بنیانهای فقهی حقوقی نظم عمومی | ||
| فصلنامه تحقیقات حقوقی | ||
| مقاله 16، دوره 28، شماره 3، شهریور 1404، صفحه 245-264 اصل مقاله (661.08 K) | ||
| نوع مقاله: مقاله پژوهشی | ||
| شناسه دیجیتال (DOI): 10.48308/jlr.2024.235691.2728 | ||
| نویسنده | ||
| یعقوب علیزاده* | ||
| استادیار، دانشکده الهیات، فقه و حقوق اسلامی، دانشگاه پیام نور، تهران، ایران (نویسنده مسئول) y_alizadeh@pnu.ac.ir | ||
| چکیده | ||
| نظم عمومی در همه جوامع از اهمیت بالایی برخوردار است؛ زیرا بستر توسعه و تعالی است. از طرفی رابطه تنگاتنگ نظم عمومی با آزادیهای فردی و اجتماعی بررسی آن را ضروری ساخته است. نظم عمومی در هر جامعهای تابعی از ارزشهای آن جامعه است. برایناساس، مسئله مورد بررسی در مقاله حاضر این است که بنیانهای فقهی حقوقی که نظم عمومی بر آن متنی است، کدام است؟ مقاله حاضر توصیفی تحلیلی بوده و با استفاده از روش کتابخانهای به بررسی موضوع مورد اشاره پرداخته شده است. یافتههای مقاله بر این امر دلالت دارد که امنیت و آسایش عمومی، رعایت موازین اسلامی و عدم سرپیچی از احکام خداوند، مبارزه با کفار و تعدی کنندگان، مقابله با فساد و تفرقه، اعتصام به حبلالله و وفای به عهد مهمترین عناصر و بنیانهای فقهی نظم عمومی است. امنیت عمومی، مصالح عمومی و بهداشت عمومی نیز بنیانهای حقوقی نظم عمومی از دیدگاه حقوقی است. در فقه و حقوق ایران، نظم عمومی نسبت به آزادیهای فردی و اجتماعی در اولویت است. نظم عمومی باعث محدودیتهایی در برخی آزادیهای فردی و اجتماعی میشود. این وضعیت در حقوق اساسی ایران نیز مصداق داشته و در برخی موارد آزادیهای فردی با هدف تحقق نظم عمومی محدود شده است. هرچند نظم عمومی زمینه تحقق آزادیهای فردی و اجتماعی را فراهم میکند؛ زیرا در فقدان نظم عمومی، نمیتوان از تحقق آزادیهای فردی و اجتماعی سخن به میان آورد، اما بهنظر میرسد لازم است سازوکارهای تقنینی حمایت از آزادیهای فردی و اجتماعی در مواجهه با نظم عمومی تقویت شود | ||
| کلیدواژهها | ||
| نظم عمومی؛ امنیت؛ موازین اسلامی؛ آسایش عمومی؛ مصالح عمومی | ||
| عنوان مقاله [English] | ||
| Jurisprudential foundations of public order | ||
| نویسندگان [English] | ||
| yaguob alizadeh | ||
| Assistant Professor, Faculty of Theology, Islamic Jurisprudence and Law, Payame Noor University,Tehran, Iran Corressponding Author Email: y_alizadeh@pnu.ac.ir | ||
| چکیده [English] | ||
| Public order is a fundamental and complex concept in legal systems, simultaneously playing a dual role in preserving social cohesion and limiting individual freedoms. This concept, long a focal point for governments and jurists alike, is considered both a tool for ensuring public peace and security, and a key standard in defining the legal boundaries between citizens and the state. In the Islamic Republic of Iran, public order has a special place because, in addition to its customary and legal aspects, it also has a jurisprudential and religious basis and is tied to the teachings of Islamic Sharia. Thus, explaining its jurisprudential and legal basis is essential for understanding how this concept functions within Iranian law. The core question of this study is: On what foundations is public order in the Islamic Republic of Iran based, and how does it affect the scope of individual and social freedoms? To answer this question, a descriptive-analytical method and a library-based approach have been employed. Jurisprudential sources, Quranic exegesis, statutory laws, the Iranian Constitution, and the views of jurists and legal scholars have been examined to provide a precise picture of the theoretical and practical foundations of public order in Iran’s jurisprudence and legal system. Findings show that public order in Iran is a blend of classical legal elements and principles of Islamic Sharia, making it distinct from its counterpart in secular legal systems. In other words, in Iran’s legal system, public order is not confined solely to preserving security and public peace, but is also intertwined with religious and moral values - a characteristic that fundamentally sets it apart from secular approaches. From an Islamic jurisprudential perspective, security in its various psychological, moral, social, and political dimensions is the core element of public order. The Qur’an outlines instances of disruption to public security -such as moharebeh (armed insurrection), apostasy, fasad fi’l-ard (corruption on earth), and sedition - and emphasizes the need to maintain societal stability as essential for realizing a “virtuous life” (hayat tayyiba). In this framework, adherence to Islamic norms, obedience to divine commands, fulfillment of promises and social solidarity are not only moral virtues but also foundational elements of