If a murder is committed during the sacred months, a third amount of the specified of the blood- money is added, which is referred to as intensifying the blood- money. This intense is pointed out in the decrees of the Imamiyya Jurisprudents, and generally, no distinction has been considered for any kind of murder (intentional, psedo- intentional, and pure error).The Holy Quran asserts the injunction on the sacred months, but no word is seen in this concern.Investigating the relevant traditions on the blood- money intense on the rate of this knd of ransom as much as one third in case of intentional murder and regarding the absence of the sanction of this type of murder, this paper seeks to come up with the conclusion that this intense does not involve the unintentional murder and thus the decree on intensification can be proved only for intentional murder.In conclusion, what causes the decree of intense of the blood- money to be seriously doubtful is the lack of the element of intention in the unintentional murder, in addition to the lack of the clarity of traditions, that accordingly the abusement of the sacred months is not realized, so that following it the intense of the blood- money can be proved.

Cases where Bayt al-Mal is responsible for payment of compensation are sometimes accompanied by intensification of compensation. The question is that whether Bayt al-Mal should pay the intensified compensation in such cases. This question has not been answered in juristic and, legal texts. In addition to causing difference in opinions, it has caused courts to doubt generalization of the intensification to Bayt al-Mal and even sometimes to make dual judgments in this connection.Investigating the proofs of intensification, on the one hand, and those of responsibility of Bayt al-Mal on the other, the present essay concludes that those proofs are general and absolute without being qualified and particularized. Another proof for responsibility of Bayt al-Mal in such payment is to believe in an independent reality for the intensified compensation.Such problems as contradiction to the principle of individualization of punishments and also necessity of precaution in expending Bayt al-Mal are dealt with in this essay as well.

Introduction: Among the religious teachings, the use of certain goods has been introduced as haram for those who are obliged to do so, which means the necessity of avoiding them, In such a way that if they are committed, it will result in divine punishment. Although in the analysis of the process of attribution to sanctity, in the value-consumption structure of goods, different views are seen, from the point of view of some, the reference for validating and valuation of goods is only custom, and the view of Sharia is also formed on the axis of customary view, and on the other hand, some are of the opinion that the view of Sharia is independent and separate the view of tradition from valuation of goods, However, the result of both views is the authority of the view of the holy Shariah in the exploitation of goods. From this point of view, analyzing the view of the Shariah and finding a comprehensive model to recognize the haram goods is an undeniable necessity, because in its shadow, benefiting from other goods is considered permissible. Methods: This article is prepared based on the descriptive-analytical method and using the library document analysis approach. Results: The results of the present research indicate that by referring to religious sources, analyzing the language of Sharia evidence, it is possible to express criteria for the exploitation and benefit of objects, according to the functions and rational needs of each era. Conclusion: Reflecting on jurisprudence texts shows that Sharia does not have an established view in the validation and valuation of goods and accepts the same validation of tradition in the use and exchange of goods. Therefore, the idea proposition of lawgiver is exclusive when it has a different view from tradition, which has manifested towards the haram goods while expressing the characteristics of edible (impurity, carcass, forbidden meat, evil) and non-edible goods (misleading tools). The important point is that in some cases, although the linguistic of the reason that declares the use of goods as haram is absolute, it should be analyzed in a specific context and consumption.

