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.

The scientific investigation on the role of religion on the suicide rates has begun by the end of the nineteenth century. Nevertheless, these studies have been focused on the comparison of suicide rates between Protestants and Catholics. Given the enormous diminishing effect of Islam on suicide rates within Islamic communities, the history of scientific studies on this issue dates back only to recent decades. Therefore, this review article has been attempted to provide a clear picture of the effect of Islam on suicide. Based on the results of this study, since Islam officially have prohibited suicide, the overall suicide rates are low within the Islamic countries. However, the rather high suicide rates for young women within Islamic societies compared with other age-sex groups and the higher use of violent methods such as hanging and self-immolation by them, requires more research.

This study is a descriptive analysis of the wisdom based interpretational views on the elucidation of bringing faith form the marginal view (not focal) form Alameh Tabatabie and focal not marginal view of Ghazali interpretation perspective. The findings delineate that those verses that claim bringing faith in the will of God should be considered in one line and those verses that claim it is in the hand and will of human in another line. In the first line the main topic is provision of the basics for real faith; that is, human should try to realize real faith; for such, specific background is needed; these are emission of any bad feeling, behavior, and gaining positive feelings, and good naturedness. Having achieved to these basics, human can move to the second line in which the real tranquility will be experienced as a gift from God. Therefore, religious training should be focused on the feelings of the learners; in such training, the feelings of the learners should be directed to positive side and engaged in faith. Emission of heart from negative feelings and enriching it with positive feelings would make deep understanding of faith possible.

Good faith is a vague concept in our time, which is an ethical and emphasized. But the lack of accurate knowledge and the absence of clear boundaries, has caused its location not to be known, and its position in jurisprudence is unknown and the relation between the two is unknown. The entry of widespread good faith topics that related to good ethics and public order. This article seeks to answer the ambiguities in this regard.

The purpose of this study is to examine Kierkegaard's view of leap of faith and its critique from the perspective of Islamic faith. The method used in this research is analytical-descriptive. Belief in God is the central issue of Kierkegaard's thoughts. On the subject of faith, he pursues two basic points: first, that certainty is unattainable in the humanities. Second, objective research cannot be the basis of faith. Faith directs to decision, and the believer embraces God with the help of the leap of faith. This research, presupposing that Kierkegaard rejects reason and reasoning from the foundations of faith, seeks to answer the question: How can a person seeking faith choose his God from the God of the Jews, the God of Christ, and the God of Islam? Can this person make a choice without a logical flaw? Kierkegaard's alleged faith, in addition to its contradictions and other technical objections, which are devoid of argument, reasoning, and awareness, is like the faith of the common people and children, which is not of any resistance against doubts and challenges and, therefore, of any benefit to its owner.

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.

This paper examines the relationship between faith and doubt within Islamic philosophy, analyzing the role of each concept in the epistemological process. Drawing on the perspectives of prominent Islamic philosophers such as Ibn Sina, Al-Farabi, Al-Ghazali, and Mulla Sadra, the interaction between faith and doubt is presented as two complementary aspects of knowledge. These philosophers argue that doubt serves as a crucial stage in purifying false beliefs and attaining truth, ultimately guiding individuals toward heartfelt faith and certainty. Ibn Sina and Al-Farabi highlight the positive impact of doubt on strengthening faith, asserting that doubt acts as a driving force for the pursuit of more rational justifications. Conversely, Al-Ghazali and Mulla Sadra believe that doubt is not only an essential phase in the spiritual and intellectual evolution of a person but also facilitates personal growth and spiritual excellence. This paper endeavors to explore the philosophical analysis of these two concepts, investigating how doubt and faith influence the cognitive process and their impact on an individual’s intellectual and spiritual life. Furthermore, the study provides recommendations for future research on the interaction between faith and doubt and their effects on epistemology and religious psychology. The findings suggest that in Islamic philosophy, faith and doubt are not contradictory but rather work synergistically to enhance an individual’s quest for truth and personal development.