faith

Open Access Article

1 - Specification of the positive human personality indictors from the viewpoint of Nahjul Balagha
hasan rezaee haftador safar nasiriyan

There are different approaches to specify human personality indicators. The religious approach based on Nahjul Balagha is one of the main approaches to identification of these personality indicators. The importance of this approach is due to its essential, comprehensiv More

There are different approaches to specify human personality indicators. The religious approach based on Nahjul Balagha is one of the main approaches to identification of these personality indicators. The importance of this approach is due to its essential, comprehensive, and systematic manner of suggesting the personality indicators. Accordingly, faith is the most important personality indicator and is deemed as the fundamental basis of personality. This indicator then is divided into four indicators which form the bases of faith. These four indicators include patience, certainty, justness, and Jihad. In the last stage, these four indicators are divided into four more ones, which along with faith as the main indictor form the 21 personality indicators. Manuscript profile

Open Access Article

2 - compurriny faith in the viewpoint of mulla sadra (motaalia school) and mirza isphany (tafkik school)

one of the most important concepts that causes teological and philsophical debates in the muslim word and the chrition and jewish is explaining the word of “faith”. today discassions about fuith and it's vole in the formation of religious belief, play an important role More

one of the most important concepts that causes teological and philsophical debates in the muslim word and the chrition and jewish is explaining the word of “faith”. today discassions about fuith and it's vole in the formation of religious belief, play an important role in new topics in the philisiply of religion and theology. this artucl try to review and investiyate this issue from the point of view of mulla sadra(hekmat motaalih) and mirza mahdi isphany the founder of dustinction school(tafkik) mulla sadra belives that faith is based of reuson and beside verbul acknoweldtment and heart authentication. he emphesuze on practiciny by organs of bocly. but mirza mahdi belives that in the first staye faith is based on heart acknowledgment and cogonition and in the next step based on verbul confession and this cognition in the grace of god and it dosn't obtain throuyh veasoning. in this inquiry we try to compare thess tow stanclpoints and explain the resemblances and differnces of these two thinkers and finally comare the cineept of faith in the viwepoint of mulla sadra and mirza mahdi isphany Manuscript profile

Open Access Article

3 - The history of the concept of the articles of faith in Sunni theological tradition

The discussion of the principles of religion or the articles of faith is one of the most important discussions among Muslim thinkers. This important concept of the principles of religion or the articles of faith has its own history among Muslims. The concept of the five More

The discussion of the principles of religion or the articles of faith is one of the most important discussions among Muslim thinkers. This important concept of the principles of religion or the articles of faith has its own history among Muslims. The concept of the five articles of faith in Islam is not extant in Quran or in Hadith but has entered the works of Muslim theologians especially by the works of Mutazilites. In its early stages in the history, the concept of principles of the religion or the articles of faith was used in a general way and referred to the whole theological beliefs but later its usage has narrowed and just referred to some special theological creeds. In this period usually five items were referred to as the five principles of religion. Different theological traditions have their own principles of religion in the way that sometimes seven and even fifteen items were referred to as the principles of religion. Unlike the rationalist Mutazilites, there is no such a concept among Ash'arites or Maturidites. In this article we will survey the history of the changes the concept of the articles of faith experienced in Sunni Kalam tradition Manuscript profile

Open Access Article

4 - The Forbiddance of Takfir to Kiblah Believers on Viewpoint of Prolocutors and Jurists of Shia and Sunni
abbasali rostami

The problem of Takfir is more a theological issue than a juridical one, and it is faith-based, since many jurists and prolocutors maintain lack and rote between blasphemy and faith. In other words, if a human being does not have faith in God and monotheism, he/she is co More

The problem of Takfir is more a theological issue than a juridical one, and it is faith-based, since many jurists and prolocutors maintain lack and rote between blasphemy and faith. In other words, if a human being does not have faith in God and monotheism, he/she is considered as Kafir; however, due to the outcomes and consequences issued in jurisprudence, it is been of interest to jurists. In the present study, the viewpoint of popular Islamic scholar regarding Takfir for Kiblah believers is reviewed and it is discussed whether or not this issue is legal and approved on Islamic leaders vision. A majority of prolocutors and jurists of Shia and Sunni consider Kiblah believers as Muslim, and consider property, life, and sanctity for them. On the contrast,, a few people ignore the decree of their leader implying blasphemy to other Muslims and consider their killing as permitted. Manuscript profile

