Intellectual foundations and theoretical principles of the parties in the process of policy-making are of particular importance. So that, the effects of these principles could be seen during operational policies and observed in practices. Both REFORMISTS and fundamentalists parties inserted their ideological and intellectual principles as inputs in the foreign policy system of the Islamic Republic of Iran. After analysis in the system, which has its own set of principles and rules certain policies are carried out. By comparing the inputs that two parties inserted to the system and outputs that appeared we understand methods of two parties were different about the nuclear program but according to the general foreign policy principles of the system of Islamic Republic of Iran, their goal was identical. The purpose of this article is to review and analyze REFORMISTS and fundamentalists methods to achieve Peaceful nuclear program according to the system theory.

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

Humans' perception of time has always had important role in developing their belief system. Hebrews by having faith in an omnipotent God got free from the cycles of eternal growth and decline. Instead they believed in a unique ending of history. With Christianity history turned to a meaningful process and a Christian was believed to be a pilgrim going to an ultimate destination. Before Joachim, this ultimate was believed as the salvation of chosen believers and it was located out of universal history. But Joachim supposed history as a developmental process and brought the salvation into the universal history. It actually led to a hope for an earthly heaven. Pioneering reformist inspired by Joachim`s descriptions of apocalyptic chaos and Golden Age of Holy Spirit started a RELIGIOUS and anti-church reformation. John Wyclif, one of the first reformist, declared that the luxury of the church indicated that the end of the time was approaching. Believing in flourished minds and the relative self-autonomy of Christians in the last era of history led to the idea of spiritual church and objection against the authority of the existing church.

RELIGIOUS modern thinkers with different trends try to preserve religion’ s function in modern world. One of this trends is textualism represented by scholars like Shahroor and Abdolali Bazargan, while another trend is intellectualism presented by scholars like Soroush, Shabestari and Nasr Hamed Abuzeid. Based on the analytical descriptive method, this research aims to analyze, compare and criticize the opinions of both texualist and intellectualist groups about revelation and detects their strength and weakness. The results show that intellectualist strategy for solving problems of revelation is not superficial in specific cases but is changing the RELIGIOUS fundamental views, while textualists consider revelation superhuman and try to solve its problems by case. Efforts for relative comprehension of revelation, setting of establishment of outside RELIGIOUS interaction with non-RELIGIOUS people and the principal solving of problem of implementing the penal laws of the Qur’ an in the modern era are some advantages of intellectualism. In addition, eliminating the Qur’ anic law, providing for transcending its worshiping setting, and degrading the Qur’ an to a human mistakable book are some of disadvantages of the intellectualism. In contrast, further adaptation of the superhuman view of revelation to textual facts, non-transcendence of Qur’ anic law, and defense of non-conflict between revelation and science, are the strengths of the textualist approach while compelling interpretations of legislation and overcoming some challenging elements of the Qur’ an in terms of timeliness, without clarifying their place in the modern world, is considered its weakness.

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.

Since the victory of Islamic Republic of Iran up to now, there emerged two significant and effective intellectual and political currents. The first current which could be called from intellectual dimension as “Juristic Islamism Current” and from political dimension as “Fundamentalism current”, got its climax political power in first and third decades of Islamic Revolution and it still keeps its power today. In contrast, the second current which could be called from intellectual dimension as “RELIGIOUS new thinkers” and from political aspect as the “Reformism current” reached its climax political power in the second decade of Revolution and from then on its is declining.The main purpose of this article is to comparatively review these two currents regarding the issue of women’s rights, particularly in relation to their political participation and its main hypothesis is as follows: “the different intellectual and RELIGIOUS principles of these two currents caused an inconsistency in their position toward the issue of women’s rights, particularly in relation to their political participations. To evaluate this hypothesis, using the descriptiveanalytical method, it is tried to review intellectual and RELIGIOUS alphabets of these two currents and compare particularly these two in relation to political participation and family. The findings of this research shows that their attitudes toward the issue of women’s rights have significant differences in one hand, and in other hand, these differences are basically due to their different but inflexible interpretations of religion.

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.

One of the influential factors on political actions of RELIGIOUS REFORMISTS is their origin. Researches indicate that the origin of Shiite and Sunni reformist leaders are completely different. Shiite REFORMISTS have originated from Hawza and have been known as RELIGIOUS authorities of the Shiite Muslims. Their obvious example is Mirza Shirazi in Tobacco Boycott and Imam Khomeini in the contemporary age. This is while Sunni reformist leaders have either received their RELIGIOUS studies in universities or have received only academic education. Hasan al-Banna, the founder of Ikhwan al-Muslimin and Mohammad Morsi in contemporary times are two examples of these leaders. The difference in origin have led to differences in the intellectual development and performance of these leaders. Among these differences we can refer to the position of Islamic principles in the arrangement of all reform plans, radicalism or moderation and the extent of influences from non-Islamic thoughts. Along with showing the difference in the origin, this article tries to study the differences in performance and intellectual development of Shiite and Sunni leaders.