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.

In modern times many militant atheist thinkers and activists have tried to promote the idea that religions, as well as Religious ways of life, are one of the main, if not the main source of evil in the social arena. Some other non-believer scholars, while taking a respectful approach towards religions and Religious people, maintaining that it is more rational for people and communities to adopt a non-Religious outlook on life and become members of the community of non-believers. In this paper, I do not take issue with the militant non-believers. The reason is that their approach to religion is so ideologically driven that it leaves not much room for proper rational discussions; it only invites some polemical replies. My aim here is, instead, to enter into a dialogue with those non-believer scholars who view religion in a measured and rational way. My intention is to critically assess the claims of this latter group of scholars and explain why, contrary to what they suggest, certain interpretations of religion, and in particular, the Islamic faith, can provide them with better alternatives than their atheist outlooks. The arguments of this paper are mostly in reply to the views expressed by Professor Shearmur in his paper on critical rationalism and religion.

Four important ways of Religious education in the field of beliefs are inferred in this article through the nature of religion in the Holy Quran. We have examined two categories of “nature of religion” and “methods of Religious education” for this purpose. All verses including the root of “د ـ ی ـ ن” (religion) have been investigated in order to properly understand the nature of religion in the Holy Quran. Then, we have benefited from the inference method to find the ways of Religious education in the Holy Quran. In the inferential method, we have reached the “conclusion”, which is the method of Religious education by using two premises, “normative” and “realistic”. The solutions of the Holy Quran to achieve the methods of Religious education are explained in the following. For example, using the Scriptures directly to know the right actions is one of the solutions of the Holy Quran to reach the way of believing in the punishment of deeds. The achievement of Religious education methods through discovering the nature of religion and explaining the purpose of education on the one hand and using the inferential method as a research method on the other hand is one of the innovations of this research. The achievements of this paper can be used to provide an educational theoretical model for formal and public education system.

Lullabies are first symbol of women's literature. Some of them have Religious content. Mothers by them instruct Religious & moral teaching to their children. we want to consider this teaching in Persian & Arabic lullabies. Of participation points in Persian and Arabic Religious lullabies are: mothers want help of God for their children, pray for sweet dream for them and teach main Islam orders to them. Some of contents in Persian Religious lullabies are: prayer for service their children to Imam Reza, Hazrat Massome and Shahe cheragh. Main contents in Arabic Religious lullabies are: mothers use name of Mecca and Kaaba and sentences La Elaha Ella Allah and Mohammad Rasol Allah.

One of the most challenging topics in the discussion of religion and ethics is social ethics; because providing the same ethical guidelines for individuals with their own diversity may lead to discrimination or imposition of majority values upon minority. The purpose of this research study is to explain the characteristics of Religious ethics that their observance in Muslim societies takes precedence over the principles of trans-Religious ethics. Given the tremendous impact of Religious beliefs over the ethical elements, Religious social ethics precedes trans-Religious ethics that relies solely on the common nature of humans. Due to the revealed nature of Religious social ethics, it has authority over the trans-Religious ethics that finds itself needless of revealed sources.

In Islamic societies research about religion and religiosity is of a prime importance. In this project investigators have explored factors of religiosity with reviewing verses in Quran, prophet's S. A) tradition, studying Islamic culture, and behaviors of people in Islamic societies. These factors have been used in developing a Religious scale that can be used in psychological, and sociological, as well as mental health studies.The aim of this study was to explore components of Religious attitudes that can be used in scale development. This study has the advantage of looking at the religion from the perspective of religion.The method of the study was descriptive-analytic, and the procedure included studying three categories of Qur'anic verses and traditions: a) key words dealing with religiosity b) description of Religious individuals, and c) behaviors and perspectives that are not included in Religiousness.In exploration of indices of religiosity we found that three axises in Religiousness are very important: 1) Knowing and believing in what is necessary to faith.2) Having affection, toward God, his prophets, off springs of prophet Muhammad (S.A), acceptance of velayat (offering unconditional love to the prophet and his off springs).3) Moral behaviour, obidence of God, rituals, and avoidance of sin, and moral impurities. Therefore, extracted components are categorized in three dimensions: cognitions, belief system, affections and feelings, as well as behaviours. In the article, we have devoted spaces discussing these components and limitation of the project.

چکیدهبا توجه به پیوستگی دین و رسانه در ایران و نیز توجهات گسترده نظری به مبحث رسانه دینی در سال های اخیر و نیز با در نظر گرفتن اهمیت فهم و ایضاح مفهومی«رسانه دینی» در این پژوهش به تحلیل مقالات ایرانی درباره رسانه دینی پرداخته شده است.در این مرور نظام-مند دلالت های ضمنی و بعضا صریح نویسندگان درباره رسانه دینی مورد نظر بوده و چگونگی فضای مفهومی و فکری این مقالات و نویسندگان شانرمورد توجه قرار گرفته است.بنابر این سوال اساسی این تحقیق آن است که به لحاظ مفهومی چه تلقی از مفهوم رسانه دینی در میان تحقیقات ایرانی و میان صاحبنظران عرصه دین و رسانه وجود دارد؟ به همین منظور پس از مروری بر نظریه های سه گانه دین و رسانه با استفاده از نگاهی فراتحلیلی،همه مقالات ایرانی مرتبط با موضوع و در حیطه جستجوی نویسنده مبنای کار قرار گرفته است.یافته های تحقیق در چهار محور شامل مسایل و موضوعات پژوهش ها،وجود/امکان رسانه دینی،تعریف رسانه دینی،نوع رسانه مورد نظر پژوهش ها،و نوع دین مورد توجه پژوهش ها ارایه شده است.نتایج تحقیق نشان می دهد که نگاه کلی حاکم بر تحقیقات ایرانی در حیطه رسانه دینی،نگاهی هنجاری با رویکرد و مبنای نظری ابزارگرایانه است.این نگاه در همه حیطه های مسایل و موضوعات،وجود و امکان رسانه دینی،تعریف رسانه دینی،مصداق و مفهوم رسانه و نیز دین،و همچنین در مبناها و رویکردهای نظری پژوهش ها خود را نشان می دهد.

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.