Objective: In the present study, the theory of deduction of Wergild for deliberate homicide as one of the new jurisprudential and legal perspectives on the issue of Wergild in all types of homicides, including homicides in traffic accidents, and its impact on legal obligations Companies active in the field of third-party insurance have been examined with the aim of inspiring the legislative body to amend the relevant laws and regulations. Method: The present study was conducted using a descriptive-analytical method through searching in library sources including Acts and Rules, jurisprudential and legal books, articles and other related databases. Finding: The results of this study confirm that the Islamic jurisprudence has condemned the principle of condemnation of blood feuds during the prohibited months, but there are differences of opinion regarding the scope of its condemnation on all types of murders as well as on the underlying crimes. It has accepted murder of all kinds. However, the innovative achievement of the present study shows that from the viewpoint of Imamieh jurisprudence and criminal law, there are numerous reasons and evidence for the condemnation of intentional homicide, Including the study of hadiths and narrations, the clarification of areas, the materiality of the practical principle, the principle of doubtful interpretation of the accusation, and finally the conformity of the criminal policy with the temporal and spatial conditions, that should be addressed by the Iranian legislator, especially in the insurance industry. Conclusion: The acceptance of the theory of concentration of Wergild for deliberate homicide on the one hand is more in line with the present conditions of Iranian society and on the other hand, it would significantly reduce the legal obligations of third-party insurance companies, equivalent to the riyal of a Muslim man's blood money in the prohibited months, because by incorporating the above-mentioned theory into the relevant laws, the concentration of blood money on crimes. The unintentional consequence of car accidents has been a matter of course for many years to come, and as a result, many of the problems associated with claiming surplus diets on the insurers' ceiling will also be resolved.

In Article 555 ICL, the confirmation (taghlī ẓ ) of the diya is conditional on the conduct of both the offender and death to be in the sacred months or in the sanctuary of Mecca, whereas most of the Imā mī jurisprudents are in favor of the non-conditionality of the unity of place and time of death and criminal behavior. Accordingly, the main issue of the present paper is to examine different perspectives on the necessity or unnecessary unity of the time or place of the crime and the death of the innocent person in order to establish the confirmation of the diya and to analyze the evidence presented in this regard. The findings of this research, based on the descriptive-analytic method and based on the library resources, indicate that, despite the great disadvantage of the validity of the narratives regarding the principle of confirmation of the diya, the right statement is a rival viewpoint, which the Iranian legislator has chosen the same. Because according to the narrations on this issue, including those in Kulayb al-Asadī ’ s Ṣ aḥ ī ḥ a, the realization of criminal behavior is relevant at that location or time. Therefore, the criterion in the confirmation of the diya is that the murder is carried out at that time or place and as its conventional evidence it is necessary that the cause and caused, namely, behavior and death, have a time and place unity. Because murder is the title whose truth requires practical behavior, without which the appellation of death or demise is true for it, not murder. Sufficing the agreed certitude in the opposite cases, like the confirmation of diya, also confirms the theory of the validity of the unity of time and place of criminality and death. It also seems that the term “ conduct of the perpetrator” in the mentioned article makes yields to probabilities that might violate the assessment of evidence in some cases. Hence, in order to repel it, it is suggested to replace it with the term “ criminal behavior” .

Blood money dilution is, inter alia, serious objective and unique quality conducted in four ways. Intensifying or dilution of blood money is unique to murder crime differs in terms of time and location of murder in Haram months or in Mecca. Islamic Penal Law ratified in 2013 has followed jurisprudents' opinion in some cases of blood money dilution while in the case of execution, Judiciary has ignored border between deliberate murder, unintentional murder, and pure error by determining only one kind of blood money and in this perspective. They have added to Islamic criminal laws the way of blood money dilution. Present paper in studies four methods of blood money dilution and emphasizes on the necessity to determine and dilute blood money in different types of murder.

The Islamic Republic of Iran, as an Islamic government, is not only responsible for ensuring the security and welfare of its people but is also obliged to implement divine laws and regulations. Part of this duty relates to preventing prohibitions that are openly committed in public. However, there are still some who doubt the necessity of the government's intervention in preventing social harams, raising the question of whether there are jurisprudential evidences in Islamic law that establish these duties for the government. Assuming such evidence exists, how can the government carry out this task? The findings of this research, which is written using a descriptive-analytical method, indicate that considering the philosophy behind the establishment of a religious government and the jurisprudential evidences of "the obligation to preserve religion," "the obligation to enjoin good and forbid wrong," and "the prohibition of disrupting the order," the government is obliged to prevent the occurrence of haram actions in society. To achieve this goal, the sacred law has provided both positive and negative strategies, such as deepening beliefs, religious education of the people, criminalization, and the implementation of punishments and penalties, which are addressed in the second part of this research.