Execution is considered one of the most controversial forms of punishment in criminal systems around the world. After the advancement of civil society in different countries, the issue of executions has always been subject to moral, legal, and political criticisms. However, what has caused increased concern in recent years is the significant rise in “political executions,” where individuals are not sentenced to death for committing deserving crimes, but rather for their dissent, political actions, social or religious beliefs, and are subjected to the most severe punishments.

The death penalty was used as a reaction to crimes such as murder, treason, theft, and apostasy in ancient civilizations. Over time, especially after the Middle Ages, the philosophy of the death penalty underwent a transformation and with the emergence of legal theories, serious criticisms were made against this punishment, declaring it inhumane, irreversible, and ineffective. The concept of “deterrence” was also questioned, to the point that in later periods, especially in contemporary times, many countries moved towards abolishing or suspending the execution of the death penalty by enacting domestic laws or joining international conventions. Today, the death penalty does not exist in 103 countries, it has been abolished for all crimes except under special circumstances (such as during war) in 6 countries, it is not used or suspended despite its existence in 50 countries, and it is only legal and carried out in 36 countries. Countries such as Iran, China, Saudi Arabia, and the United States still carry out

In Islam, the death penalty is considered permissible within the framework of limits, and is carried out for crimes such as intentional murder, adultery (under certain circumstances), fighting against the Muslim community, and apostasy, among others. In the Quran, the term “execution” is mentioned with interpretations such as “killing” (Women/4, 89, 157; Ma’ida/5, 33), “crucifixion” (A’raf/7, 123; Yusuf/12, 41), “stoning” (Hud/11, 91; Kahf/18, 20), “burning” (Anbiya/21, 68; Ankabut/29, 24), and “retribution” (Baqara/2, 179; Ma’ida/5, 45). (2) However, many contemporary religious scholars have emphasized the necessity of adapting laws to the needs of the time.

“Execution punishment, during the first months of the establishment of the Islamic Republic in 1357, became a tool for solidifying the revolutionary order and eliminating political and military opponents of the previous regime. Sadegh Khalkhali, the appointed religious ruler by Ayatollah Khomeini, was placed at the head of the revolutionary judiciary and during short trials, hundreds of supporters of the Pahlavi regime, including military officials, judges, governors, and even some innocent individuals, were executed in various ways (firing squad, hanging, assassination). These sentences were often carried out without proper legal procedures, without the right to defense, and without access to a lawyer. Khalkhali later boasted in his memoirs about expediting the execution process and the need for detailed trials.
With the onset of the 1960s, the Islamic Republic faced a wave of armed and civil opposition from leftist organizations, Mujahedin-e Khalq, nationalists, and ethnic and religious minorities

In recent years, alongside the increase in social dissatisfaction, nationwide protests (especially after the Green Movement) and domestic and international economic and political pressures, the judicial system of the Islamic Republic has resorted to unprecedented use of execution as a tool. These executions have played a prominent role in cases with political, security, or ethnic dimensions. Human rights organizations and international institutions have warned in multiple reports about the rising trend of issuing and carrying out death sentences. A concerning aspect of the recent behavior of the Islamic Republic is the significant increase in executions with charges of “waging war”, “corruption on earth”, “rebellion”, and “collaboration with opposition groups”. These charges, with their broad, ambiguous, and interpretable nature, have given judges the power to issue death sentences for a wide range of political dissent, civil activism, or even street protests. Execution cases such as “Mohsen Sharifi”, “Majid Reza Rahnavard”, “Mohammad Ghaebad

The role of judges of death in the Islamic Republic, from the head to the prayer leader.

In the Islamic Republic, political executions are not only carried out by ordinary judicial authorities. One prominent feature of these executions is the role of specific and well-known individuals known as “death judges” (as described by Ferdowsi in the story of Kaveh the Just’s assistant “The Demons’ Assistants”). Among these individuals is Ebrahim Raisi, the assassinated president of Iran who served as the chief prosecutor of Tehran in the 1960s and was a member of the death panel during the 1967 executions. Abolqasem Salavati, a famous judge of the Revolutionary Court, Saeed Mortazavi, a judge of the Revolutionary Court, Qazi Mokhiseh, Qazi Neiri, and all the judges who played a role in issuing “summary judgments” are other personalities known as key players in the implementation of death sentences and long-term imprisonment in Iran. These individuals have not only played a major role in suppressing political

Execution as a systematic violation of human dignity.

From the perspective of international law, the death penalty – even in countries that have not yet abolished it – must be carried out in cases of “most serious crimes” and with full respect for fair trial principles. According to Article 6 of the International Covenant on Civil and Political Rights, to which Iran is also committed, in countries where the death penalty has not been abolished, it can only be applied in cases of the most serious crimes. (3) This means that “violent acts leading to death” can be considered as such crimes, not charges such as “propaganda against the system” or “participation in street protests.” Article 14 of the same Covenant also emphasizes the right to a fair trial and the right to access to a lawyer. (4) While in many political executions, defendants are tried under unfair conditions. In such courts, defendants are deprived of their basic rights, such as being informed of the details of the charges, the right to defense, and access to

What is clear is that the increasing trend of political executions in recent years, especially the methods of carrying out the death penalty, clearly violates fundamental principles of human dignity and civil rights. Since the beginning of the revolution, executions have become a tool for suppressing protesters and political opponents. The judicial authorities of the Islamic Republic, especially the judges of death, have played a key role in this process and have acted as the main tools of the repressive regime. In the midst of this, the use of executions, especially in political cases, has become a serious challenge for the international human rights system. Executions without fair trials, in which defendants are deprived of their most basic rights, have been heavily criticized by human rights organizations and prove that these executions are not only used as a legal punishment for serious crimes, but also as a tool for controlling the people and suppressing opponents. The increase in political executions in Iran not only shows a violation of human rights and principles of fair trial, but also has severe negative

Recent investigations by the Iranian Human Rights Activists News Agency (HRANA) show that currently at least 54 prisoners throughout the country have been sentenced to death on political or security charges. According to this report, many of these prisoners have been denied fair trials, including limited or no access to a lawyer and lack of transparency in the judicial process. A significant number of these prisoners have been sentenced to death in unfair and opaque proceedings, despite denying the charges against them. Reports also indicate that some of these individuals are currently being held in solitary confinement and awaiting execution. This research reveals that at least 24 of these prisoners have been sentenced to death by the Revolutionary and Criminal Courts in Tehran. This report highlights the names of brave men and women such as Milad Azmoon, Hossein Namati, Abbas (Mujahid) Korkori, Varisheh Moradi, Pouya Ghobadi, Pekhshan Azizi, Babak Alipour, Vahid

Ultimately, the main question that must be answered by legal experts and solutions provided is why the Islamic Republic has increasingly resorted to political executions? Why has execution become a tool for eliminating political opponents and what are the consequences for Iranian society and Iran’s international standing? In order to achieve a humane and democratic society, these questions must be addressed and the movement towards true justice, respect for human rights, and upholding the democratic rights of the Iranian people must be prioritized.

Footnotes.

1- Execution in different countries.

Wikipedia..

2- Execution in Islam.

Islamic Encyclopedia.

3- The law allows the Shahanshahi government of Iran to join the International Covenant on Civil and Political Rights.

Parliament Research Center.

4- The same…

5- The latest comprehensive list of 54 political and security prisoners sentenced to execution in Iran.

Hirana.

January 7th, 2025