The identity policy of the sects in Lebanon has been organized in line with their recognition and respect. The identity of Lebanon is pluralistic, heterogeneous, and contradictory. The polarized identity in Lebanon and the attempt for retaining and increasing the sectarian interest have facilitated the interference of these transnational players. Therefore, Lebanon's state has a pluralistic foreign policy. Each of these sects represents the interests of a foreign state. Lebanon has become fragile due to the overflow of regional issues, the deadlock in the domestic policy, the transnational militias, and extreme SECTARIANISM. Thus, the state cannot act independently in policy making, decision making, and national independence, and the behavior and definition of national interest is a function of such concept for these sects and foreign states. The methodology of these study is analytic-explanatory based on the positivistic approaches. The method of data collection is library research using the published papers and websites. The research question is: 'What is the effect of SECTARIANISM in Lebanon on Lebanon's foreign policy? ' And the hypothesis of this study is: 'SECTARIANISM, dominance of sect identity over national identity, and forming a fragile state in Lebanon have influenced the definition of national interest and the foreign policy orientation, and have caused the state to activate in the international policy arena along with these sects. Therefore, instead of national interest, the sectarian interest is considered.

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

Lebanon is a country located in the Middle East. This country, despite its small size, is of great geopolitical significance. The political and social structure of Lebanon compared to other Arab countries in the Middle East is very different. Lebanon's social structure has unique features that distinguish it from other societies. Its democratic system is considered a defining feature which makes it different from other Arab countries. It is a consociational democracy which is applicable to the societies with deep ethnic and RELIGIOUS divisions. In these kinds of societies, majority democracy is not considered a feasible system. The main question posed by this article is that why and how consociational democracy could provide peace and stability in this country? The answer to this question is advanced in the framework of the hypothesis that consociational democracy based on the distribution of power in Lebanon, and supported by a foreign power, paves the way for involved groups to look for their interests in compromise and cooperation and not in conflict.

The civilization backwardness is meant Ummah's getting away from participation or sharing, in pushing the human movement on the way of development, creativeness, richness, and prosperity in all the fields and aspects of human life.In fact, the Islamic Ummah has been? the pioneer in these advanced fields through the prosperous civilizatory centuries. Yet, it has very quickly passed through the way of this prosperity after practicing the Islamic experience. Then many factors have occurred, which led to the deterioration of the civilization and decline since the seventh century. The Muslim Ummah's civilization has declined after the age of colonialism. Then it has no longerany good status in these fields. But, in order to be acquainted with the relationship of the state of civilizatory backwardness. With the SECTARIANISM in our Islamic world we will shed light first on some views and opinions which analyzed this backwardness, and demonstrated its backgrounds and its basic factors. Then we try to clarify and delineate its results, especially, that is connected with the state of SECTARIANISM.Nevertheless, Shar'i denominationalism is the manifestation خf the civilization which is encouraged and spread by Islam, and it has educated the Ummah on it, it has called for contemplation, thinking, and ijtihad as well as viewing. But SECTARIANISM is really produced by the civilization backwardness in the society.Hence, the process of taqrib (rapprochement) does not separate from the process of recommencement of the march of the Islamic civilization. lt is maintained that all those who have called for taqrib (rapprochement) have also called for the return of the Ummah to the arena of active life, and the civilizatory movement.

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.

Objective: SECTARIANISM in a workplace is a dysfunctional phenomenon that is disruptive in the process of organizational democracy. The purpose of this study is to discover the essence of this phenomenon in public organizations in Herat province of Afghanistan. Methods: The research strategy was descriptive phenomenology and participants were 24 employees from 16 public organizations in Herat province of Afghanistan, selected through a typical sampling to theoretical saturation. Maxqda software was used to analyze the interviews. Results: The findings of the study showed that the essence of SECTARIANISM in the studied organizations include four categories of sectarian behavioral artifacts as organizing building blocks of this phenomenon: sectarian political behaviors, precedence of sectarian relationships to regulations, discrimination sectarian and leader-member sectarian exchange. Conclusion: Organizational sectarian behaviors in the domain of research are sectarian political behaviors that are favorable for members of the sect, but to the detriment of public interests, which emerge as sectarian and gender-based discrimination. In this phenomenon, through the leader-member sectarian exchange, members of the sect are regarded by the management as ingroup and the others as out-group persons, and thus the in-groups enjoy special interests over other members. For this reason, sectarian relationships are preferred over the regulations.

