The present article seeks to find an answer to the question whether or not Moulana in the roots of his pluralistic thoughts is essentially the propagator of the world PEACE and non-violence in modern terms. Thus attempt is made to bring examples from Moulana's encounter with the phenomenon of Tatar and overt violence seen in the 7th century AH, and to examine his main line of thought in comparison with the modes of thoughts of the propagators of non-violence such as Ghandi, Martin Luther King, Desmond Toto,… in order to draw a clear picture based on points of similarities and differences.

Akbar Shah, one of the greatest Mughal kings, came to the power in 1556 C.E., when different religious groups of India were engaged in bloody wars due to their different beliefs. To solve this problem he tried to focus on the teachings of Islamic mysticism and philosophy. With the help of his officials especially his minister Abu'l-Fazl 'Allami, he developed a political system which was based on tolerance and he called it Sulh-e-kul (UNIVERSAL PEACE). For actualizing this system, he provided a unique opportunity for the scholars to work on the different theories of utopia in order to develop a practical system for making a united country in which different religious group could live PEACEfully. In this respect, his close advisers, who were inclined to Islamic mysticism, played an important role. However, this system had tough opponents among orthodox Islamic scholars; therefore after Akbar’s death it was immediately abolished. But the ideas of Akbar about UNIVERSAL PEACE and Religious Tolerance, based on mutual respect, did not vanish. It became a basis for developing new modern theories such as pluralism, inclusivism and religious tolerance.

Introduction: The aim of this study was to investigate the fraction rate of Pro Taper UNIVERSAL and Neoniti rotary files during the preparation of simulated severely-curved root canals.Materials & Methods: A total of 70 resin blocks with simulated severely-curved canals were randomly divided into two groups and prepared with Pro Taper UNIVERSAL and Neoniti files. Each set of files was used for cleaning and shaping five canals; the files were sterilized after each application. Afterwards, the number of deformed and fractured files was recorded.Results: Deformation was reported in 11.4% and 19% of Pro Taper and Neoniti files, respectively (P>0.05). Also, fraction was found in 11.4% of Pro Taper files, while no fracture was reported in the Neoniti group; overall, no statistically significant difference was found between the groups (P>0.05).Conclusion: Based on the present findings, there was no significant difference between Pro Taper UNIVERSAL and Neoniti files with respect to the incidence of deformation or fracture during the preparation of severely-curved canals.

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....

Purpose of this research is to examine the PEACE-based curriculum philosophically in accordance to the views of the greatest philosopher of the Post-Enlightenment period, Immanuel Kant. Kant is particularly important for Insisting both on the ethical and cognitive approaches to PEACE, and the inclusive national and international approaches. Also he views PEACE realistically and at the same time not optimistically; idealistically and at the same time not romantically. Since Kant has a substantial essay named «Constant PEACE: A Philosophical Project», his thought about PEACE and how was his philosophical project to establish PEACE can be a suitable subject for teachers in analyzing the PEACE curricula.The national level, Kant believes in a republic system based on the opinion of the majority of the people. At the international level, he proposes to establish a federation of free nations with minimum institutionalism. According to him, the establishment of such a federation is a means for the realization of the ideal of the UNIVERSAL nation and the UNIVERSAL citizen Kant believes that the pastureland leads human to the UNIVERSAL nation, but once the life of human becomes completely moral and wisdom dominates all .his  social and political actions, this end would come true Regarding Kant's ideas, an eclectic curriculum of PEACE has been suggested, which is self-religiosity, experience-based, democratic, pragmatic, reformist, and critical. The scope of the curricula, according to the educational purposes influenced by Kant's philosophy, consists of three phases PEACE skills large-scale PEACE studies eclectic PEACE studies Nowadays, some critics pose objections to some aspects of Kant's philosophy of PEACE, arguing that he his philosophy is nominal and that it cares only for the intention and not the results of an act. Also, unchangeability of Kant's moral principles has been criticized by the advocates of cultural multiplicity, since Kant's insists on the existence of the same moral codes among all nations and human communities.

Whenever social problems, global crises or military conflicts seem almost impossible to solve, education is often seen as a kind of panacea for them. However, such a shift is associated with an overburdening of the educational system. Because in education, there is no morality continuum that leads directly from good intentions to good effects. PEACE education requires stable social environments and requires reliable forms of organization so that educational interactions can develop their effectiveness in them. Especially in times when images of war and violence are powerfully intrusive, it is easy to forget that at the same time, in many parts of the world, PEACE education work is being carried out with admirable commitment and in a variety of forms. In all (didactic) concepts of these educational efforts, an attempt is always made to combine three dimensions: knowledge, feeling and the relationship to one's own behaviour. It is in the logic of education that direct access to the learning consciousness is not possible. Although there can be no guarantee that PEACE education is effective, we do know that education works.

Different schools and scholars have emphasized the importance of PEACE and the necessity to realize it as the essential and fundamental necessity in human life. Muslim scholars such as Farabi in the Muslim world and Kant and his followers in contemporary the West, have focused on this issue in their own way. Therefore, the purpose of this study is to study and explain "sustainable PEACE" in Abu Nasr Farabi and Kant' s attitude in a comparative manner. The main question of the research is that: Which of the Kant and Farabi's theories of PEACE, according to their worldviews, are capable of explaining the nature of PEACE and realizing it in a stable and steady state. In a comparative study, the findings of the research show that both theories are considered to be "human" and both put forward a moral attitude towards the realization of PEACE; but Farabi, with a comprehensive and virtuous look, observes and explains human and society, and the needs of both, such as PEACE and calmness. In addition, the foundations of PEACE in al-Farabi's political philosophy, in compared to the Kant's sustained foundations of PEACE, due to divine-humanity and innateness, as one of the sources of human identity and human security, has the potential to be more feasible and more realistic.

Postmodernism represents skepticism toward metanarratives and UNIVERSAL ideologies that dominated the modernist era. The study focuses on three key postmodernist concepts - alternative assessment, process syllabi, and self-directed learning. Alternative assessment emphasizes evaluating the learning process over summative testing. Process syllabi focus on the learning experience rather than rigid outcomes. Self-directed learning enables student responsibility in setting learning goals and processes. This paper examined the effects of postmodernist educational concepts on improving Iranian EFL learners’ autonomy. A quasi-experimental pre-test/post-test design was utilized with 60 intermediate level Iranian EFL students divided into an experimental and control group (n=30 each). The experimental group received instruction utilizing the three postmodernist concepts over 14 weeks, while the control group received traditional modernist instruction. Autonomy was measured using a validated questionnaire before and after the intervention. The results showed the experimental group demonstrated significant increases in autonomy compared to the control group. Paired sample t-tests revealed significant differences between pre-test and post-test autonomy for the experimental group across all three postmodern concepts - alternative assessment, process syllabi, and self-directed learning. This suggests postmodernist concepts that decentralize instruction and emphasize student process over outcomes can enhance Iranian EFL learners’ self-direction and responsibility for language acquisition. The study implies EFL syllabus designers and instruction should transition to postmodern models centered on individualized assessment, flexible syllabi, and student-guided learning to boost autonomy. Further research can expand sample sizes and explore additional postmodernist concepts across diverse demographics.