The word faith, religiously considered, has different meanings. Its general application in the sense of living based on Divine religion absolutely and more general than the function of the parts of human body that makes the essence of faith. In a particular application, it means hearty affirmation called the head of faith by which is established the essence of faith. The application of faith in other religious actions is accepted for their being religious and establishing a part of faith. Knowledge and understanding are counted the parts of faith and the grounds for hearty affirmation. Affirmative faith appears in special mental states such as love, resignation, confidence and satisfaction; it is the reason why some scholars have studied faith in an emotional approach.

Every civilization has its own indicators. These indicators and their nature distinguish one civilization from others and serve as its hallmarks. Although certain indicators are necessary in all civilizations, even seemingly similar indicators differ fundamentally and essentially from one another. Order is one of the essential and crucial indicators for the creation and endurance of any civilization. The nature of order in each civilization takes shape in accordance with that civilization's essence. The element of power is the source of order in material civilizations. Law and social compulsion are the primary means of establishing order in material civilizations. Faith, however, is the source of order in the monotheistic community civilization. The Holy Quran presents the monotheistic community civilization as the most suitable context for human perfection and elevation. Fundamentally, the nature of the monotheistic community civilization differs from material civilizations. In the monotheistic community civilization, faith-based elements constitute the essence of order. The Holy Quran identifies the faith-based elements that construct order. One of these faith-based elements that builds order is justice. Justice in material civilizations lacks a faith-founded essence. The nature of justice in material civilizations is shaped by humans enslaved to carnal desires. In contrast, Quranic justice is expounded by the Creator of humanity. In the Holy Quran, justice is a faith-based element. The origin, essence, and fruits of Quranic justice fundamentally differ from justice in material civilizations. The aim of the present research is to elicit the Quranic characteristics of the faith-based element of justice as one of the Quranic elements that constructs the indicator of order in the monotheistic community civilization. The question of this research is the nature of faith-based justice and its relation to the indicator of order. By what mechanism does Quranic justice implement order in society? This research, based on the interrogative (istinṭāqī) method of Ayatollah Sadr, examines the nature of the indicator of order within the network of verses on justice, with a focus on verse 135 of Surah an-Nisāʾ. Ṣadr, drawing on the statement of Imam Ali: "That is the Quran—interrogate it, " considers recourse to the Quran to derive its theory on the issue at hand as the best method for understanding and interpreting the Holy Quran. This research interrogates the issue of order by comprehending the nature and position of the faith-based element of justice in the Holy Quran. The element of justice emerges within the context of faith-founded human relations in society. In material civilizations, external oversight by enforcers of man-made laws creates a power-centered order. In the monotheistic community civilization, the internal oversight of faithful individuals gives rise to a faith-founded order. The greater the faith and, consequently, the greater the presence of faith-based elements in the fabric of society, the more order is established. The presence of faith-based elements in society reduces bodily self-centeredness, social harms, and disorder, while increasing altruism and social order. One of the faith-based elements that constructs order is justice. The more faith grows in society, the more justice proliferates within it. Faith-based justice in society brings about faith-based order. One of the key verses expressing faith-founded justice is verse 135 of Surah an-Nisāʾ: "O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one be rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted. " According to this verse, establishing justice—even against one's own interests or those of loved ones—takes shape within faith-founded human relations. Based on verse 135 of Surah an-Nisāʾ, the characteristics of faith-founded justice include universality, internal oversight, perpetual steadfastness, sincerity, truth-orientation, freedom from carnal desires, and God-wariness. Accordingly, in the monotheistic community civilization (1) Justice has a faith-based origin, (2) Establishing justice is a universal duty for all truth-oriented human beings, (3) Creating and maintaining justice is not limited to law enforcers at the societal level (external oversight), rather, every individual, in proportion to their faith, implements a degree of justice in society through internal oversight of their actions, (4) Establishing justice must be a continuous and uninterrupted endeavor, (5) The purpose of implementing justice must be to fulfill a divine duty, purely for the sake of God, (6) The criterion for justice must be the establishment and upholding of truth in society, (7) Justice must be performed to fulfill the divine duty and remain free from carnal desires, (8) Striving to increase God-wariness is the primary factor for ever-growing success in establishing faith-founded justice. Justice possessing these characteristics creates an order that surpasses any material civilization. The more faith increases in society, the greater faith-founded justice and, consequently, faith-based order become. All truth-oriented individuals bear responsibility for establishing justice in the monotheistic community civilization. The responsibility of every faithful person toward justice-doing corresponds to the degree of their faith. As each person's faith increases, so does their responsibility for establishing justice.

Rationality of Faith is one of the most important issues in contemporary philosophy of Religion that most philosophers of religion have discussed it. Alvin Plantinga and Richard Swinburne with theistic approach have discussed this subject. Swinburne with evidentialist approach concludes that religious belief like every another belief can be rational only if it has evidence and of cource theists have evidence for their belives so they are justified and rational. But Plantinga criticizes evidentialism and classical foundationalism. Instead of justification, He uses concept of Warrant and finally concludes that Christian believes have proper warrant so Christians are rational in their believes.In this project I want to survey and compare this two great thinkers ’views. My questions in this project are: 1) what criticisms Plantinga can has to Swinburne approach? 2) Is not Plantinga’s analogy argument a Kind of evidentialism? 3) Way does Plantinga use concept of Warrant instead of Justification? 4) What is difference between Warrant and Justification? 5) Are Christian believes properly warranted?