Open Access Article

5 - Roles of the Affective and Voluntary Spheres of Faith in its Bilateral Relationship with Moral Acts in Mullā Ṣadrā’s View
Mehdi Zamani

Faith is a truth which, in addition to cognition, embraces human feelings and will. That is why thinkers have provided different cognitive, affective, and voluntarist views of faith, each emphasizing one of these realms. The quality of the unity of faith with act has a More

Faith is a truth which, in addition to cognition, embraces human feelings and will. That is why thinkers have provided different cognitive, affective, and voluntarist views of faith, each emphasizing one of these realms. The quality of the unity of faith with act has a long history and has provoked several different views. Following a descriptive-analytic method, the author has tried to explain and analyze Mullā Ṣadrā’s standpoint in this regard in this paper. His view of the nature of faith has often been introduced based on the identity of faith and cognition. However, he believes that faith is a kind knowledge within the heart which, in addition to cognition, entails human feelings and will. His emphasis upon the role of devotional love in the realm of affections and that of faith-related sincerity in the realm of free will has resulted in presenting an acceptable explanation of the quality of the unity of faith and act within his philosophical framework. In this way, through its spread in the realms of feeling and will (love and devotion), faith leads to moral act and is also influenced by such acts in its own turn. Therefore, a mutual relationship is established between knowledge and moral act through the mediation of feelings and will. In other words, faith guarantees the performance of moral acts, which, in turn, reinforce one’s faith. Manuscript profile

Open Access Article

6 - Interpretation Of Article 540 Of The Civil Code Emphasizing The Principle Of Good Faith (A Comparative Study In The Laws Of Islamic Countries, Imami jurisprudence and Iranian law)
Farshid Khosravi Mohammad Kohani

The agricultural contract is one of the continuous and temporary contracts, therefore, for its validity, it is necessary to determine its duration, sometimes, despite the determination of the duration, as a result of the occurrence of force majeure, the crop may not rea More

The agricultural contract is one of the continuous and temporary contracts, therefore, for its validity, it is necessary to determine its duration, sometimes, despite the determination of the duration, as a result of the occurrence of force majeure, the crop may not reach and be harvested within the specified period, regarding this legislative situation. Article 540 of the Civil Code states: "If the farm contract expires and the crop has not yet been planted, the farmer has the right to remove the crop or to maintain it by charging a reasonable fee." Regarding the ruling of this article, there are many differences of opinion among jurists and jurists. In the present research, an attempt has been made to provide an interpretation based on the principle of good faith while reviewing and criticizing the ideas presented in this case. Also, the legal solution of other countries such as Egypt and Qatar has been briefly examined. Manuscript profile

Open Access Article

7 - Faith, Doubt and Education

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 diffrences of this controversy. In an attempt to pin down the More

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 diffrences 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. Manuscript profile

Open Access Article

8 - The Principle Of Good Faith In Civil Proceedings (In The Light Of Judicial Procedure)
Arman Yaghobi Moghadam Kourosh Delpasand

10.61186/ahrar.2.4.5

In Iran, the principle of good faith, both in substantive and formal law, has not been properly addressed by the legislature, and the doctrine has examined it only in the context of civil law. In litigation, it is important to examine the principle at the litigation sta More

In Iran, the principle of good faith, both in substantive and formal law, has not been properly addressed by the legislature, and the doctrine has examined it only in the context of civil law. In litigation, it is important to examine the principle at the litigation stage and the procedure. And In this study, I will write about the legal status of good faith in the trial in different figures of the good faith of the litigants, the respondent judge, witness and attracting third parties related to the lawsuit and etc. Manuscript profile

Open Access Article

9 - Levels of Faith in Mullā Ṣadrā’s Transcendent Philosophy and Stages of the Growth of Faith in Fowler’s View
Mehdi Zamani Ziba Shafiee khoozani

Mullā Ṣadrā has discussed the levels of faith based on the principles of the Transcendent Philosophy, particularly the trans-substantial motion and gradation of the levels of existence, Man, and knowledge. He divides faith sometimes into imitative, demonstrative, and ob More

