Keith Ward tries to choose a new approach to religious pluralism called "soft and open religious pluralism." Considering the question "What are Keith Ward's elements of religious pluralism?" this paper attempts to explain how he overcame John Hick's religious pluralism and introduced his soft and open religious pluralism, as well as its logical requirements. By criticizing John Hick's extreme approach to religious pluralism, particularly its epistemic basis and unacceptable results, Ward emphasizes the possibility of divine manifestation in all religious traditions, the importance of the doctrinal dimension of religion, the avoidance of adequacy of religion, and the development of religious worldviews. He believes it is unacceptable to believe that all religions have one internal core that can be understood only by a limited number of people. According to his viewpoint, the experience of divine reality cannot be wholly explainable and comprehensible. Also, making a difference between internal and external forms of religion may lead to an exclusivist approach. Some of the more important consequences of Keith Ward's tendency to open religious pluralism are: openness to other religions, not adopting an exclusivist viewpoint, respecting religious struggles and striving to excel in one's own spirituality, fostering mutual understanding among religions, and recognizing that our understanding and commitment to our religion is insufficient.

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

Abu-l-Faraj-e-Runi is one of the poets of the 5th century A.H who had a gift of religious and scientific knowledge and predisposed Persian poetry to be scientifically enriched. What he accomplished was to bring about a gradual change in the style of Persian poetry, from Khorasani style to Iraqi style.This own poems partly regard religious issues. Being a eulogizer of politicians, he was so wise to their interests. Therefore, he made the best of the Quranic verses to praise his subjects into divine figures and exaggeratingly equate them with apostles, those who can ascend to the heaven and justifiably wage holy wars to expand their sovereignty and, in effect, Islam! Unlike his contemporaries who wished the eulogized would live as long as natural elements, Abu-l-Faraj wished them immortality like that of Islam. This article focuses on Abu-l- Faroj’s cherishing of religious elements in five categories: religious references, religious means and resources of the eulogized, the eulogized viewed as holy combatants, their immortality, and divine man.

Coffee house painting is a style of Iranian painting that was created by unofficial and non-court artists after the reformation of the Nadideh school with martial, religious, and religious themes that emerged by the artists of the Nadideh school. These paintings have a completely folk style and they grew and flourished with other aspects and methods of folk culture. The functional culture of these paintings is such that together with other folk oral cultures such as reciting prayers and reciting prayers, it has accepted the transformation of the society and in the form of a metaphorical style that is rooted in the culture of the not-so-distant past in the period Islamic (Al-Buyeh period) had revealed itself. In this way, the painter is less in pursuit of beauty and tries more to show her religious thoughts in the form of the victory of good over evil and the victory of the saints over the hypocrites in the form of pictorial conventions. It seems that some illustrated narratives in religious curtains are rooted in popular and false beliefs that are depicted in these curtains just to create attraction for the common people. The main purpose of this article is to identify and decode some folk narratives in these paintings. The reason for drawing some unrealistic beliefs in describing the event of Ashura is the basic and central question of this research. The research method in this article is descriptive-analytical based on the paintings of four leading masters of this school. The results of the research show that the painters of this school were mostly illiterate people, and only in order to make the events of Karbala more popular and attractive, in order to express the oppression of the Ahl al-Bayt family, they tried to draw these narratives, which the truth and accuracy of some None of these narrations have been confirmed in any of the sources related to the events of Karbala and also by competent scholars.

The most important elements of Iranian national identity are the existence of two elements: Shiite Islam and Iranianness. Along with Shiite Islam, which has been one of the most important factors in the identification of Iranians against the Ottoman Turks and Arabs, the element of Iranianness, which includes elements such as Iranian tribes and their subcultures, Iranian civilization, rituals, and cultural heritage, has also been very important factors in creating the identity and national cohesion of Iranians. For this reason, creating a balance with respect to the elements that constitute Iranian identity by Iranian government officials is very important. With the establishment of the Islamic Republic in Iran, the decision-makers of the system considered the most important factor in the identification of Iranians to be the religious-identity element and believe that other elements of Iranian identity are of secondary importance. Giving priority to religious-identity elements and narrowing Iran to Shiite Islam can create identity and security challenges for the national identity of Iran, as well as the nation and people of Iran, especially within the borders of that country. Among the consequences of this policy, we can mention the growth of sub-national identities such as religious, ethnic, and local identities. Common values ​​in which a particular value of members of society can be accepted and recognized. Thus, according to Haunt's theory, it can be imagined that these three forms of identification relations are social preconditions for identity formation, and therefore, ignoring them or preferring a specific identity-religious area will lead to divergence and weakening of national cohesion.

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 About half of the human genome is covered by repetitive sequences. These sequences have a large share in the other mammalian genomes, therefore studying this part of the genome can provide researchers valuable information on evolution. The aim of this study was to sequencing and assembly the whole genome of Iranian Bactrian camels to identify transposable elements and their distribution in the genome of this species. In addition, the results of Iranian Bactrian camels were compared with non-Iranian Bactrian camels and dromedary camels. Materials and methods In this study, the whole genome of six Iranian Bactrian camels was sequenced to transposable elements identification. Iranian Bactrian camel whole genome sequenced using Illumina HiSeq 2000 system in paired-end. FastQC and Trimmomatic software were used to quality control and quality filtering of raw sequencing reads, respectively. CLC Genomics Workbench (CLC Bio, Aarhus, Denmark) was used to de novo assembly of trimmed reads. Also, we used the RepeatMasker program to search for transposable elements using a homology-based method. Results Results of the assembling of sequenced genomes showed that the genome size in these samples ranged from 1. 9 to 1. 97 Gb. In the present study, the percentage of transposable elements for six Iranian Bactrian camels was 29. 89% on average of the whole genome. The percentage of LINE sequences for the Iranian Bactrian camel was 17. 58% on average. So, these sequences were considered as the largest group of transposable elements in the Bactrian camel in this study. SINE elements showed a lower number in comparison with LINEs. So that, only 3. 45% of the total Bactria camel genome length was dedicated to the SINEs. In accordance with the results of Iranian dromedary camels, no Alu element was identified in the genome of Iranian Bactrian camels. Conclusion Shortage of genomic and biological information about camels is one of the inhibiting factors in advancing the breeding goals and programs. Although this study is not enough alone, it can be a step towards starting the production of genomic data for camels. Continuing this kind of study and integrating biological and genomic information will provide the ground for the start of modern breeding in Iranian camels.