The secularization in Iran has been the subject of much research, explaining that most studies to measure secularization measure the degree of religiosity of society and the reverse of religiosity is considered secularization. This article claims that secularization is a phenomenon independent of religiosity, and appropriate measures must be taken to measure it. Therefore, the author attempts to show its levels, dimensions and components by limiting the meaning of secularization. The article shows that secularization occurs in three levels: macro, medium and micro, and in three dimensions: social, religious and individual. Social secularization has three components: structural, cultural and organizational, and occurs in three areas: society, politics, and economics. Religious secularization, which manifests itself in the form of "acceptance of customary values, norms and rules" and "utilitarianism", is related to both macro and medium levels. Personalization refers to the secularization of one's motives, values, beliefs, feelings, cognitions, and behaviors.

A review of secularization theories indicates that very little attention has been paid to the impact of increasing global relations on the secularization of the world people. The present paper attempts to examine the relationship between cultural globalization and individual secularization of the world people with regard to contextual variables influencing this relationship. The contextual variables in this study include non-Islamic religious tradition, the development level, ethnic, religious, and linguistic diversities. The results indicated that cultural globalization has a direct and positive relationship with secularization. However, when the effect of variables referring to theories of modernization and religious markets (as the competing theories) was controlled, the relationship between globalization and secularization significantly reduced. The findings also suggested cultural globalization had non-secularizing effect in Islamic countries and secularizing effect in non-Islamic countries. Also it was found that the secularizing effect of cultural globalization in countries with ethnic diversity was higher than its effect in countries with ethnic homogeneity. In addition, there was an unexpected finding indicating the secularizing effect of cultural globalization in religiously homogenous societies was much more than its effect in religiously heterogeneous societies.

Feminism as a social movement and a epistemological system has challenged the religion as legitimating element of patriarchal structure. The feminist theologists present a new category in religious studies by serious critics toward religions and emphasize on issues of gender of God. They presented a new approach in religious studies as feminist theology and the idea of feminization of religion.The data shows that the feminist critical approach in Christianity, the increase of women consciousness and their participation in society, especially the design of feminization of religion, the emphasis on the pluralism of religions, and personal religions with feminine approach, the conflict to fundamentalism, the presentation of female alternatives for the God and structural elements of feminist theology that in which emphasis on this world and human life in it substitute to the religious approaches, are all the effects of the feminist theology on the secularization in the western world.

The article focuses on the position of the effect of science on secularization and tries to show why this effect of science on secularization by examining why. In order to answer the above question, the effect of the supporters of science on secularization was examined in detail and the issue was discussed from their point of view. Finally, in response to the question, what are the causes and mechanisms of secularization? It was concluded that the reason for the effect of science on the secularization of contradictions and incompatibility of "basic assumptions and beliefs", "consequences", "characteristics", "explanations" and "spirit" of science with religion. In this situation, it means that the existence of incompatibility between the above cases with the religion of science causes the secularization of society by reducing the need for religion or changing the attitudes and beliefs of individuals. That is, science, on the one hand, reduces people's need for religion and, on the other hand, causes a change in their attitudes and beliefs, and thus results in secularization.

This article examines various levels of secularization in Iran. It argues that a systemic secularization is taking place at the macro level. It also cautions that, at the meso level, a distinction should be made between the state-sponsored religion and popular faith. Further, in the realm of life-world and in the public and private spheres, religion continues to have a significant impact. Indeed, actions of individuals are highly influenced by their religious beliefs. At the same time, individuals are inclined to distinguish between religious actions that are freely formed and those that are enforced from the top. While secularization is more serious at the macro level, secularization in the life-world and individual realms is accelerating due to the arbitrary intervention of the formal sphere in the everyday life of people. Thus, to bring spirituality back to people(s) lives, formal sanctions should be avoided.

In both empirical research and interpretation today there is a total lack of agreement as to what secularization is and how to measure it. The present paper tries to bring the concept of secularization in to focus by considering 1) the history of the term. 2) six types of usage today and their application in selected examples of research. 3) a critique of these forms of secularization concept as analytical tools, and 4) a critique of the secular - religious polarity. It is concluded that the term secularization, because of its polemical past, its extremely varied definition, and its frequent use as a blanket term to cover several disparate processes, should either be abandoned or be explicity recognized as a comprehensive term covering three complementary but distinct processes, desacralization, differentiation and transposition.