Mullā Ṣadrā has discussed the levels of faith based on the principles of the Transcendent Philosophy, particularly the trans-substantial motion and gradation of the levels of existence, Man, and knowledge. He divides faith sometimes into imitative, demonstrative, and obvious types and sometimes into external and true, verbal, semantic, real (demonstrative or unveiled) and drowning into the light of oneness types. In his view, the highest level of faith belongs to masters of theoretical and practical intellect, only a few of whom reach the level of divine vicegerency and the perfect Man. James Fowler, the contemporary theologist and psychologist, explains the growth of faith at six stages: 1) intuitive projective faith, 2) mythic-literal faith, 3) synthetic-conventional, 4) individuative reflective faith, 5) conjunctive faith, and global faith. He does so under the influence of certain modern Christian theologians, such as Tillich, and psychologists, such as Piaget, Kohlberg, and Erikson. Fowler believes that figures like Mahatma Gandhi and Mother Teresa exemplify the sixth level of faith in the light of their cognitive and moral breadth of insight. Here, following a descriptive analytic method, the authors initially explain Mullā Ṣadrā’s view regarding the levels of faith and Fowler’s view of the stages of the growth of faith and then compare, contrast, and evaluate the two views. Manuscript profile

Open Access Article

10 - Oliver Leaman’s View of the Conflict Between Revelation and Philosophy
Alireza Asaadi

The problem of the relationship between revelation and philosophy or the conflict between reason and faith is one of the most famous and challenging discussions in the history of Islamic philosophy. In fact, it has occupied the minds of prominent Islamic thinkers, both More

The problem of the relationship between revelation and philosophy or the conflict between reason and faith is one of the most famous and challenging discussions in the history of Islamic philosophy. In fact, it has occupied the minds of prominent Islamic thinkers, both Shi‘ite and Sunnite, since the advent of Islam and, following this, has been discussed by Orientalists in the field of Islamic studies as well. Oliver Leaman, the Orientalist, Qur’ān researcher, and Western interpreter of Islamic philosophy, has dealt with the problem of the relationship between the Qur’ān and philosophy. While adopting a more moderate standpoint in comparison to many other Orientalists, and while acknowledging the consistency of revelation with philosophy, he believes that Qur’anic theorems and teachings have influenced the development of Islamic philosophy. Moreover, he has propounded a number of noteworthy points in his analysis of the theory of conflict of reason with revelation and evaluation of Islamic philosophers in this regard. Following a descriptive-critical method, this paper clarifies and criticizes Leaman’s view of this theory and demonstrates that, firstly, the conflict exists only between the human intellectual philosophical and Qur’anic perception of this problem, and the hypothesis of the conflict between revelation and philosophy among many Orient ologists stems from comparing Islam and the Holy Qur’ān with Christianity and the Holy Book. Secondly, the author states that, in contrast to Leaman’s claim, the solution provided by Islamic philosophers, including Ibn Rushd, does not necessitate undermining the significance of the Qur’ān and revelation and accusing Muslim philosophers of denying God’s knowledge of particulars and corporeal resurrection and following Aristotle regarding his theory of the soul, which originates in a misunderstanding of Islamic philosophers’ views of this conflict by opponents of philosophy in the Islamic world or Orientalists. Manuscript profile

Open Access Article

11 - A Comparative Critique of the Relationship between Faith and Righteous Practice in Wahhabi and Jihadi Salafi Thought
amirabas madavifard Omid Omidian

Despite the closeness of the theological foundations of Wahhabi and Jihadist Salafis, the Wahhabism's denial of the inclusion of action in the realization of faith and the jihadists' insistence on the inclusion of action in the realization of faith have placed these two More

Despite the closeness of the theological foundations of Wahhabi and Jihadist Salafis, the Wahhabism's denial of the inclusion of action in the realization of faith and the jihadists' insistence on the inclusion of action in the realization of faith have placed these two trends of contemporary Salafism against each other in the issue of faith and disbelief. After explaining the place of conflict between Wahhabi and Jihadi Salafis, this article has analyzed the main criticisms of these two Salafi currents in this issue with the method of library analysis. The analysis of the mutual criticisms of Wahhabi and Jihadi Salafists makes it clear that both groups claim to base their beliefs on the Salaf's understanding of the Book and the Sunnah, and at the same time they insist on two completely opposite positions, which is a clear proof of the confusion of intellectual foundations. Contemporary Salafism in general and Wahhabi and Jihadi Salafists in particular. On the other hand, the Wahhabis' comparison of the Jihadists to the Khawarij and the Jihadists' comparison of the Wahhabis to the Marjie means that they clearly understand the invalidity of the Kharijite and Marjie's beliefs, and as a result, both of them have a mixed consensus on their corrupt beliefs. Although Wahhabi scholars, while exonerating themselves from takfirism, often introduce Jihadi Salafis as the promoters of takfirism due to the takfir of the people of sin, but the historical performance of Wahhabi and Jihadi Salafis shows that both spectrums of Kharijites adopted a kind of profession in the issue of faith and disbelief. And they have excommunicated Muslims without logical support. With the difference that the type of takfir of Wahhabism is disbelief in individual religious affairs and the type of takfir of jihadists is generally disbelief in social and governmental affairs. Manuscript profile

