There have been many studies onsexual crimes, but there has been nostudy on sexual crimes of neutral and transgender individuals.Therefore, this study is a descriptive and analytical studyin response to thequestion of what is the punishment for neutral and transgender sexual crimes inImami jurisprudence,Iranian law,and Egyptian law?Therefore, byusing content analysis methods and logical inference from library sources, some results have been reached. According to the rules and regulations ofIranian law andImami jurisprudence,transgender and non-problematic neutral individuals are subject tohadd punishments if they commit sexual crimes, but if a problematic neutral commits the same crimes, they are not entitled to hadd. Because due to the doubt about whether the penis is the original or an appendage, the hadd is removed from them, and here the rule of Dara is to remove their criminal responsibility. However, they are entitled to ta'zir because of their forbidden work. Also, any person who hasa sexual disorder andcommits crimes such as sodomy, sexual intercourse, masturbation, etc.is entitled to ta’zir, and the judge determines the amount and type of punishment.This iswhile in Egyptian criminal law,neutral and transgender people are considered healthy and normal people, and their punishment is determined according towhether thecrime is public or not.Therefore, thepunishment that the legislator canimpose on them islife imprisonment withhard labor,one-year imprisonment, ora fine.In fact, theEgyptian legislator hasbenefited from French andcommon law laws withrespect tosexual crimes, andhas imposed simple andlimited punishments withrespect t moral corruption, andpunishments such asexecution andflogging arenot seen in it, which arespecific to Islamic jurisprudence and Iranian law.

Hate crime is a term attributed to the crimes resulting from prejudice or hatred on the basis of qualities (under support) such as race, religion, nationality, ethnicity, or sexual orientation. A fault with Iran’s penal code is this that it lacks a specified legislative criminal policy for the transgender individuals. In this paper, the principle question is whether criminal acts against transgender people can be identified as a certain type of hate crime in current penal system or not. If yes, how it can be justified based on Imam Khomeini’s thoughts? We have tried to analyze the issue with a descriptive-analytical method with an approach based on Imam Khomeini’s views. In this connection, Imam Khomeini’s practical conduct is not zero tolerance toward transgender people; rather his approach, in word and action, entails maximum support of the transgender people and supporting any move to remove legal obstacles before them. Such supportive approach can be extended from jurisprudential-legal prescription for gender transitioning in transgender people to supporting them in post-victimization period. This is because transgender people are counted among potential victims, or in more precise term, “hidden victims”. As a result, a sort of segregated criminal policy, including aggravating criminal support (criminal support along with aggravating circumstances) can be adopted toward these victims.

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.

Transsexuality is one of the issues that have recently been put forward in legal, social, and medical communities and has attracted the attention of the experts. "Transgender" means reversing gender from male to female and vice versa. The issues concerning bisexual people or bisexuality is not a novel phenomenon; rather, since past times there have lived people with bisexual disorders. Transsexualism and transvestism are two of sexual deviations. Regarding the definition for transgender, there is not complete consensus among the lawyers, sociologists, biologists, psychologists, scholars of ethics, and psyehiatrists. With regard to the importance of family, identifying the damages to this institution is also of great importance. The present research addresses such issues as the effect of transgender on committing illegitimate crimes, etc. Furthermore, it examines the various issues of transsexuality from the viewpoint of criminology. Finally, some points will be allotted to the problem of transgender from judicial policy perspective.

The aim of this paper is to dissociate Metaphysics and Theology. In Metaphysics, I propose a Neutral Monist foundation of the Being of Reality, which is, therefore, not material or ideal, but a cosmic field of possibilities that generate both domains. God is conceived as one possibility embedded in the Being of Reality that may or may not become actual, depending on conditions established by the evolution of the Cosmos. As far as we know, the conditions for actualization of God are satisfied by human consciousness. The relation between the Being of Reality and its outcomes, as the realization of God in human society, is one of actualization of potentialities, as in Aristotelian philosophy. This approach leads to a Feuerbachian view of God as emergent in social conscious experience, achieving embodied expression in human social practices, from the legitimate symbolic message of prophets, in sacred texts, rituals, images, buildings and social institutions implemented by religious organizations.