Public execution—a phenomenon in which the final moments of a human being’s life are put on public display—goes beyond mere punishment and, in Marcel Mauss’s terms, constitutes a “total social fact” that encompasses all dimensions of a society’s life (legal, political, religious, economic, ethical, and cultural). While the global trend in the modern era has […]...

We are on the eve of the anniversary of the executions of the summer of 1367. The dark summer in which thousands of political activists were executed, in violation of the law. Among these men and women, many had completed their sentences and were looking forward to their freedom. But they were executed, en masse […]...

I am neither a legal expert, nor a judge, nor an expert in Islamic jurisprudence. Rather, in this short note, I am trying to share my understanding of the guidelines for repentance (the notification of the head of the judiciary of the Islamic Republic in July 1403) with you; although, due to my lack of […]...

In the first half of Tir month 1403, in the aftermath of the helicopter crash of Ebrahim Raisi and preparations for the election of the 14th government of the Islamic Republic, the head of the judiciary announced a set of guidelines that, if discussed in a different context, could have sparked many debates and opinions. […]...

The concept of repentance comes from the root “T-W-B”. In its literal meaning, repentance is a return or turning from something unpleasant to something pleasant. In some texts, it is also used to refer to returning from disobedience or abandoning sin, which is considered the most beautiful form of repentance. However, this latter meaning contradicts […]...

According to the jurisprudential and legal laws governing the courts of the Islamic Republic, repentance of criminals can be effective in the severity of the sentence issued against them. Articles 114 to 119 of the Islamic Penal Code pertain to repentance and its methods of verification. It should be noted that most of these substances […]...

The question is: Can repentance turn into a torturer? But perhaps it is more appropriate to change the question to the complicity of “repentance” with the “torturer”: Can repentance become an accomplice to the torturer? The “real torturer” gains absolute obedience from the victim by turning them into their prey, but they are never willing […]...

It is not easy to answer questions such as “Can repentance turn into a torturer?” because repentance, before anything else, is a result of torture and psychological and emotional pressures on the body and soul of the captive. Human resistance to threats, torture, and punishment also varies; some people are resistant to the violence of […]...

In early July of this year, the head of the judiciary of the Islamic Republic of Iran issued a memorandum on repentance in 9 articles. This memorandum was developed in accordance with the implementation of articles 114 to 119 of the Islamic Penal Code, passed in 2013, and paragraph “c” of article 24 of the […]...

About 300 years ago, Francois Voltaire, one of the famous philosophers of the Enlightenment era, believed: “There must be a distinction between sin and crime.” Just looking at articles 114 to 119 of the Islamic Penal Code, which was passed in 2013, and the guidelines for repentance that were recently announced by the head of […]...

The law is one of the most important foundations for the formation and achievement of a civil society. Relying on the law and safeguarding its boundaries as a manifestation of the will of the people, is the guarantor of the survival and stability of such societies. The combination of these characteristics – in addition to […]...

When I was reading the novel “Thursday Train” (1) by Anisa Dehghani, I came across a strange question: “It is possible to endure pain that is unique to you, but how can you endure pain that you must share with someone else?” “Thursday Train” delves into the lives of Iranians in the years after the […]...