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.

In search for the best justification of Religious Belief, first platonic knowledge is examined vis-à-vis empirical and rational knowledge. Then, it is illustrated how platonic teachings has been used to explain and justify Religious Belief. Finally, through the criticism of the use of platonic knowledge, it has been shown that Islamic mysticism or Irfan does not provide any justified knowledge and, therefore, cannot be used as the epistemological basis for Religious Belief.

Intellectual autonomy indicates how human being can preserve her epistemic agency and intellectually manage and regulate herself. This epistemic value is commonly proposed against intellectual heteronomy according to which the believer is not capable of applying her epistemic agency because of internal or external impediments. Since the early modern era, some philosophers and intellectuals have supposed, implicitly or explicitly, that Religious Belief violates intellectual autonomy. However, the responsibilist version of virtue epistemology shows that autonomy, as an intellectual virtue, is not epistemic self-reliance and independence from the other but prescribes a way to regulate one’s epistemic agency in intellectual interactions with the other. On this basis, a conscientious autonomous believer is capable of knowing and managing the variety of her epistemic relations with others. Intellectual autonomy in this sense is compatible with believing and maintaining Religious Beliefs. Religious Belief can be autonomous if the believer (i) find the other’s role in her Beliefs as imparting knowledge, critic, model, adherent, and authority and (ii) regulate, conscientiously and equipped with intellectual virtues, the way in which the other participates in them.

In his second phase of philosophical life, Wittgenstein held that different language games emanate from different forms of life, and every form of life has its own language. He came to this conclusion by considering the use of words toward knowing their meanings, and emphasizing the diversity of language usage and the multiplicity of language games. Religious discourse is an independent language game with a unique language engraved on a form of life, and has its own principles and logic. Therefore, Religious concepts and propositions gain meaning in the language game of religion, and Religious language is understandable just for those who share one and the same form of Religious life. According to Wittgenstein, using language in expressing Religious Beliefs is not similar to using it in showing facts at all. Religious Belief is using an image. It is a firm and unshakable obligation which regulates the whole life of an individual and is not based on arguments or evidence. Thus it is neither supported nor harmed by science and philosophy. Elucidating the nature of language in the philosophical thought of Wittgenstein, explaining the concept of "forms of life" and "language games", and showing the role of philosophy in this regard, the present article emphasizes the meaning of Religious Belief and its incomparability with other Beliefs, thus emphasizing the uniqueness of Religious language, and the independence of Religious discourse through the language game of religion. It also introduces some philosophical foundations of Wittgensteinian fideism.

Cottingham in following Pascal believes that we cannot analyze religion in a rational manner in principle because it talks about a transcendent being which is above our rational faculties and it uses a symbolic, allegoric and metaphoric language and some narratives. Thus it is impossible to prove or deny the existence of God by only rational arguments. Nevertheless Cottingham, inspired by Pascal, uses a practical argument for showing the rationality of the Belief in God; not for proving the existence of God, because he believes that religion is more than mere theoretical doctrines. So the way of encountering God is practical not theoretical because humans cannot find God in Theory; that is we can understand the rationality of Religious Beliefs and feel the presence of God by the help of the emotions and practical involvement with Religious doctrines. Therefore if we want to change ourselves, we must carry out Religious and spiritual practices.

The present research aims at investigating the relationship between Religious orientation, Religious Beliefs and Belief in social justice among pedagogical pedagogues. To this end, 180 pedagogues (132 female and 48 male) completed three questionnaires on Religious orientation, Religious Belief, and Belief in social justice. Religious orientation with two dimensions-internal and external-, Religious Beliefs with four dimensions- sin, self-centered love, other-centered love and conventional love- and Belief in social justice with a total score have been dealt with in this research. The research findings indicate that people with internal Religious orientation and people with other-centered love have more firm Belief in social justice. Furthermore, both kinds of Religious orientation predicted all four kinds of Religious Belief positively and significantly. In other words, those pedagogues who look for religion for the sake of religion itself have deeper Belief in social justice. On the contrary, pedagogues who have an instrumental and purposeful view of religion do not believe in social justice as required.

This article seeks to study the goal of Religious Belief education on the basis of Religious doctrines. The research method used in this article is inferential and analytical in the sense that first the concepts of Belief, faith and their relationship have been investigated and then the nature of faith and its components according Islamic doctrines have been explained, and also Muslim intellectuals' views concerning those doctrines have been analyzed and expatiated upon. The degrees of faith and its levels have been ascertained and the results have been inferred and explained to explain upon the objective of Religious Belief education.This research showed that faith (Eman) is the synonym of Belief (aqidah) in one sense. The nature of faith in a synonymous sense with Belief is nothing but confirmation and acceptance by the heart. This very confirmation and acceptance by the heart has three constituents: cognition, acceptance by the heart and love. Faith has different degrees which arise from the intensity and weakness of its constituents. The degrees of faith are unlimited. Hence, the goal of Religious Belief education also has three constituents: nurturing of cognition, nurturing of heartily acceptance and nurturing of love. In ideological education, attention should be paid to all these constituents together because a unilateral approach will entail harmful effects. Of course, it is possible that one of the aforementioned constituents may receive lesser attention but the stages of education require that due attention be paid to all of the constituents. Likewise, the goal of ideological education is of various gradations. Thus, in ideological education, a degree of faith should always be set as the target, and plans should be worked out towards reaching it. In addition, it should be noted that ideological education does not come to an end with the implementation of an educational program.

Rereading of Rodaki’s poems will be effective step in acquaintance with invisible (hidden) layers of this great Persian poet’s thoughts. Trying in recognizing old Belief of Religious of his poetical words that verify mastery and with very fluent expression in pleasant couplets from will help us obtain more knowledge from faithfullenty of poet’s time society the means of old Belief is those of ideas which settle without any changing or with little difference affected by Islam religion in his time.These ideas are divided in to two parts: supernatural and natural. The first part would include of saints and divine messengers, divine books and hily religion remembering and in the other part will examine divine times and places and Religious be haviours.In this paper we have considered in to sharing point of some in question ideas between other people and nations.

One of the factors that can be the link between our intentions and actions and their external consequences is human agency, which indicates the conscious design and intentional execution of actions by the individual in order to influence future events.Objective and Method: This research with a developmental approach of psychometric method and method 1, examines the psychometric indices of the Human Factor Characteristics Scale using the classical Theory of test score measurement and the graduated question-answer Theory. The purpose of this study, which included high school students in Tehran, was selected by cluster sampling of 500 people as a sample size and statistical analysis was performed on 481 data. To collect the data, the ion Human Agent Characteristics Scale (2011) was used and the research questions were evaluated using IRTPRO and SPSS software.Results:The assumption of local independence based on Pearson x2 index was established by applying Simjima's calibrated question-answer Theory and the assumption of being one-dimensional based on the analysis of multidimensional question-answer Theory. Diagnosis parameters with question-answer approach and classical approach Test score Both item 25 approach had the lowest and item 2 had the highest diagnosis parameter. The answer thresholds for all the questions were so far apart that no option was covered by the other option, and the options were independently selected by individuals at intervals of theta. The total scale was calculated with Cronbach's alpha of 0.945, intentionality of 0.894, foresight of 0.780, self-reactivity of 0.871 and rethinking of 0.762. Also, the role of each item in internal consistency was investigated by the loop method, which all questions had a favorable role in internal consistency of this scale. The value of the validity coefficient obtained from the question-answer Theory was obtained by marginal method for intentionality 0.92, forethought 0.85, self-reaction 0.91, rethinking 0.83..