Open Access Article

12 - The Role Of Good Faith Principle In Iranian Law And International Commercial Contracts (During Negotiation, Conclusion, Performance And Interpretation Of Contracts)
Nazila Taghavi

10.61186/ahrar.45870.4.7.1

Good faith principle, as one of the ethical principles, has a significant place in contract law. In our law, there is no separate article to observe good faith. However, by searching the provisions of various laws, especially insurance laws, and referring to them, we ca More

Good faith principle, as one of the ethical principles, has a significant place in contract law. In our law, there is no separate article to observe good faith. However, by searching the provisions of various laws, especially insurance laws, and referring to them, we can infer a general rule for observing good faith in laws and make the parties to the contract obliged to observe it in all stages of the contract, including negotiation, conclusion, performance and interpretation. In fact, legal examples such as options, provisions regarding coercion and necessity, non-reliability of defects, deals of bankrupt merchants after acceptance, etc. can be considered as evidence of accepting this principle in Iranian law. On the other hand, according to Article 1-7 of the Principles of International Commercial Contracts, the parties must act in accordance with good faith and fair dealing. Therefore, the principle of good faith must be observed in all stages of the contract. The function of this rule can be seen in various provisions of these principles. Manuscript profile

Open Access Article

13 - Examining the Principle of Good Faith in Chinese Judicial Practice with a Focus on the New Civil Code (Enacted in 2021)
Farshid Khosravi

10.61186/ahrar.45967.4.8.1

One of the important legal principles in law, especially in the realm of contracts, is the principle of good faith. In the Chinese legal system, both in previous laws and in the new Civil Code enacted in 2021, good faith is recognized. Chinese courts have no specific li More

One of the important legal principles in law, especially in the realm of contracts, is the principle of good faith. In the Chinese legal system, both in previous laws and in the new Civil Code enacted in 2021, good faith is recognized. Chinese courts have no specific limitations based on the principle of good faith and sometimes consider the concepts of good faith and fairness to be interchangeable. In the Chinese legal system, the duty of good faith is not limited to the stage of contract execution, but both parties are obliged to observe good faith in all stages of a contractual relationship, from pre-contractual negotiations to contract dissolution and rejection of substitutes. The new Civil Code of China is the first comprehensive and complete law in the field of private law in China, which is derived from numerous past special laws but has many innovations in the field of contracts and contemporary issues such as environmental protection, smart contracts, etc. Therefore, it can be said that it is a pioneering and up-to-date law in this regard. Manuscript profile

Open Access Article

14 - Takfir hypocrites
abbasali rostami

The issue of takfir is more theological than jurisprudential and its origin is also a belief. . In the beginning of Surah Al-Baqarah, God has divided people into three groups: believers, infidels, and hypocrites, and for the complexity of the character of hypocrites, he More

The issue of takfir is more theological than jurisprudential and its origin is also a belief. . In the beginning of Surah Al-Baqarah, God has divided people into three groups: believers, infidels, and hypocrites, and for the complexity of the character of hypocrites, he has paid attention to their characteristics. (Fazha) is an acquittal because the beginning of it is God's hatred of polytheists, repentance is because in this surah there is a lot of talk about repentance, and it is called (Fazha) because different verses of it express scandal. And the shame of the hypocrites and the veiling of their beliefs and actions. In this research, it is investigated whether a hypocrite is an infidel and outside of Islam? Or does blasphemy have a general meaning? (Hiding the truth) Some believe that external Islam is enough for a person to be a Muslim, and inner faith is not necessary. From this point of view, a hypocrite is a Muslim and can inherit and marry a non-Muslim. Others believe that the mental concentration of Islam is his inner faith and beliefs, and external Islam is not enough. As a result, a hypocrite is a disbeliever, the rulings and effects of disbelief apply to him, and the right to citizenship in the Islamic society is taken away from him, and he has eternal punishment in the hereafter. However, in the field of behavior and actions such as hypocrisy, it is different from the term kufr and it does not mean leaving Islam. Manuscript profile

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