The criminal policy of Islam in the Qur'an is a different criminal policy in relation to crimes against human life, and social prevention is the most important aspect of it. Therefore, it deserves to be asked what strategies the Qur'an has thought of to curb and reduce crimes against human life in the dimension of social prevention. The present article has explained these strategies by studying the verses of the Qur'an and the narrations related to the verses in a descriptive and analytical way in order to help those involved in the criminal policy of Iran in the fight against crimes against human life. Based on the findings of the research, the Quranic criminal policy of Islam has predicted the following strategies in order to eliminate the grounds of crimes against human life and prevent differences from turning into conflict: "Drawing a progressive and superior horizon in social relations based on the elements of unity and love and kindness, peace, peace and forgiveness", "Institutionalization of values such as tender human feelings and emotions, empathy and kindness", "An epistemological view of human beings as the highest of creations and based on the single origin of all human beings", "Remembering the covenant and covenant of the first human with God in preserving the life of fellow human beings", "encouraging to preserve human life and condemning crimes against human life".
 
Introduction
Today, after more than two centuries have passed since the introduction of the term "criminal policy" in the literature of criminal science, the thinkers of criminal science rightly believe that at the same time as the need for a general criminal policy to fight crime in any legal system, it is inevitable to have a differential criminal policy. In terms of some criminals, such as white-collar criminals or delinquent children, or in terms of some crimes, such as economic crimes or political crimes. The crime of taking human life is a very big and important crime that, in terms of the factors that play a role in its occurrence, as well as how to prevent it, both social, situational, and criminal, has characteristics that require a separate criminal policy. Therefore, the criminal policy of Islam in the Qur'an is a differential criminal policy that has different dimensions, and social prevention is the most important aspect of it. In this regard, the approach of all Islamic teachings in general and Qur'anic teachings in particular is that a person should reach a level of education, growth and recognition of the value of a human being, that he sees the violation of the regulations related to the protection of human life as inferior to his exalted human status and the thought of disobeying these regulations should not enter his mind, and if he imagines and thinks about it, he should consider doing it as harmful to himself and the society, and consider leaving it as necessary for his own and society's happiness and avoid it.
In order to reach the Qur'anic social prevention strategies of Islamic criminal policy in order to curb and reduce crimes against human life, this article has studied these strategies in two stages; first, in the previous stage, he discussed strategies that prevent the creation of a platform for differences between people, and second, in the latter stage, he discussed strategies that prevent the difference from turning into a conflict between them, and under each of the strategies, the elements of formation of the donor has studied it carefully.
Research background
The existing research about this is general research about criminal policy or social prevention, such as; "Criminal Policy in Islam and the Islamic Republic of Iran", written by Seyyed Mohammad Hosseini, who has discussed the general topics of the criminal policy of Islam and Iran and its model regardless of a specific type of crime; "Fundamentals of the Criminal Policy of the Islamic Government" written by Jalal al-Din Ghiazi, which is about which model the criminal policy of the Islamic Government is among the various governmental and social models, and also aims to answer some doubts about the criminal policy model of Islam; "Preventive criminology" written by Ronaldo Clarke, who discussed one of the types of criminology, i.e. preventive criminology, and "Islam's role in preventing and reducing crime" written by Mehdi Alizadeh, who talked about Islam's prevention of crime in general, regardless of the specific crime. Therefore, none of these researches have differentially addressed criminal policy in crimes against human life or social prevention in fighting these crimes.
Research Methodology
This article is library research, the data was collected by the method of extracting data from the study of Quranic verses, authentic interpretations about verses, and narrations related to verses; then, he explained and analyzed the data using a descriptive and analytical method, and finally, he came up with strategies to help those involved in Iran's criminal policy in fighting crimes against human life.
Final result
Based on the findings of the research, Islamic Quranic criminal policy has foreseen two types of strategies in order to eliminate the bases of crime against human life and to prevent differences from turning into conflict: previous strategies include: the strategy of "drawing a progressive and superior horizon in Social relations based on the elements of unity, love and affection, peace and forgiveness, and the strategy of "institutionalizing values such as tender human feelings and emotions, empathy and kindness" and the subsequent strategies which include: the strategy of "epistemologically looking at the man as Ashraf" creations and based on the single origin of all human beings", the strategy of "remembering the covenant of the first man with God in preserving the life of his fellow species", the strategy of "encouraging the preservation of human life" and the strategy of "condemning crimes against human life".
The application of these strategies will create a society full of unity, empathy, kindness, friendship, love for each other, forgiveness, altruism and far from tension and disagreement, which will remove all the bases of disagreement, and in case of disagreement, the greatness of man in the eyes of people. Such a society and divine covenant, bowing to human life and strongly condemning the deprivation of human life will prevent this dispute and conflict from causing an attack on human life.