As mentioned earlier, religion has both substantial and functional descriptions in which the latter was the focus of this research. Religion is considered as a series of beliefs, and one of the social structures in society with many social functions. In this article, we have concentrated on a part of these functions under political functions of religion. Religion, relatively, has a dual function; positive and negative functions in politics (for example it has acted as a factor for both unification and division). And, historically it has fluctuated between these two roles. On one hand, it is possible that religion has a negative function in a society while it has positive functions in others simultaneously.

Or, during various periods, it may have these two functions in the same society. On the other hand, we can’t divide the functions of religion, absolutely, to negative and positive. Because it is possible that, according to time and political situation, a function is seen either positive or negative. For example, as ideology in the hand of governing class in Marx’s view it is negative, but this ideology when gets revolutionary mood it gets Marxist characteristics and is seen as a positive. So we see some changes in these functions. During Marx’s time it was in hand of politicians, and government to oppress the people, but in the end of 20th century and these last years it has had revolutionary function in some countries. Thus, in his view religion has negative function. In this relation, and regarding the mentioned arguments, the paper discussed the negative aspects of political function of religion in the point of view of politics. Hence, apart from some old functions, such as war, and old dimensions of segmentation, there are some new negative functions such as barrier of political development, and segmentation during elections. It means that people’s voting is on the basis of religious dogma, not on other important and essential issues.