The Abrahamic Religions include The three monoTheistic Religions of Judaism, Christianity, and Islam. All of These Religions consider Abraham as Their ancestor, and They consider science to be The knowledge of The universe and humanity, which are divine revelations. The framework of science in The Abrahamic Religions uses three basic concepts: 1) monoTheism (as a fundamental principle, a single and all-encompassing Divine vision) 2) The universe (as a divine creation) 3) science (as an all-encompassing knowledge about The world as The sign of God). The purpose of writing this paper is to find The common principles governing science among Abrahamic Religions, using a descriptive-analytical method based on library sources. The results of this research is an intellectual attempt to draw on The commonalities between various Abrahamic Religions in The areas of constructive Dialogue in The field of globalization, based on revelatory and spiritual teachings, to achieve The unification of The world, which is one of The divine promises and is rooted in The natural foundations of humanity.

The purpose of The study was to design a curriculum for The elderly education based on Dialogue education approach. Jane K. Vella is The setter of this approach and The most important feature of this approach can be considered its attention to The audience and Their special needs. The method of conducting this research is The application of The recommendations of The Dialogue education approach. Sampling among The elderly participating in The course was voluntary and by sending an invitation. In sending The invitation, an effort was made to cover The maximum diversity of education, gender, and social status. In order to select The content based on The participants' needs, The list of Iranian elderly's educational needs was given to The six elderly who attended The educational meetings for selection. After selecting The content, The elements of The dialogical curriculum were determined. In The implementation phase, changes were made to adapt to The context, in The design and implementation process, and all The implementation and design phases were validated by Vella and The team members. Considering The special characteristics of The elderly, such as having experience, independence and self-directedness, The curriculum used for Them should be able to take into account These characteristics, and considering The high flexibility of The Dialogue and listening approach, as well as The achievement of all learners to The goals of each meeting, The approach to design educational courses in centers whose audience is The elderly, can increase The effectiveness and attractiveness of The courses.

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.

Human perfectibility may be regarded as a point in which The most dominant Religions of The world meet one anoTher. It, Therefore, can be chosen as a start point for Religions when taking part in Dialogue. There can be found different names for human perfection and perfect man in well-known Religions of The East and The West. Buddha’s name for perfect man is Arhat and free man, Confucius' is Tao, free man and saint man, and Zoroastrianism's choice is Ideal man. For Islam, however, human being is of such a considerable position that, given its successfulness in The way of perfection, it can go beyond Divine angles. The reason why is that each creature oTher than human being can be counted as a manifestation of a single Name or Attribute of God and, Therefore, is limited to a special grade while human being is known as The manifestation of all Divine Names and Attributes.

Interfaith communication and The conversation of followers of Religions with each oTher is one of The most important necessities in The present age. Utilizing The knowledge of jurisprudence as a science expressing The practical duty of those in charge has a great role in explaining The ways of this communication and Dialogue. Among The jurisprudential propositions that can be suggested as one of The ways of Dialogue between Religions, tolerance with religious opponents as gentleness, kindness and softness in relation to Them. In The well-known jurisprudential thought of Imami jurists, The legitimacy of tolerant behaviors with opponents has been considered in The form of The doctrine of taqiyyah, and The practice of tolerant behavior has been conditioned by emergency and fear of harm and danger. On The oTher hand, some oTher jurists, although They have spoken of The behavior of orphans in The form of taqiyyah, have not considered it harmful and have not even considered The fear of receiving harm in The legitimacy of such behavior. The present article, which is a descriptive-analytical study, while considering The arguments of both views, considered The promotion of tolerant behaviors in The form of taqiyyah as only a temporary and unique emergency tactic and finally The necessity of tolerance and good association with religious opponents as a first principle. And it has resulted in fundamental communication and interfaith Dialogue.

In The history of Abrahamic Religions, many examples of peaceful interactions can be seen, but many believe that The Dialogue of Religions is a modern matter and fundamentally different from those in The pre-modern world. The question here is what separates The Dialogue of Religions from The peaceful interactions of Religions in The past and gives it a distinct identity. To answer this question, this article analyzes The components of religious Dialogue. The analysis of These components highlights three characteristics: The mastery of modern values, The promotion of anoTher religious position, and a pragmatic approach. Pragmatism has transformed The Dialogue of Religions into a meta-Theological matter which can be adapted to diverse and different Theological foundations. Promoting anoTher religious position is also a feature that separates The Dialogue of Religions from The history of peaceful interactions between Religions. These two features and oTher modern values that guide The Dialogue of Religions are The same distinction that distinguishes The Dialogue of Religions and make it a way of reconstructing The interactions of Religions in The modern world.

It is widely accepted that The freedom to practice one's religion, and to live according to one's religious beliefs, is a basic human right, and The key to peaceful coexistence among religious communities and among nations. In my paper I will focus on The problems that arise when sincerely held religious beliefs come into conflict with The rights of oThers. Recently in The United States, two such situations have received widespread attention. One case involves pharmacists who refuse to fill prescriptions for birth control pills, because They believe that The use of certain kinds of contraception violates Their Christian religious beliefs. The oTher case involves Muslim taxicab drivers who refuse to transport passengers carrying alcohol for similar reasons. In response to such conflicts, religious tolerance is often embraced as a solution. In western society, The ideal of religious tolerance can be traced back at least to John Locke, and received considerable attention in The work of political philosopher John Rawls. In recent years, tolerance has been embraced as a public value through programs that teach tolerance in public schools....

Throughout The history of civilization and historical developments, Religions have played an essential role. Today The interfaith Dialogue has taken on extra significance whereas The Religions are actually different and divers and many conflicts and quarrels have done in The name of religion on The oTher hand. How we can provide a model for principles and guidelines of interfaith Dialogue. In recent years, some Theories and views have been presented about The method and policy of interfaith Dialogue and some opportunities were given to apply Them regarding promotion of mutual understanding, respect, tolerance and cooperation. However, The presented solutions remain far from ideal aims. This article will explore some methods of Dialogue including triple paradigms of John Hick, Martin Buber's philosophy of Dialogue and Theory of antiphony by Koyama. Then it will discuss The method of Dialogue based on mystical contemplation. In my view, The final presented method could be more secure way of Dialogue between Religions compared with oTher ones. The article tries to introduce and present The best useful method, policy and practice of interfaith Dialogue by investigating and analyzing These four methods.