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 name of these guidelines is “Guidelines for Repentance” and by combining the concepts of religious repentance and judgment, it entrusts matters such as “examining the validity of repentance” and “verifying repentance” to the judiciary. Repentance, which is a religious term, is now in this set of guidelines, the responsibility of the judiciary to verify its validity. However, the issue of repentance has a history in the previous Islamic Penal Code as well. For example, in articles such as article 114 of the Islamic Penal Code approved in 1392, the issue of repentance is raised for cases such as

The concept of repentance and judicial order in the Islamic Republic system, in a situation where for years the concepts of judicial order and religion have been intertwined, the monthly magazine “Khat-e-Sulh” sought to interview Dr. Sediqeh Vasmaghi, a legal scholar, Islamic researcher and researcher in Iran, about this method and its involvement in the judicial order. Dr. Vasmaghi also began this conversation by explaining the meaning of repentance, and said that in his belief, “repentance is a term that is usually understood in a religious context. The religious term of repentance has presuppositions such as belief in God, belief in the afterlife, reward and punishment after death for actions taken in this world, and so on. With these presuppositions, repentance means regretting an act that is a sin and that the person will be punished by God after death for committing it.” This researcher in the field of religion continued by mentioning the point

Sadiqeh and Samqi, who have tasted the bitterness of confrontation and detention for their thoughts and words in the Islamic Republic, continued this discussion and in response to a question about the change in the meaning and concept of repentance in such a situation, raised the point that “religious governments, which consider it their duty to implement religious guidelines, have always placed repentance as a solution in their political programs.” According to her belief, placing repentance in political programs turns it into a means of escaping punishment rather than fulfilling its purpose in religion.

Talking about the notification procedure of the head of the judicial system, the regulations that, after mentioning the meaning of repentance in the first article, place the judicial system as the authority for verifying the claim of repentance or confirming it, and even state that “a written report from the social worker regarding the correction of the offender’s behavior” can be one of the cases through which the judicial authority verifies the claim of repentance. In addition, in paragraph “t” of article 5 of these regulations, “effective cooperation of the offender in discovering the crime or introducing accomplices or assistants in the crime” has also been considered as one of the important factors for verifying the claim of repentance. We also raise these and similar issues with Sadigha Vasmeghi, who says that “introducing such religious concepts into the law, which has a different function in civil society, can have negative social and ethical effects, can increase lying and hypocrisy, and in the long run, can

This manual, however, also reminds us of the past reforms in the Islamic Republic. A system in which reforms have historically taken place and have continued in various forms since the early days of the revolution. Sadegheh Vasmeghi, a religious researcher, in continuation of her conversation with Khat-e-Solh, in response to a question about the issue of reforms in the Islamic Republic and its history and the reasons for proposing this issue in the current situation, says: “In the current situation, the issuance of a manual for reforms may be related to the internal conditions of the government. The number of prisoners has increased significantly and prisons do not have enough space for all these prisoners. The cost of keeping prisoners is high, and as the number of prisoners increases, the number of prison guards must also increase, which also increases the government’s expenses. Another important point is that today people are not interested in occupations such as prison guards. I have witnessed firsthand that judicial officers and prison

Sadiqeh Vasmaghi adds that in her belief, “rehabilitation can have its own benefits for the government; such as reducing the number of prisoners and the cost of prisons, and more importantly, attracting some of the rehabilitated individuals to government institutions and professions that are not currently in demand by the people.” This is something that has always been done in the past and is now more necessary than ever, such as the work that Sardar Hamedani did by forming several “jihadi” groups from prisoners.

Dr. Vasmeghi’s reference to Sardar Pasdar, Hussein Hamadani, who was killed in Syria in October 2015. Hussein Hamadani, who was one of the actors in suppressing the popular protests in 2009, said in an interview with the local website “Young Hamedan” in June 2015 that “we identified and controlled 5,000 people who were present in the riots but were not members of political parties or movements, but were thugs and hooligans. When they were called upon, we would control them and not allow them to leave their homes. Later, I made them members of a group. Later, these three groups showed that if we want to train a jihadist, we must bring such people who are armed with knives and spears to the forefront. One of these was a person named Setari. When Setari joined the group, he became a 70% disabled veteran and was martyred last year (

But moving past the issue of repentance, Sadegheh and Samaghi conclude their conversation with Khatteh Salam magazine by stating that ultimately, convicts must return to normal life after serving their sentences. She emphasizes that in her opinion, “there must be legal but dignified solutions in place to reintegrate criminals into normal life”; solutions that, it seems, will only be accessible in a judicial system with human rights standards.

The guidelines for repentance of the head of the judiciary, reminds us of the document of placing religious repentance on one hand and the efforts to justify their rule on the other. These justifications, as exemplified by the actions of Hossein Hamedani and the use of swords and spears to suppress protesting citizens, have been mentioned. Religious scholars like Dr. Sadiqeh Vasmeghi also say and write in order for the government to refrain from misusing religious concepts to justify their actions. Whether the religious government will take heed of these words or not remains to be seen in the future. However, historical evidence shows that despotic rulers are an example of this verse from the Quran: “And they say, ‘We believe in Allah and the Last Day,’ while they are not believers.”

“They are deaf, mute, and blind, so they do not return.”]

From hearing the truth.[

The word “kar” does not have a direct translation in English. It could possibly be a name or a word with a specific meaning in a certain context. Please provide more context for a more accurate translation.]

Speaking the truth.[

Gang and.
I’m sorry, there is no Farsi text provided for translation. Please provide the text you would like translated. Thank you.

Seeing the truth.[

Korand, then they.]

To the right way.[

They are not coming back.

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