How Religious Pluralism relates to Religious commitment has been one of the main axes of conflict between the two dominant paradigms on the sociology of religion in the last three decades. The knowledge storage primacy of the social sciences under the secularization paradigm suggested that Religious pluralism undermines Religious commitment. In contrast, the new paradigm of the Religious economy or the market model of religion argued that Religious pluralism leads to increased Religious commitment. In the present paper, the mechanisms of the relationship between the two variables of Religious pluralism and Religious commitment are described from the perspective of the two paradigms secularization and the market of religion, and then, their conflicting hypothesis with secondary data of Iran are tested through an inter-country comparative analysis with the provincial analysis unit. The results showed that there was no relationship between Religious pluralism and Religious commitment in Iran. In fact, the findings of this research could not provide empirical support for two dominant paradigms on sociology of religion in the relationship between Religious pluralism and Religious commitment, rather, it should be seen as an empirical challenge for both the secularization and the religion market’ s paradigms.

When we believe human beings are the noblest creatures in the univers, we have to be able to answer what other factors besides having Reason and will, have made man become Allahs representative. We all believe that mankind as a wise and empowered creature has certain obligations and duties toward the Lord and only by fulfilling those responsibilities s/he can seek the Lord"s satisfaction and prove his/her servitude toward him. This raises the question of how a committed man can realize and practice these commitments. The answer to this question from the perspective of the foghahas (Religious Scholars) is that Moslems can realize these responsibilities through Ijtihad, Taghlid and Ehtiat. Thus, it is necessary to discuss Taghlied and Ehtiat and touch upon the different types of Ijtahad. factors invoke those social actions that are in conflict with moral and Religious values. In order to avoid conflict between social action and moral values, some suggestions are presented in ihe final chapter of the work.

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

In addition to his well-known Religious and social status, Al-Sarif Al Radl poetry is considered as a great poet.He is one of the outstanding Arab poets, who is parallel to such great poets of the Abbasids era as Abu-Tamam, AL-Buhturiy, and al-Mutianabbi. But what makes him distinct from others is his Religious commitment which is obvious almost in all of his elegies. This commitment is more tangible in his most important works such as ghazal, ecomiastic verse, Fakhr, Resa, and it is originated mainly from his noble origin, and also his Religious, intellectual social and political status at that time. This paper seeks to demonstrate this commitment through his ecomiastic verse and other kinds of verse.

Religious commitment and its relation to rationality has been always one of the important questions in philosophy of religion. Trigg is one of the contemporary philosophers who has considered this issue. In this article, we consider his view regarding the nature of commitment and its relation to belief, meaning, justification and rationality. He thinks that commitment has two elements: propositional belief and personal commitment to it. Since Trigg thinks that the first element is fundamental, this article concentrates on it.Concerning the first element, Trigg thinks that negation of “non-relativism” and “realism” are two true implications of Religious commitment. So, he criticizes “non-realism” and “relativism”. He thinks that the effect of the thought of late Wittgenstein in reaction to logical positivism is prominent and it leads to separation of religion from science. Trigg criticizes this line of thought and tries to show its consequences. Emphasizing on language as showing the truth and making the relation possible and emphasizing on the common nature of human being, Trigg opposes conceptual relativism and seeks to open the way to rationality. In this article, we argue that although Trigg is successful in his criticisms, the affirmative aspect of his discussion lacks sufficient strength and precision.

Some terms, while having popular application, bear a clear and precise semantic load and are capable of being used in precise scientific discussions. Attempts have been made in the present paper to conceptually retrieve the term “Religious noncommitment” and also to show how far this expression can complete our system within the framework of the discussions related to religiosity. Religious noncommitment, as a referent of the four changes in this field, is a growing phenomenon and hence it is necessary to launch a comprehensive study about it in conceptual, theoretical and practical fields. The outcome here has been conceptual retrieval and highlighting it as well as offering an explanatory model to prepare the necessary grounds for field studies and intervention in reality.

Historically, this issue and question of whether and how people's religion is related to their position in the social stratification system has been a subject related to sociologists in different time cycles of sociology since the beginning of its development. The review of the theoretical literature in this field of study showed that the scientific answers to the mentioned question can be generally found under the two theories of deprivation and relative power in the sociology of religion, which make opposite predictions about the distribution of levels of Religious commitment in the social stratification system. This research article was compiled for the purpose of experimentally testing the competing hypotheses arising from the two theories of deprivation and relative power in explaining the relationship between class and Religious commitment. In this regard, these competing hypotheses were confronted with the data obtained from a national survey of 82,500 Muslim Iranians in order to evaluate their conformity and correspondence with empirical evidence. In sum, the findings of this research showed that the relationship between class and Religious commitment among Iranian people was mainly in a direction compatible with the theory of deprivation and for the main claim of the mentioned theory, it has a confirmation meaning. Secondly, because the main argument of the theory of relative power involves a hypothesis that is contradictory to the theory of deprivation, the empirical verification of the theory of deprivation logically requires the rejection of its opposite theory, that is, the theory of relative power.

The present study has been done to determine the effect of Religious commitment and Religious involvement with aggression and as a mediator variable empathy was considered. This is a descriptive - correlational study and the population was all high school students of Isfahan. The sample consisted of 321 high school students that were selected by cluster random multi-stage sampling method. Data were collected using Aggression Questionnaire (Rhine, 2006), Worthington Religious commitment (2003), Hill and Hood Religious Involvement (1999), David Empathy (1983) and Demographic ascertained Questionnaire. For Statistical Analysis, Correlation Pierson, regression analysis and structural equation method was applied. Achieved results showed that the direct effect of Religious commitment on the empathy of 0.07 and the direct effect of Religious involvement on empathy: 0.025, (P£0.01), while the indirect effect of Religious commitment on -0.0231 aggression and indirect effects of Religious devotion is an aggression 54.21 representing the inverse relationship between commitment an inverse relationship between Religious commitment and Religious involvement by the aggression and Results of structural equation modeling show that the model has appropriate fitting based on fitting indicators (P£0.01). Although, the effect of Religious commitment on empathy was not confirmed.