Contemporary philosophers of religion have predominantly focused on understanding the nature of faith, yet there has been a lack of attention towards a particular type of faith that we can call inquiry-based faith. This paper aims to address this gap by exploring some challenges associated with inquiry-based faith. I argue, in particular, that while this is a widespread kind of faith, we face a dilemma in showing how it is possible and plausible. On the one hand, faith that P requires acceptance of P, and on the other, if someone is inquiring into whether P is the case, she must not already accept that P is the case. Borrowing a conceptual framework from recent literature on inquiry, I propose a solution to this dilemma by appealing to parts of the story of Abraham in the Quran. I suggest, specifically, that one can have faith that a partial answer to a question is the case, and at the same time, seek further inquiry into the question for a more complete answer. As such, I support the idea that inquiry-based faith is a possible and plausible option for both faithful people and inquirers.

The concept of Faith is considered to be essential and significant in the Islamic tradition. Yet, the Glorious Quran has not given a clear defintion of it. Nor has the other sacred books or Scriptures. On the one hand, it seems that sacred (heavenly) books tend not to give a literal definition of faith but lead the interlocutor in a practical way to a more comprehensive (all-embracing) understanding of faith by stating the characteristics (properties) and implications of faith in various circumstances or experiences. On the other hand, the concept of faith is not of objective or concrete nature which it is impossible to give an exemplary definition (definition by extension). In other words, faith is an abstract or 5 piritual concept. The best way of defining a concept of this kind is to make it ideational. To make a careful analysis of the nature of faith, the writer in this article seeks to cast light on this concept in semantics from the Quranic point of new

Abstract This passage is a part of an ethics lesson presented by Allameh Misbah Yazdi about Islam and faith, exposition and interpretation and their differences. Since faith plays a prominent role in achieving human perfection, man’s real perfection is faith. In fact, faith is a necessary condition for attaining human perfection and happiness. Although some people believe that faith and Islam are equal and every Muslim is also a believer, it should be noted that Islam is declared by simply saying, Lā ilāha illā llāh, Muhammadun rasūl Allāh (there is no God but Allah, and Muhammad is the messenger of Allah). However, faith is not like that. A believer is a person who acts according to what Islam has stated. Furthermore, he/she must not commit any major sins. The word Iman (faith) is derived from the root words "Amn" and "Amniyat" meaning trust and confidence. Therefore, it can be argued that Islam is of two types: 1. The superficial Islam declared by saying the shahada (the Muslim profession of faith); 2. The true Islam that means truly believing in and confirming what God has revealed and stated, in order to provide the basis for enjoying eternal happiness.

Referring briefly to various philosophical and ethical views of human knowledge and action and to the view of the holy Quran in the field, this paper has agreed with the gap between knowledge and faith, and, relying on the theory of faith, has tried to solve the problem. In this view, an epistemic element can be found in faith by which one may attain a double knowledge in action. It is just the same element lacking in knowledge - based theories. To attain a full proposal for solving the problem with regard to faith, regarding the effect of material agent in human action and deed, the role of final goal in it and noticing degrative state of faith and its degrees must be counted as the foundations.

Faith is the key word and axis of Islam. To attain happiness and salvation in all divine religions is possible only in the light of faith. Since the reality of faith is immaterial such as hope, love and piety and are subjective in nature so it is impossible to give a clear definition of it. Hence in Islamic culture too no clear definition have been proposed.As for other issues such as the synonymy of faith and Islam and their other parts and the relation of faith with action and its intensity, these were considered by khawarij first as political issues and then were considered as theological issues. Scholars have proposed various views concerning the parts and intensity of faith and so far no clear view have been posed. This article is an attempt to make clear the relation of faith and Islam, the parts of faith, and to prove its intensity.

The essence of faith is a controversial issue, especially among Muslim and, more prevalently, among Christian thinkers. In this connection, the relation between faith and doubt is one of the main cases of the differences of this controversy. In an attempt to pin down the sources of these differences, this paper trace their roots to matters such as differences in the contents of religious beliefs, the theoretical presuppositions of the religious thinkers, the different socio-political experiences of the religious societies and, finally, the differences in the intellectual-philosophical currents affecting these two religious fields. Admitting the important role of the last component, one can expect that the rapid growth of communications as the main channel of exchange of ideas may create opportunities for the Islamic thought to come into contact with rival and opposing views on account of which the Islamic Faith may face the same challenges that Christianity had to confront in recent centuries. This article, by using a concept analytical method toward explaining the relationship between faith and doubt, adopts an epistemological approach called constructivist realism as a basis for Islamic Faith and maintains that contrary to the belief by certain circles of Christianity, doubt cannot be regarded as an integral element of faith. Although the existence of doubt is undeniable, it is not a challenger vis-a-vis faith. This premise seems to predispose Islamic education to, on the one hand, promote tolerance regarding doubt and to emphasize effort and motivation for attaining certainty on the other.

Abstract This collection of writing discusses the position of Islam and faith - as moral virtues – which lead to the happiness of human in this world and the hereafter. Beside the difference between [the words of] Islam and faith, their applications are different as well. For example, the degree of Islam is lower than Iman (faith) and it has some levels: Islam means submission. Islam, in the meaning of submission, is sometimes optional and sometimes genetical. Sometimes submission is optional and sometimes it is practical with no heart conviction. Sometimes it is surrender in the battlefield and it is not optional. On the other hand, Islam – meaning submission due to heart conviction – has some degrees as well: first is to follow religious commands and not to commit any sin; second is to comply with the makruhs (disapproved) and the mustahabs (recommended), and the last degree is not to originally pay attention to anything other than God. This article discusses the relationship between Islam and faith and their levels in detail.