The concept of anti-corruption can be interpreted in two general ways. Sometimes it is considered with a theoretical approach, which is considered by the authors, and sometimes it can be pursued in the field of positivity, practice and practice. In the theoretical field, in terms of Shari'a legislation, which can be considered in the form of jurisprudential theories in its general and specific meaning, which has been discussed and studied since the beginning of Islam, and sometimes in terms of legislation, a situation that originates from Sharia and custom and sometimes arises. It is also from the legal experiences of other states. The general principles of the anti-corruption model are drawn in jurisprudence, books and traditions, and its cylinders are painted and glazed in the theological field in such a way that its effects are manifested in jurisprudence, regardless of the principles, principles and narrative and theological arguments. And the rationality of the model of struggle has been drawn in jurisprudence regarding the purifications of the model of struggle and has been established and established until the end of Diyat in accordance with its requirements and within the framework of principles and generalities. However, the Islamic Republic of Iran, with its holistic approach to Islamic issues and rulings, especially by creating an environment to fight corruption, has been able to provide good governance while fighting corruption. In this article, with a descriptive and analytical approach,