala al-yad", i.e., compensation for the damage caused to the property is included in the lessee's surety. Also, the principle of no harm negates the occurrence of damage to the property and requires the tenant's surety. The rule of respecting the property of the believer is also one of the reasons according to which the lessee must return the property of the lease while taking responsibility for the damage caused. Therefore, the lessee's surety towards the lessee is considered feasible, which requires the legislator’s revision.

According to the widely known viewpoint of the Uṣūlīyūn, khabar al-wāḥid (tradition with a single transmitter) is valid as a special presumption (ẓan al-khāṣ). The most important reason for its validity is considered to be the intellectuals’ attitude. But some others, citing the reason for obstruction (insidād), use akhbār al-wāhid for the absolute benefit of presumption. What needs to be discussed is whether the validity of the khabar al-wāḥid is used in the same way in both parts of worship (ʻibādīyāt) and transactions. Written in a descriptive-analytical method, this study shows that by proving the principle of non-devotional transaction rules, in its specific sense, the Akhbār al-Āḥād of these chapters are not useful for the presumption of survival (ẓan bih baqāʼ). Therefore, the proof will not be valid due to obstruction. Thus, in the chapter on transactions and contracts, Khabar al-wāḥid cannot be considered as validation either because of a specific proof or because of obstruction. Consequently, legislation in the field of transactions and contracts is the responsibility of experts (jurisprudents) and their compliance with the general purposes of the sharīʻah, such as non-ghararī (uncertain) and non-harmful. However, the usefulness of the narrations of the mentioned chapters can be indicative of the attitude and perception of the lawmaker (shāriʻ) in setting the laws of the society. As a result, the invalidity of akhbār al-āḥād will be useful for restricting transactions to contemporary transactions of maʻṣūm (infallible) and the transactions approved by him.

The famous jurists of Imamiyah and, consequently, the Iranian civil law, consider the consent of couples in marriage to be a condition of the influence of marriage and consider marriage to be non-observant؛ So that if Makrana allows the contract after the decline of the reluctance, the contract will be effective and if the subsequent consent is not added, the contract will be corrupt. But followers of some Islamic religions, including the guilds, consider marriage to be correct and other Islamic religions, consider it invalid from the beginning. Despite the difference in the sentence of marriage between Islamic religions, if such a marriage between two of the two religions is carried out with a contradictory view, it will lead to conflict in the sentence؛ For the religion of one of the couples considers marriage to be correct and the other considers it to be false. This research, developed in a descriptive-analytical way, suggests that the existence of such a problem, since it has caused disruption in society، It withdraws from the circle of private rights and takes a public aspect; therefore, according to the rule of negation of the disorder of the system، criterion of public order and the interest of society and preference of the viewpoint in favor of caution for resolving the existing conflict، It should refer to the law of the country that is non-invasive to the contract and resolve the conflict with the common law between Article 12 of the Constitution and Article 1070 of the Civil Code.

Although the sanctity of usury is one of the essentials of religion in Islamic denominations, but the Shia jurists have excluded some cases from the sanctity of usury, including usury between father and son, usury between husband and wife, usury between Muslim and unbeliever. However, the Sunni jurists believe usury also flows in these cases. At the same time, some contemporary Sunni jurists, such as Sheikh Tantawi, put forward a new example under the title of permissible usury between the state and the nation and put forward a series of arguments and references to prove their theory. In this article, which has been done in a descriptive-analytical way, we intend to discuss and debate the issue of usury between the government and the nation, looking at their opinion, which is based on the halal nature of bank interest. What is obtained from the examination of the verses, narrations and jurisprudential texts is that: although there are few opinions based on jurisprudential inferences, that these interests are halal, but the majority of jurists (both Shia and Sunni) believe that: a bank under any title - Mudaraba interest in a fixed and predetermined form, or delay compensation or compensation for the decrease in the value of money, etc. - is not accepted except for the fee limit - even within a reasonable limit - and is subject to usury. Therefore, it seems that Sheikh Tantawi's point of view can be seriously disputed.

