Crime with RELIGIOUS motivated is any criminal behavior that the main intention of committing it is acts of RELIGIOUS orders or to protect the privacy of religion but In the end action God is not only satisfies but is as a result of misunderstanding pretext it and the criminal will be. It must also be added to the above-mentioned cases most people after the CRIMES to absolve themselves from the charge the RELIGIOUS motivation resort the main motive to hide and this is more common than others. Research on the relationship between religion and crime, More to the point, have the That Religion is how to reduce crime and because when the crime rate is low. But in this article we are looking criminology CRIMES motivated by religion High volume of crime, especially CRIMES committed in all over the world is allocated. Therefore, this type of crime requires study and understanding of aspects of the crime, Their causes, Finally, Ways to prevent them from committing that these issues are discussed below.

The Rohingya people are the native inhabitants of Arakan (Rakhine) land in Myanmar, who have faced a series of CRIMES by the Myanmar army and government. Based on the norms and regulations of international and customary international law and the principles of international criminal law and considering the incidents that occurred against the RELIGIOUS minority group of Rohingya Muslims, the continuous violation of human rights and the occurrence of the crime of genocide by the Myanmar government are a matter of fact. There are numerous examples of deliberate actions, which prove the governmental steps to eliminate the Rohingya group, and deliberate measures, which cause the international responsibility of the Myanmar government. Iran has raised three specific positions regarding the Rohingya Muslim crisis.The major question of the research is to evaluate the occurrence or non-occurrence of violations of international criminal law, the CRIMES of genocide, and CRIMES against humanity by the Myanmar army and government against the Muslim minority in Rakhine state.The hypothesis emphasizes the definite occurrence of violations of humanitarian law and international criminal law, especially committing CRIMES of genocide and CRIMES against humanity. The purpose of the research is to examine one of the important cases of violation of Muslim rights in today's world, which has not been noticed by international legal societies. It tries to discuss briefly the Iranian positions on the Issue. The analytical-descriptive research method is based on official docs and undeniable facts, especially the documents issued by the International Criminal Court.

Encyclopedia of new RELIGIOUS movements edited by Peter B. Clarke provides a truly engaging and authentic view of the emerging RELIGIOUS movements on a background of the universe. This encyclopedia, containing 428 articles from leading academics, studies the remarkable examples of RELIGIOUS movements emerging in each continent. Clarke as an editor has written a higher income as "New Religions as a global phenomenon", a "Resource guide of NRM" and a useful article entitled "Typology of new religions" in this encyclopedia. This encyclopedia is a leading, research, updating, important, and valuable reference for academic libraries. However, the encyclopedia suffers from some disadvantages, among which we can refer to apparent contradictions in Index, the incidence of historical errors, print, etc., in its context and putting NRM identified with the Cults, sects, and counter-culture groups

In the recent decades, criminal policy as a set of measures to control criminal phenomenon has been changed remarkably influenced by the approaches of law schools and theories of criminologists and its widespread concept has been taken into consideration. However, this view is not unprecedented in criminal law history and it has been considered in the Islamic criminal justice especially during the reign of Imam Ali (Peace be upon him). The concordance of findings of contemporary criminologists and law schools with the viewpoints of that criminologist jurist shows this fact. His attention to the categories of prevention, rehabilitation, civil society capabilities, the principle of legality and minimal intervention of criminal law and in brief, special attention to human dignity has caused his penal policies to still meet the needs of modern human beings and to be considered as a unique policy. Therefore, regarding the peaceful coexistence of Imamiyeh criminal law with criminological theoretical data and practical experiences of criminal policy, it’ s worthy that the policies of modern criminal jurisprudence follow all the accepted and emphasized principles of Islamic law system for the title “ criminal policy of Islam” to be applied.

Today, in Islamic societies, especially in Iran, one of the most important social institutions for the promotion of Islamic culture is RELIGIOUS institutions. These institutions are molded in a society in the form of governmental and official organizations, as well as nongovernmental and popular ones. One of the main tasks of these institutions is to prevent crime through combating factors and processes, or situations and circumstances that are effective in the occurrence of crime and social abnormalities, by direct sampling of the teachings of the Islamic religion (Holy Quran and the Infallible Sunnah (AS)). Therefore, RELIGIOUS institutions can play a significant role in providing the moral and social prosperity of a society by drying up the roots, factors and situations that have an impact on crime, while Iran's lawmaker is also subject to various laws and regulations, including in Article 106 of the fourth economic, social and cultural development act of 2004 which approved the role of RELIGIOUS institutions. But nevertheless, these institutions have faced a number of legal and practical barriers and challenges to address this challenge and obstacles, and to provide the necessary and appropriate solutions. To confront them, it is more and more felt that these challenges and strategies have been addressed in this paper.