public order. Shi’a jurisprudence, through institutions like hisbah and institutionalizing the practice of enjoining good and forbidding evil, provides practical mechanisms to prevent disorder and protect the structure of the Islamic society. Accordingly, Shi’a jurists emphasize the “preservation of societal order” (hifz al-nizam) as a key religious imperative, maintaining that a breakdown of social order can even justify suspending certain religious rules to prevent chaos. From this viewpoint, a society lacking security and cohesion not only fails to achieve social justice but also undermines the legitimacy of its government. Moreover, fidelity to promises is presented in religious texts as one of the vital pillars sustaining social order and public trust. In such a way that disregard for collective obligations is considered to be a cause of instability in the entire society. On the other hand, from a legal perspective, public order is explained based on three main elements: public security, public comfort, and public health. Iranian criminal law - particularly in the section on ta’zir punishments - criminalizes behaviors such as armed insurrection, espionage, forming illegal armed groups, blasphemy, destruction of public property, and environmental pollution, all aimed at protecting society from internal and external threats. Public security as a key foundation ensures public calm, prevents violence, and defends territorial integrity, principles strongly emphasized in the Constitution and penal codes. Public peace refers to guaranteeing citizens’ psychological comfort in social, urban, and family environments; laws against social nuisances, noise pollution, unauthorized gatherings, and urban disturbances serve this purpose. The third component, public health, focuses on safeguarding physical and mental well-being and controlling biological hazards and epidemics. Health regulations - overseeing the quality of water, food, and air and combating the spread of contagious diseases - reinforce this pillar of public order. Moreover, in Iran’s legal system, the concepts of “Islamic criteria” and “public interest” complement public order and significantly influence the regulation of freedoms. Article 4 of the Constitution, which subjects all laws to Islamic criteria, has effectively bound public order inseparably to Sharia teachings. This connection is reflected in restrictions on expression, education, employment, and lifestyle, while also reinforcing the legitimacy of Islamic legislation. Moreover, cultural and moral matters are also encompassed under public order in Iran, reflecting a significantly broader interpretation of this concept compared to secular systems. Another important finding is the relationship between public order and citizens’ rights in the Islamic Republic. While public order imposes limits on certain freedoms, its absence would render freedoms meaningless. In other words, rights and liberties cannot be realized without order; at the same time, unrestrained invocation of public order can lead to despotism and the violation of freedoms. Therefore, emphasizing a balance between the two through clear legislation, effective judicial oversight, and adherence to human rights standards is essential for the fair implementation of public order. Although the Iranian Constitution explicitly mentions “public order” only in Article 165, the content of numerous other articles that restrict freedoms invoking public interest, Islamic norms, or public morality have, in effect, served to realize public order. In conclusion, public order in Iran is a multifaceted composite concept shaped by Islamic teachings, jurisprudential principles, legal considerations, and social interests. This concept not only guarantees government continuity and social stability but also provides the foundation for the exercise of legitimate rights and freedoms. A precise understanding of its constituent elements and a delineation of its boundaries from related concepts are essential for effective legislation, fair adjudication, and proper enforcement of the law. Ultimately, strengthening the supportive capacities of public order - while avoiding its instrumentalization -ensures justice, security, and human dignity within the framework of Islamic law. | ||
| کلیدواژهها [English] | ||
| Public order, security, Islamic standards, public comfort, public interests | ||
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