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

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.

One of research issues which has gotten serious importance especially since 1970 C in the interrelationship of religion and ECONOMICS. This synthesis is usually discussed on two approaches. One of them is called "RELIGIOUS ECONOMICS", in which religion does have crucial role. In the second, that is, "ECONOMICS of religion'', economic techniques do have central place. This paper is responsible to review those approaches in its two main sections. It, finally, will be ended up by some concluding remarks.

To begin with, this article takes a brief look at the western concept of economy and how it developed then, it examines the debates and disputes among the economists on the distinction between positive as well as normative ECONOMICS since its development and in this regard it gives a special emphasis to the role of values and value principles.After that the concept of economy in Islamic texts has been dealt with and it has been concluded that concepts such as scarcity, choice, and scarce resources management which underlie the current definitions of ECONOMICS can be inferred from them.With regard to Shahid Sadr’s view that there is a distinction between the ECONOMICS and an economic school of thought and that Islam has an economic school of thought rather than ECONOMICS, it reflects the same futile distinction between normative and positive. Acknowledging the difference between a school of thought and a science, the article concludes that the economic school of Islam can and should orient the ECONOMICS and Muslem economists and provide them with the necessary guidelines.

RELIGIOUS ECONOMICS, with different principles and objectives than mainstream ECONOMICS studies human behavior in society. Attach the scientific feature to Islamic ECONOMICS, necessitate the empirical experiment for it. This study investigates the difficulty and problems of studying religion and ECONOMICS in macro level and represents solutions and the advantages of micro level study of religion-ECONOMICS and also offers methodological requirements of this as interdisciplinary filed of study. Behavioral ECONOMICS experiments based on the cognitive principles and methods of psychology, known as a suitable tool for such investigations. They have provided excellent research framework that can be used to study RELIGIOUS economy in a multidisciplinary space with effective control over confounding variables. In this study the principles of economic experiment for "RELIGIOUSity and economic behavior" studies is introduced. Then the boundaries of prosocial behavior empirical research areas are presented. Through meta-analysis of some of the previous studies, some of the most important relationships between religion and economic variables are examined.

In the present age, it is the age of economic crises and challenges to moral values. Today, with many moral schools, we are faced with the dos and don’ ts of economic activities. On the one hand, the Islamic society needs a dynamic and developed economy, and on the other hand, it needs to consolidate and strengthen moral values in order to bring worldly and otherworldly happiness to people by making their activities healthier and countering economic corruption. The key question that has been dealt with in a descriptive-analytical way is what the moral school is in Islamic ECONOMICS and conventional ECONOMICS. The results of the study in this paper show that in the ethical school of conventional ECONOMICS, the human goal of all activities is to avoid suffering or to attain material pleasure. However, the ethical school in Islamic ECONOMICS attaches great importance to spirituality and considers the attention to materials to be legitimate to the extent that it does not hinder the spiritual growth and happiness of human beings.