“National identity”, despite the diversity of cultures, ethnicities, religions, and sects in Iran, is the common denominator of all these differences. Existing interpretations of national identity show an unrealistic view of this element of social solidarity, which can be seen in the proximity of the Islamic denominations, under the provision of national interests. A realistic approach to the proximity of Islamic denominations, both in terms of national and transnational relations, requires a careful insight into the understanding of national interests. Relying on the mechanism of traditional jurisprudence in order to preserve the interests of national identity as a common aspect of religious differences can introduce proximity with a new understanding. The present article, which has been done by analytical-descriptive method, shows the representation of national identity and the requirements of preserving its interests with a jurisprudential understanding in order to approximate Islamic denominations according to principles and rules such as the principle of interests of the Islamic Ummah and the principle of justice or Nafy al-Sabil Rule (Non-Dependency Rule), etc. govern the protection of national interests that can integrate Islamic denominations. Therefore, paying attention to proximity with a jurisprudential understanding of nationality and its interests by relying on the rational and religious way of life as well as the theory of Mantaqat al-Firagh (the lacuna) gives a clear explanation of proximity.

An ordinary document or charter is a document whose purpose is to write a commitment and create a guarantee for the fulfillment of the obligation. One of the conceivable challenges related to the sale of real estate is the fact that after concluding a transaction with the preparation of an ordinary document, the seller, for various reasons, puts the official document of the same property as collateral, the main ambiguity of such an action is The feasibility aspect is the criminality of the seller's act; Because in this case there is no unity of procedure and the multiplicity of votes issued is evident. This article, which has been done in a descriptive-analytical method, while explaining the different aspects of the prying transaction from the crime of transferring other people's property and proving the ability of the ordinary document to oppose the official document, shows that He denies his possession in a prying manner, and according to the law of compulsory registration of documents, the time of compiling an ordinary document is a matter of concern, if the property did not have an official document at the time of sale and the seller Preparation of a formal official document, the subject can be subject to the provisions of Article 117 of the Registration Law based on the opposing transaction; However, the existence of an official document of the property during the transaction and its transfer by means of an ordinary document, causes the subject exclusion of the seller's act from the scope of Article 117 and consequently is considered as a crime of transferable property.

From the point of view of Martyr Sadr, the distinctive feature of the new era of knowledge of principles - which Vahid Behbahani is the founder of - is the role of the personal state in the jurisprudence of the jurists of this era. He considers some jurists such as Sheikh Ansari to be influenced by this characteristic, which he believes, has led them to contradictions in their fundamental and jurisprudential views.This essay, in a descriptive and analytical method, while explaining the view of martyr Sadr, collects documents through the words of jurists such as Sheikh Ansari. According to the findings, the statement of Martyr Sadr faces some problems; Including the fact that he did not make his intention clear about the psychological state; Therefore, the inclusion of this element is not known for institutions such as obligatory precaution. Another problem is that it seems that there is basically no contradiction and confusion in the jurisprudence of the mentioned jurists in this regard, and as a result, the distinction he mentioned between Mohaqeq Khoi and the jurists before him is meaningless.

Divorce celebration is an emerging phenomenon that is expanding in today's society, especially in big cities. In addition to being investigated in terms of social and psychological effects, this type of events should also be explored for the Sharia. Especially since the majority of the great authorities of taqlid did not mention its ruling. This research, which was carried out using a descriptive and analytical method, shows that the positive evidence for the permission or negation of this emerging phenomenon has not been analyzed; Therefore, although due to the principle of obscenity, perhaps the permission of such a phenomenon comes to mind; However, due to the importance of this category and the existence of undeniable corruptions and consequences resulting from its promotion, it is necessary; The evidence should be examined. But from the three imagined points of view, permissibility, sanctity, and promises in detail, based on the criticism and examination of the evidences of each, it seems that based on the implication of some evidences such as similarity to the infidels and the rule of negation of the mustache, the verdict of non-permissibility is stronger.

The abundance of judicial cases in judicial courts and the importance of careful study of the cases by the judge create an interval between testimony in cases with witness testimony and the verdict issuance. Now, in this interval, witnesses may commit actions that may disqualify them as witness; in this case, it should be checked as to what effect the witness's iniquity (fisq) will have on the validity of the witness's testimony after the testimony and before the verdict is issued. This research, conducted with a descriptive-analytical method, shows that with regard to the criticism and infringement that is included in the generally accepted view as well as the detailing viewpoint, and according to the arguments presented in this research, in the mentioned assumption, the suspicion and confidence of the existence of justice of speech in the witness is doubtful and certainty turns into doubt and his testimony will no longer be considered as a legal testimony. Similarly, according to the application of verse 6 of Sūrat Al-Ḥujurāt, in addition to the necessity of the duty of research and investigation for the court, verdict issuance based on the testimony of such a witness will be against precautionary principle and the witness’s statements will be subject to the ruling of article 176 of the Islamic Penal Code.

