Abstract

The repentance of the offender in jurisprudence and law is considered as one of the punishments, if it has three conditions, 1- It is real repentance, in the sense that the guilt and remorse of the offender is established and his action is shown in the chart. 2- The commission of a crime is related to the right of God, and if it is in common with the right of the people so that the owner of the right does not forgive, repentance alone will not be punished by abolition. 3. The time of repentance. In general, the repentance of the offender is divided into three categories in terms of time: One: Repentance before confession and the establishment of evidence, in which case it causes the fall of the hadd. Two: Repentance after confession, in which case the ruler is free between pardon and execution of hadd. Three: Repentance after the presentation of evidence, in which case repentance has no effect on the abolition of punishment. It should be noted that repentance has no effect on the abolition of the punishment of some crimes, such as apostasy from nature, it has more power over the punishments of the ruling ta'z .r, and in spite of the material it can reduce or pardon the punishment. Most of the Imami jurists have a common view on the repentance of the offender, and according to the well-known view of the jurists, Iran's criminal law has been developed. And in 1392, the laws related to repentance, which were previously scattered, were expressed in a centralized manner and in one place, from Articles 113 to 119.

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The article was added to IASJ on 2021-04-06

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