کیفرزدایی در فقه با رویکرد به قانون کاهش مجازات حبس
محورهای موضوعی : فقه و مبانی حقوق اسلامیموسی خلیل الهی 1 , عباسعلی اکبری 2 , فاطمه احدی 3 , اسمعیل رحیمی نژاد 4
1 - دانشجوی دکتری، گروه حقوق جزا و جرم شناسی، واحد تبریز، دانشگاه آزاداسلامی ،تبریز، ایران.
2 - استادیار گروه حقوق، دانشکده حقوق و علوم سیاسی، واحد تبریز ، دانشگاه ازاد اسلامی، تبریز، ایران
3 - استادیار گروه حقوق، واحد مراغه، دانشگاه آزاد اسلامی، مراغه، ایران
4 - استاد گروه حقوق جزا و جرم شناسی دانشکده حقوق و علوم اجتماعی دانشگاه تبریز، تبریز، ایران. (نویسنده مسئول). رایانامه: rahiminejad@tabrizu.ac.ir
کلید واژه: سیاست کیفرزدایی, فقه, حقوق موضوعه, رحمانیّت, مصلحت. ,
چکیده مقاله :
کیفرزدایی، سیاستی است که در فقه و حقوق موضوعه، ساری و جاری است. کیفرزدایی فقهی می¬تواند منبع اساسی برای سیاست کیفرزدایی در حقوق موضوعه قلمداد شود. برای این¬که قوۀ مقنّنه بتواند در تدوین این سیاست و پیش¬بینی سازوکارهای آن موفق عمل نماید، باید به مبانی و منابع این سیاست در فقه هم دقت داشته باشد؛ در غیر این صورت، قوۀ قضاییه و نهادهای تابعۀ آن را با چالش¬های جدی مواجه خواهد ساخت. مبنای کیفرزدایی در فقه اسلامی در پرتو صفت ثبوتی رحمانیّت خدای متعال و مصلحت، قابل توجیه و تبیین است. برقرار¬نمودن پل ارتباطی بین سیاست کیفرزدایی در فقه و حقوق موضوعه، به ظرافت علمی و دقت نظر فقهی نیاز دارد. برخی از سازوکارهای کیفرزدایی در فقه، مختصّ آن است و تابه¬حال به حوزۀ حقوق موضوعه وارد نشده است؛ برای مثال، نهاد شفاعت که قابل انتقال به قانون کاهش مجازات حبس تعزیری است، مورد غفلت واقع شده است. در این مقاله، شرایط کیفرزدایی و سازوکارهای آن در فقه و حقوق موضوعه با رویکرد به قانون کاهش مجازات حبس تعزیری و تأثیر سیاست کیفرزدایی فقهی در قانون کاهش مجازات حبس به شکل تحلیلی و توصیفی مورد بررسی قرار گرفته و از این رهگذر، چالش¬های احتمالی، احصاء و راهکارهای خروج از آن بیان شده است. هم¬چنین پشنهادهایی نیز برای قوای مقننّه و قضاییه جهت مدنظر قرار -دادن سیاست کیفرزدایی فقهی در تدوین قوانین مربوط و اجرای آن در مرحلۀ عمل ارائه گردیده است.
Extended abstract Introduction: The rules and systems of Islamic criminal Fiqh are based on God's mercy and fairness. Punishment is also assigned in light of and based on divine fairness. Therefore, we can justify and explain depenalization based on God's mercy. The depenalization approach goes against the punishment-oriented one. According to legal logic, depenalization is secondary to the existence of punishment; in other words, without the existence of punishment, talking about depenalization is meaningless. Based on this, while decriminalization results in depenalization, this is outside the scope of the technical meaning of depenalization. In Islamic criminal Fiqh, depenalization has a broad concept and scope, such that it includes different measures before the trial and conviction of the defendant. Jurisprudential and legal depenalization requires conditions and mechanisms. The relationship and interaction between these two categories and their mutual impact lead to ambiguities and challenges. In this paper, these ambiguities and challenges are analyzed using a case-based approach on law concerning the reduction of discretionary prison sentences. In the end, the strengths and weaknesses of the above-mentioned law are explained, and recommendations for solving the challenges are offered. Methodology: This study uses the existing academic references, including books and papers related to the topic. The research also gathers data from online databases, websites, reference archives, and digital libraries. A descriptive-analytical method has been used to analyze the collected data. By studying and explaining the foundations of depenalization in Islamic jurisprudence, which is justifiable and can be explained in light of the established attribute of God's mercy and expediency, we attempted to examine its role in statutory law. By studying Islamic jurisprudence and using a case-based approach on law concerning the reduction of discretionary prison sentences, we aimed to examine the existing challenges and explain the solutions to resolve them. Results: Depenalization is secondary to the recognized existence of punishment, and without punishment, its real and genuine meaning is not formed. Some examples of depenalization are derivative and prescriptive. These examples are formed when they interfere with the judicial and jurisprudential mechanisms and bodies in the stage of proving the crime, resulting in a lack of proof of the crime, and no punishment is imposed in a derivative manner. The lack of proof of the crime results in no punishment being imposed, which, in effect, is treated as depenalization. The process of depenalization sometimes begins at the stage of proving the crime and sometimes after the proof of the crime. In principle, depenalization mechanisms at the crime-proof stage are different from those used after the crime is proven and the sentence is set. Some mechanisms are practical in both the crime-proof stage and after the crime is proven and the sentence is set. Repentance, the presumption of innocence, and the rule of doubt work during the crime-proof stage, whereas intercession and pardon are relevant only after the crime is proven and punishment is set. The foundations of depenalization in Islamic criminal Fiqh are based on the established attribute of God's mercy and expediency. Given that the structure of our criminal justice system is influenced by jurisprudential teachings, we can incorporate these foundations into statutory law and use them for depenalization alongside other foundations, all of which are based on expediency. Conclusion: The foundation of depenalization in the law concerning sentence reduction is based on expediency; it means that the legislator should not rely too much on imprisonment, as such an approach does not serve the best interests of society, the prisoner, or the prisoner’s family. Instead, by focusing on alternatives like minimal use of imprisonment, expansion of the scope of suspended sentences and semi-freedom systems, reducing or changing punishments for repeated or multiple offenses, increasing the number of (forgivable) offenses, and reducing the penalties for such crimes by half, they can facilitate partial or complete depenalization. Criminal justice strategies and mechanisms can be adjusted and expanded. When there are more types of depenalization strategies available, it is much easier to match them to the criminal personality of the offender, leading to an increase in the use of depenalization in a way that serves both individual and social interests. Therefore, it is recommended that, first, the legislature, when drafting its decriminalization criminal policy, should use the jurisprudential teachings and the guidance of experienced and capable jurists. Secondly, by referring to both jurisprudential teachings and customary law, the legislature should diversify depenalization mechanisms to ensure that depenalization aligns with both individual and social interests. Third, the legislature and judiciary should consider the engagement of righteous and law-abiding individuals and, in this regard, by referring to jurisprudence, incorporate the concept of ‘’intercession in punishment” into statutory law. Fourth, the judiciary, by setting another legal regulation, can facilitate the minimal use of imprisonment compared to other penalties. Fifth, it is recommended that the judiciary strengthen the judges' ability to evaluate the expediency in depenalization by organizing scientific and educational courses in psychology, sociology, and jurisprudence.
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