Sometimes, the presence of the main witness in some cases is not possible in the court, and the role and importance of the secondary witness is revealed in such cases. Sometimes the secondary witness is not a man, and a woman may testify to the testimony of the main witness. A small number of jurists accept women as the secondary witnesses in certain cases while the strict view of most jurists towards the testimony of women has caused them not to accept women as the witness. Dealing with most jurists' viewpoints and criticizing their arguments helps us in reaching a rational purpose outside of the effects of indirect factors in jurisprudential inferences. Therefore, this article, which was carried out in a descriptive-analytical method, shows that the famous arguments of the non-acceptance of women as the secondary witness is disputed. According to arguments such as the principle of non-superiority, analogy of priority, method of testimony as a criterion, generality of arguments and correction of the basis of Article 186 of the Islamic Penal Code, the acceptance of the testimony of a woman as a secondary witness is absolutely proved.

According to Article 177 of the Penal Code. One of the conditions of a religious witness is to have justice. Article 181 of this law defines justice as non-sinfulness, and in its interpretation, committing a great sin and insisting on minors is considered as justice, but considering the fact that the category of martyrdom is news and the definition of news as probability of truth and falsehood, as well as the philosophy of witness testimony, this question is Is not the interpretation of witness justice merely justified by being merely truthful, and the distinction between verbal justice and the absolute meaning of justice? This research, which is done by descriptive-analytical method, shows that the condition of witness justice in the absolute sense, since in addition to the lack of a single criterion for committing a major sin, it is practically impossible to prove justice in this way without spending time. And leads to the closure of the chapter of martyrdom; Consequently, since the purpose of legislating testimony is to discover the truth with the news of the witness; Therefore, it seems that what should be considered by the judge is that the queen of justice in speech means the continuity of the witness's honesty in words. Therefore, committing sins unrelated to truth and falsehood does not interfere with the justice of the witness and the validity of his testimony.

The permission of a woman to leave the house is one of the controversial topics. The most important concern and question that we are trying to solve is the jurisprudence foundations of which of the jurisprudences in question seems to be more compatible in the modern lifestyle?
This research is of theoretical type and the research method is descriptive-analytical and the method of data collection is library and has been done by referring to documents.
Imam Khomeini believes that a woman does not have the absolute right to leave the house without her husband's permission. Khoei considers the outlet that conflicts with the man's right to sexual enjoyment and exploitation to be subject to the husband's permission. Tabatabai Yazdi and Hakim did not say anything about the prohibition of women leaving the house without the husband's permission, and instead prohibited women from traveling without the husband's permission.
Ethical Considerations: In order to organize this research, while observing the authenticity of the texts, honesty and fidelity have been observed.
The interpretations of the jurists show that only the output that conflicts with the spouse's right to enjoyment is haram. The result of this research is that the basis and jurisprudence of Khoui is more compatible with the requirements and needs of the present age and shows more dynamic jurisprudence.

Inferred from jurisprudential and legal evidences, the basic principle in intentional crimes is retribution (qiṣāṣ), and deviation from this principle is not permissible, except in the absence of a member or the fear of loss and abuse. Therefore, the legislator's approach in Articles 576 to 586 of the Islamic Penal Code to oblige the offender to pay blood money (dīya) or indemnity (arsh) in intentional crimes on the hair is taken into consideration. This descriptive-analytical study evaluates the common views of jurists in this field and by preferring the view of jurists who believe in performing hair retribution, concludes that in view of recent medical advances in the field of skin and hair, it is possible to observe the similarity condition in hair retribution, So that hair transplantation operations with various methods and very precise tools that are performed today in specialized clinics, is evidence to this claim. Therefore, performing hair retribution is considered as a feasible option. In addition, in this case, the principle of proportionality of crime and punishment is observed and the rights of the victim are better provided. Accordingly, a revision of the mentioned materials is suggested.

