بررسی فقهی حقوقی جرم قوادی غیرمسلمان

‌ ∴ Introduction ∴ ‌
In Islamic jurisprudence, individuals belonging to the divine religions of Judaism, Christianity, and Zoroastrianism, who possess divine prophets and celestial scriptures, are referred to as religious minorities, People of the Book, or Dhimmis. Through the Dhimma contract, they are permitted to live in Islamic societies. Non-Muslims residing in Islamic lands are obliged to enter into a Dhimma contract, necessitating adherence to two fundamental conditions: the payment of the jizya tax and compliance with the regulations of the Islamic society. Among the commitments for non-Muslims (Dhimmis) in Islamic countries is the prohibition of certain acts, such as sexual offenses. Unfortunately, one of the prominent sexual offenses, known as panderism [ghavvadi], persists among Dhimmis residing in Islamic societies, despite their commitment to Islamic penal laws. This offense has evolved from individual transgressions into organized crimes, including the trafficking of women and girls, leading to the establishment of networks of corruption and centers promoting indecency.
‌ ∴ Research Question ∴ ‌
This study aims to address a significant gap in the existing body of research by focusing on the offense of panderism committed by non-Muslim minorities. Despite numerous studies on the subject, there is a lack of independent research specifically dedicated to panderism among non-Muslims.
     Therefore, the primary research question is whether the offense of panderism is unequivocally established for non-Muslims, and if so, what punishment is applicable to them.
‌ ∴ Research Hypothesis ∴ ‌
The hypothesis posited for this research is that the offense of panderism by non-Muslim minorities is subject to legal consequences within the framework of Islamic penal laws. While existing legal provisions address the offenses committed by non-Muslims, the legislation does not explicitly mention panderism. This study aims to examine the clarity and adequacy of legal provisions, proposing a nuanced perspective on the equivalence of punishment between Muslim and non-Muslim offenders, particularly in cases of panderism.
‌ ∴ Methodology & Framework, if Applicable ∴ ‌
This research adopts a doctrinal and analytical approach, drawing from a comprehensive review of library resources. The nature of panderism as a punishable offense will be first explored from a legal standpoint, examining the legal nature of the offense and its justifiability under the Islamic penal framework. Subsequently, a detailed exploration of panderism from a jurisprudential perspective will be conducted, comparing the legal consequences of panderism committed by Muslim and non-Muslim individuals. The study will scrutinize the legal and jurisprudential foundations to underscore any disparities and ambiguities in the treatment of this offense within Islamic societies.
‌ ∴ Results & Discussion ∴ ‌
The culmination of legal perspectives indicates a challenge in categorizing the offense of panderism by non-Muslim minorities as a crime and enforcing punishment solely based on the legality of crimes and penalties. However, a profound examination of the rational foundations and the refinement of principles allows for the substantiation of the criminal nature of panderism committed by non-Muslims (Dhimmis). Furthermore, a steadfast commitment to the broad interpretation of the narrative provided by Abdullah ibn Sinan, as recounted by Imam Sadiq (peace be upon him), sheds light on the role of a panderism. Described as a sexual intermediary who facilitates adultery between men and women, the narrative prescribes a punishment of seventy-five lashes and banishment from the city. Notably, this narrative encompasses both Muslim and non-Muslim offenders, emphasizing the act of bringing individuals together for unlawful sexual activities.
     The application of this narrative, inclusive of Dhimmis, overcomes existing challenges and obstacles, leading to the conclusion that there is no ambiguity in the criminality of a panderism, whether Muslim or non-Muslim. The change in religion does not impact the essence of the offense, as a mature, rational, and consenting individual intentionally gathering people for illicit acts remains unchanged. Therefore, establishing both the material and mental elements of the crime is unequivocal, enabling the enforcement of the punishment outlined in Article 242 of the Iran's Islamic Penal Code of 1392 SH. This entails seventy-five lashes and subsequent banishment from the place of residence upon a repeat offense.
     Moreover, through the refinement of legal principles, it becomes apparent that the execution of the prescribed punishment is equally applicable to non-Muslim pimpers. This affirms the equivalence of penalties between Muslim and non-Muslim offenders, addressing any potential concerns about disparate treatment based on religious affiliation.
‌ ∴ Conclusion ∴ ‌
In conclusion, this study navigates the intricate legal terrain surrounding the offense of panderism committed by non-Muslim minorities in Islamic societies. By examining both the legal and jurisprudential aspects, the research establishes that the criminality of panderism by non-Muslims can be substantiated through rational foundations and the refinement of legal principles. The study draws on a comprehensive interpretation of a narrated account from Islamic tradition, encompassing both Muslim and non-Muslim offenders, thereby offering a nuanced understanding of the offense.
     Furthermore, the research underscores that the conditions warranting the execution of punishment for panderism are applicable to non-Muslim pandersims without any shadow of doubt. The change in religious affiliation does not mitigate the criminal nature of this act, as it involves a mature individual intentionally facilitating illicit activities between consenting parties.
     This study contributes to the ongoing discourse on the treatment of offenses committed by non-Muslim minorities within Islamic legal frameworks. By clarifying the legal implications surrounding panderism, the research provides valuable insights for legal practitioners, policymakers, and scholars seeking a comprehensive understanding of the complexities associated with such offenses in the context of Islamic societies.