It is of special importance to study the common practice among the members of the anti-cultural security sect and the disorders in the vision of rehabilitation and reform, as well as to prevent the tendency towards these sects. The present study was a cross-sectional descriptive sampling method in which 100 members of the country's anti-cultural security sect were selected and answered the demographic information questionnaire and the short form of the Minnesota Multidimensional Personality Questionnaire. The profile of individuals was interpreted in two ways: the highest elevation and T scores above 65. According to the findings of this study, 77% of the members of the anti-cultural security sect had at least one type of scale on the rise. Depression, self-morbidity and hysteria were the most common disorders among members of the anti-cultural security sect, respectively, according to T-scores above 65Based on the obtained results, a model for reducing SECTARIANISM was presented which was validated using fuzzy Delphi technique. The results showed that the strategies of setting up sectarian medical clinics, rehabilitation programs through prisons and correctional centers, as well as public education programs were effective in reducing SECTARIANISM.

Objectives: This short piece of writing intends to elucidate the most noticeable consequences of bias and SECTARIANISM in universities. Method: The method of the survey is library-documentary and content qualitative analysis. Results: The results of the paper indicate that some consequences such as disintegration and disunity, deviation of justice, lack of faith, monopoly, drawback in science development,… will lead to environmental dissatisfaction, confusing, lack of motivation and lack of independence and SECTARIANISM as a result in Islamic university. Conclusion: The authors of the article conclude SECTARIANISM in Islamic university not only will have effect on the destiny of university but also concludes in system malfunction and in a larger scale negative impact on the destiny and development of the country. It also brings plurality, division, separation, disunity and passiveness among creative practitioners of the community.

A variety of motives have an undeniable role in committing certain intentional crimes and RELIGIOUS motives are one of the most important types of them. The title "committing crimes with RELIGIOUS motives" means any criminal act which is the exclusive or the main motive for committing it, is to act on RELIGIOUS orders or to protect RELIGIOUS privacy. This paper, by analytical descriptive method, proves that by looking at the dangerous examples and the role which these crimes can play in the destruction of religions, two important points are apparent. First, the factors of these crimes have delicate differences with the factors of the others, and therefore the division of factors below the conventional form of criminology is ineffective. The other is that the factors of RELIGIOUS crimes are different from religions that have the revelation source and religions that are deviations and divisions of the true divine religions. The result is that in divine religions that the teachings are not massive, the incorrect transmissions of RELIGIOUS teachings, etc., and in the case of inhumane religions, the wrong doctrines are deviation factors.

In examining newly emerged mysticisms and mystical thoughts in the Islamic world, a challenging issue is the negative relationship often perceived between mysticism and politics. However, some states and movements throughout Islamic history have had a mystical structure and nature. Scholars like Javad Tabatabai and Abdolkarim Soroush offer differing theories on this relationship. An example of a positive relationship between mysticism and politics is found in the social Islam of Turkey, where this theory influences the Turkish government. This movement is significantly impacted by Naqshbandi and Nursi mysticism. This political-social movement, influenced by mystical perspectives, emphasizes elements such as the unity of the Islamic world, the civilizational model of Islam, a positive approach to the achievements of Western civilization, the prominent role of the social aspects of Islam, the provision of services and utilities to people, a moderate interpretation of Islam, cultural Islam, fighting ignorance and division through education, and tolerance towards RELIGIOUS minorities. The connecting point between the mystical view and the Islamic perspective is the ideas of Fethullah Gülen. By adopting a pragmatic approach, Gülen endeavors to utilize both hard and soft power tools to offer a moderate interpretation of Islam. This research employs an analytic-descriptive method to examine and analyze the influence of Nursi mysticism on Islam in Turkey in terms of modern spiritual SECTARIANISM.