Zakat is one of the obligatory acts of worship, which, according to the popular opinion, whose adequacy is conditional on pure intention and the intention of closeness to God. In the meantime, sometimes it is obligatory for the shari'ah ruler to force the obligee to pay zakat. In such an assumption, realization of the intention of closeness and also the adequacy of paying zakat is a matter of debate. The investigation about the possibility of forcing the obligee to pay and the adequacy of this payment by him depends on the investigation about the truth and nature of zakat as well as the examination of the documents of the conditionality of intention in it.According to the findings of this research, which was carried out in a descriptive and analytical method, zakat has a transactional-religious reality and the requirement of acquiring the intention of closeness in it is due to the multiplicity of the desired and the desirability of the intention of closeness is unique in the assumption of the possibility of its fulfillment by the obligee. Therefore, assuming the impossibility of acquiring the intention of closeness, zakat still remains on the principle of its desirability, and considering that this divine duty includes a vazaee and taklifee ruling, the payment of zakat by a forced taxpayer suffices and only leads to the disobedience of taklifee duty.

One of the essential components in the issuance of social judgments is the element of expediency, so that if the expediency and changes of society are changed by considering internal and external characteristics or conditions and restrictions; Its provisions also change forcibly. The issue of limiting and developing the jurisprudential rules of temporary marriage due to social necessity and expediency is one of the examples that can be considered in this area, because this type of marriage can reduce sexual insecurity and play an important role in reducing social harm. On the other hand, it may weaken and disintegrate the foundation of the family. In general we can say; Temporary marriage, provided it is not abused, can meet some of the social needs and reduce sexual insecurity, illicit relationships and social harms, including prostitution, but in situations where this marriage harms the permanent marriage and the foundation of the family, or in the interest of society. If not, it is necessary to restrict and draft laws and regulations in accordance with these conditions.

According to Article 38 of the Iranian Civil Code, which is based on the maxim of “People have domination over their properties” and the maxim of “Whoever owns a land, owns it to the heights of the sky, and the depths of the earth,” the owner has the right to any occupancy of his/her property. Following domination over the property, dominating the depths of the earth and sky is also achieved for the person. However, today, practically, the absoluteness of property rights faces challenges in the light of scientific advances over the course of time and the requirements of urbanization. By examining the requirements and challenges of urban ownership, this study, which has used the descriptive-analytical method, concluded that under the influence of the demands of time and place and the need to meet the growing needs of society, the absoluteness of Article 38 of the Iranian Civil Code must be limited due to the maxim of ‘LāḌarar’ and observance of the public interest. Therefore, a citizen will not have the right to occupancy without obtaining the necessary permits from relevant organizations. Moreover, the final part of this article, due to the different laws restricting the owner’s authority, requires the exception of the majority, which is disapproved by the rules of the science of Uṣūl. Therefore, this article needs to be reviewed and changed.

The adequacy of the Hajj pilgrimage performed by a child is a challenging jurisprudential issue, assuming that his maturity takes place in one of the wugufs, because until the 6th century AH, Imamiyyah jurists were certain claimants of the adequacy of the Hajj pilgrimage performed by a child, assuming that he got maturity before reaching one of the wuqufs. However, the first figure who doubted the fatwa was Mohaqiq Helli. Fayz Kashani, one of the jurists in the 11th century AH, basically denies the adequacy of this pilgrimage. The reason for deviating from certain claims to denial in jurisprudential periods is made clear by doing the genealogy of this fatwa, and analyzing the stages of its evolution and the arguments cited in each period. This descriptive-analytical research explains those documents and arguments that reject the adequacy of this pilgrimage. The research also reviews the Imamiyyah jurisprudential works to do the genealogy and discuss the quality of the evolution of the fatwa over many centuries to find out the reasons for differences of opinions. According to this research, the most important reason for differences is the refining and generalizing of the reason for the percept, done by the predecessors, from the Hajj pilgrimage performed by a mature man to the Hajj pilgrimage performed by an immature child. But later on, it was gradually questioned and finally denied. Since there is no plausible reason for proving the adequacy of the Hajj pilgrimage performed by an immature child in the aforementioned case, its inadequacy is acceptable.

AbstractRepentance has worldly effects along with otherworldly effects. What has been studied in legal jurisprudential sources as the effect of repentance is exemption from punishment. But can a mere claim of repentance save the offender from punishment? And does repentance, which saves a person from punishment, lead to the return of justice to qualify as a judge or witness, etc.? This descriptive-analytical study shows that since true repentance requires becoming in the essence of the person, then the return of personal justice can be concluded as a desirable effect in whatever justice is a necessary condition. This manifestation of the attribute of immorality to justice is proved by following the rulings from real interests and corruptions, following the ruling from the subject, the rule of repelling possible harm, the rule of good and rational ugliness, and turning evil into good. Of course, the return of justice and the acceptance of the arguments of becoming are conditional on the attainment of true repentance by the claimant of repentance. This means that not every claim of repentance can be considered subject to these worldly effects. Rather, one's repentance must be attained by the competent authorities. Therefore, providing solutions for repentance for each of the crimes committed in Venice in general is one of the features of this article.Keywords: repentance, becoming, justice, limit, crime, repentance strategy