This paper argues that it is not reasonable for a critical rationalist to be a RELIGIOUS believer in the Abrahamic tradition. The argument is distinctive, in that it takes seriously the critical rationalist view that we should abandon ‘justificationist’ argument. What this means, is that the structure of argument then becomes a matter of offering theories as resolutions of problems, and then judging how they fare in the face of ongoing critical appraisal. The paper surveys issues in several areas, including God and what is good; homosexuality; mysticism; and messianic ideas. It argues that, unless the believer engages in intellectual retreat (something that is unacceptable for the critical rationalist), the problem-situation facing the believer appears to be so daunting that it would be unreasonable for them to hope that they can overcome it.

The Qur'an contains RELIGIOUS values ​​for the advancement of man to happiness. The claim is that Quranic teachings are the basis of RELIGIOUS values; By choosing it better, the method of proving RELIGIOUS beliefs can be extracted. This research tries to extract the method of proving RELIGIOUS beliefs with a business approach and by using artistic forms with a descriptive and analytical method and with a better selection of Quranic teachings. Based on the verses, the process was defined as the introduction to the institutionalization of RELIGIOUS values ​​in the businessman 1- Gaining self-knowledge (knowing the talents, capacities, existential dimensions and position of man in the universe); 2- Gaining monotheistic insight (knowing the origin and your relationship with the Creator); 3- Reciprocity is (knowing the destination and drawing the path of happiness in the universe). After the realization of these three stages, the beliefs must be proven through rational and scientific reasoning and penetrate, in this case, the acceptance of good qualities in the businessman will be facilitated.

The most dangerous CRIMES which threaten our economic, social and even political security, due its unique characteristics, are organized CRIMES which has emerged in new shapes as the technology progresses. Because of the complexity of criminal groups and their networks and accomplices it greatly affects the economy, politics and the international society. It is not easy to detect all of their activities but most of them are organizations which have strong and rich communities. The total assest of some of these organizations may be as huge as some countries total budget. Their target is profit seeking rather than getting political strength. According to Interpol research report, fourteen percents of the GBP for developing countries and two percents of the GBP for developed countries is consumed by them. This research investigates the organized CRIMES in a documentary method. Reinforcing the combating tools and signing new regional and international contracts for cooperation's between police forces as well as legal cooperations can reduce their threats.

Due to the growing development of technology in recent times, great changes have occurred in man’s life, having positive and negative aspects; among the most important achievements is the telecommunicative progress which has brought human from telegraph and first telephones to internet phones. Such progress has caused commitment of many CRIMES, including communicative ones, which can be divided into pure telecommunicative and telecommunication-related CRIMES; each of these classes includes a wide spectrum of CRIMES.The first category constitutes of CRIMES committed with telecommunicative tools and CRIMES against telecommunicative systems; while the latter consists traditional CRIMES which are transformed by telecommunicative systems.In the Iranian legal system, despite the attempts to cover the instances of such CRIMES, a lot of partial and limited regulations and flawed criminalization have been made; a fact that necessitates a change in legislator’s approach and carrying out structural amendments in this field.

Criminalization of certain deviances was brought forth in the light of the punishment concepts of Jeremy Bantam, but further developed under the influence of the positivism school teaching, especially the Dangerous mood theory, and for the time being, is recognized as the "preventive CRIMES". Nowadays, the criminalization of such a behavior does not conform to the standards offered by the criminal law philosophers about criminalization. Considering the standards for reasons balancing, social compliance, prohibition of imposing damages on others and filtering what concerns the criminalization, in other to recognized a behavior as a crime (crimnal act) it is essential that First,the concerned behavior be inconsistent with the ethical principles and values of the society. Second, the application of non-penal actions would not be effective in counteracting that behavior. Third, there should be executive and practical grounds for fierce encounter with that behavior. As the aforesaid indications have not been observed in the criminalize tion of the preventive CRIMES, considering them as a crime can not be rationally justified. On the other hand, the nature of such deviant behaviors is so that through application of non-penal actions and preventive means, their extent can be limited. Therefore, as the first step, we should overlook the suppressive penal actions when confronting such behaviors and recommend the exercise of means law as the last penal of the Social Defense System. Iran criminal legislation does not follow a particular logic concerning such behaviors. Some of these behaviors in the Iranian Penal Code have been referred to as criminal acts, despite the fact that they are far beyond any criminalization logics.