There is a substantial disagreement among Shīʿī fuqahā (jurists) on the ḥukm (ruling) of immersing of the head in water by a fasting person. There is also a disagreement between Sunni fuqahā. According to some reports, early Muslims used immersion (irtimās) to reduce the difficulty of fasting. In terms of conventional understanding, immersion has no objection to imsāk (abstention) and the reality of fasting therefore, proving its mufṭirāt (things that break the fast) will be proof of a pure devotional matter and is contrary to conventional understanding. On the other hand, the concept of muftir can be used in a meaning that includes both prohibition and divine transcendence. Thus, it is mentioned in some narrations that lying invalidates the wuḍū (ablution) and backbiting invalidates the fasting. There is also a conflict between the narrations in this regard. This study, which has been done by descriptive-analytical method, shows that the evidence of the generally accepted view is debatable and the proof of invalidation, qaḍā (fulfillment of neglected duties), and kaffārah (atonement) for this action is a matter for serious consideration. As a result, according to the iṭlāq (inclusiveness) of the Holy Qurʼān which indicates the lack of conventional and obligatory prohibition, it seems that a combination of evidence with the view of kirāhah (disapproval), which was chosen by Āyatullāh al-Sīstānī, the contemporary faqīh, is more acceptable and it is the selected view.

According to Article 72 of the Constitution, the contradiction of the laws of the Islamic Republic of Iran with the principles and rules ofthe official religion of the country has been denied and the jurists of the Guardian Council are also obliged to protect this important issue. From this point of view, considering the disputes that can be seen in the jurisprudential documents of Article 250 of the Civil Code, its study has a special necessity. According to the mentioned article, the condition for the effect of permission in a usurious contract is that it is not prior to rejection. However, the documents of this promise, which is in fact the famous jurisprudential promise in this discussion, including consensus, the decline of the title of the contract, the rule of domination and the principle of istihaab, are disputed and discussed. On the other hand, the Sahih of Muhammad ibn Qays is a compelling reason for another saying, that is, the effect of prior permission to reject; Therefore, according to the studies conducted in this issue, it seems that it will be necessary to amend and revise the mentioned article.

Most jurists believe that the rules that are implemented in society, including criminal law, commercial law, banking, etc., must be completely in accordance with the rules set forth in the books of jurisprudence or must be under one of those titles in order to be valid. Based on the findings of this research - which has been written in a descriptive-analytical method -, not only the validity of transactions does not depend solely on their concurrence with the Shāri‘ (the legislator) and the Shāri‘s approval of them so as, thereby, the validity of new transactions is denied; rather, it cannot even be accepted that every transaction and law that was valid and approved by the legislator in the era of Revelation is necessarily valid today. In other words, to imply tradition and hadith on the approval of a transaction is not a criterion for its validity in other times and places. Rather, laws - whether approved or newly raised - will be valid under two conditions: one that is in accordance with existing conditions and requirements, and the other that is not in conflict with the purposes and generalities of Shari’a. In this case, they will be valid for the same time and the same society.

According to Article 448 of the Civil Code, throwing down all or some of the options can be stipulated in the contract. At present, in most purchase and sale contracts, there is a stipulation for throwing down enough options, which has a legal validity according to the mentioned law. This is while the issue of the invalidation of the mentioned stipulation in the option of inspection among the Imamiyah jurists and legal experts has been raised for a long time. Sheikh Ansari, by proving the essential difference between the mentioned stipulation of the option of inspection and other options, has proved that the mentioned stipulation - where the identity of the sold item is the product of the description of the seller - requires a conflict in the obligations of the sale, and therefore based on this stipulation the contract can be invalidated. Therefore, considering the essential difference between the option of inspection and other options, the question arises that how can the generality of Article 448 of the Civil Code be justified? Based on the findings of this paper, which was written in a descriptive-analytical method, his argument can be confirmed, and therefore, the mentioned stipulation can be invalidated. However, it does not seem to invalidate the contract. Therefore, it is suggested that the legislator, by adding an amendment to the above article, exclude the option of inspection.